Category: Jesus Christ

Background: What Different Versions Have to Tell

The existing versions of Gospels that the Bible contains serve a very specific purpose. The first and the most obvious guess is that the consolidation of the essential Gospels helps paint a more accurate picture of Christ and His teachings. Indeed, by viewing His deeds through the lens of different storytellers, one is likely to understand His purposes much easier.

Nonetheless, one must admit that the existence of numerous Gospels entails certain confusion. Portraying the same events from a different point of view, the authors often omitted details, focusing only on the essential concepts that needed to be reflected in the stories. As a result, the existing versions of Christ’s life, in general, and His miracles, in particular, lead to creating a generic image of Jesus Christ.

Thesis Statement: Why Three Interpretations Are Needed

Despite the fact that the discrepancies emerging after a comparison between different healing stories, particularly, Healing the man with a withered hand, Raising of Jairus’ daughter, and Jesus healing the bleeding woman, are quite obvious, they should be viewed as the effect of differences in the focus of the narrators; furthermore, the identified inconsistencies and be used to have a more all-embracing picture of Jesus Christ and the impact that He had on people’s lives. Moreover, the pattern of the healings, including the sense of wonder and the fast-paced occurrence of the miracles, can be considered the common thread of the Gospels.

Raising of Jairus’ Daughter

One must admit, though, that there is also a significant difference between the three stories, which makes one question the assumption regarding the significance of the Gospels as the tools for convincing people in Christ’s divine powers. As explained above, the significance of the Gospels reiterating the notion of people witnessing the actual process of healing is crucial to praising the miracles of Jesus.

Put differently, the fact that the unprecedented and unexplainable phenomenon unwrapped in front of the crowd contributes to its veracity to a considerable extent. However, one of the stories fails to be in accord with the rest of the narrations as far as the identified parameter is concerned. Particularly, one must bring up the story of raising Jairus’ daughter. Unlike the rest of the healing stories told in the Gospels, the identified one described the phenomenon of healing occurring outside of the public’s supervision.

Indeed, all of the three versions, including the Gospels of Mark, Matthew, and Luke, point to the fact that Jairus did not observe the resurrection of his daughter from the dead: He said, ‘Leave; for the girl has not died, but is asleep.’ And they began laughing at Him. But when the crowd had been sent out, He entered and took her by the hand, and the girl got up. This news spread throughout all that land” (Matthew 9:24-26 New American Standard Bible). Similarly, Mark points to the fact that the miracle occurred without people witnessing it.

Furthermore, the fact that there are discrepancies in the description of the daughter’s condition creates an atmosphere of uncertainty about the given part of the Gospel, thus, triggering an immediate surge of criticism against it. For instance, as stressed above, different Gospels contain different information about the condition of Jairus’ daughter.

For instance, the Gospel of Mark states that the girl was at the death’s door when Jesus approached her, yet was still alive: “My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live” (Mark 5:23 New American Standard Bible).In a similar fashion, Luke only mentions that the daughter was severely ill and that there were no chances to save her, yet she was still alive when Jesus used His healing power to save her from the grips of death:

And there came a man named Jairus, and he was an official of the synagogue; and he fell at Jesus’ feet, and began to implore Him to come to his house; for he had an only daughter, about twelve years old, and she was dying. (Luke 8:41 New American Standard Bible)

It could be argued that the issues outlined above can be considered the premises for questioning the veracity of the events depicted in the Gospels. Particularly, the fact of actual healing might be interpreted as quite arguable in light of the fact that there is a plethora of information that not only fails to coincide but also contradicts itself (e.g., the condition of Jairus’ daughter).

In order to evaluate the impact that the problems listed above have had on the understanding of Christ’s teachings, in general, and the consideration of his healing deeds, in particular, one must address the purpose of the Gospels. Despite the existence of numerous renditions of the act of healing mentioned above along with the obscurity about the presumable death of Jairus’ daughter, the fact that Jesus used His divine powers to heal people is doubtless as documented in the Gospels.

The different interpretations of the story, in their turn, invite all people to learn more about the teachings of Christ and His deeds. The story that involves mentioning the disease of Jairus’ daughter might be accepted by a more cynical audience that takes the idea of rising from the dead with the grain of salt, whereas the miraculous resurrection of the woman will be lauded by more accepting audience.

In other words, the differences in the story mentioned above do not imply that the authors used their imagination to fill the voids in the narration and bend the historical accuracy. Quite on the opposite, the alleged discrepancies in the fable should be viewed as the opportunity to have a better and more comprehensive picture of Jesus Christ, therefore, understanding the essence of His teachings and His intentions better. As a result, the basic values of the Christian religion become more apparent as the differences in the stories about the miracles.

It is also quite remarkable that Luke’s version is the one to describe the public’s contempt for Jesus and His healing power in the most graphic fashion: “But as He went, the crowds were pressing against Him” (Luke 8:42). The rest of the renditions of the phenomenon are considerably less passionate, with a sharper focus on the very fact of salvation as opposed to the pressure of the crowd and their lack of faith. Therefore, the three fables complement one another, each offering the information that was missing in the other two. As a result, the image of Jesus as the Savior of humankind, and the Protector of the suffering becomes apparent.

Healing the Man with a Withered Hand

Similarly, the story of a man with a withered hand has several renditions, each being transcribed in the Gospels by Mark, Matthew, and Luke. Much like the narration about the girl that was resurrected by the power of God that Jesus was the herald for, the one about the man implied an immediate and miraculous healing of the disease by Jesus. However, there are a few crucial differences between the previously mentioned instance of healing and the one described below. First, there are clear distinctions between the acts of healing described by all three narrators.

Apart from minor discrepancies in the way in which the story was told, there is an issue of a religious stance raised in the story of the man with a withered hand. None of the three versions of the Gospel interprets the very healing process in a strikingly different fashion – quite on the opposite, all of them conform to a single manner of depicting the miracle. To be more exact, the hand is cured immediately in the presence of hundreds of people, therefore, serving as the ultimate proof of the existence of God and His divine power.

However, the renditions of the ethical issue mentioned in the course of healing allow one to take a very strong stance on the issue of compliance with the existing standards of religious behavior and the necessity to help those in dire situations. Particularly, each of the three versions contains its own interpretation of the way, in which the possibility of healing people on Sabbath was addressed.

For instance, in Matthew’s rendition of the event, it is stated explicitly that the crowd was eagerly waiting for Christ to heal the man so that they could ask Him if it was acceptable to heal on Sabbath and, therefore, prove His actions as wrong as sinful: “And they questioned Jesus, asking, “Is it lawful to heal on the Sabbath?”—so that they might accuse Him” (Matthew 12:10).In a similar fashion, Luke does not mention the direct communication between Jesus and the people around him; instead, the narrator keeps the focus closely on the actions and the intentions of the people around Him:

The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath so that they might find reason to accuse Him. But He knew what they were thinking, and He said to the man with the withered hand, “Get up and come forward!” And he got up and came forward. (Luke 6:7-8)

Mark, however, explores the subject matter in an even deeper fashion by mentioning that the crowd, in fact, asked Him directly whether the act of healing was possible and acceptable on Sabbath: “He entered again into a synagogue, and a man was there whose hand was withered. They were watching Him to see if He would heal him on the Sabbath so that they might accuse Him” (Mark 3:1-2).

Therefore, the process of healing implies not only saving one’s life and relieving a man of his suffering, which can be viewed as a metaphor for the life of Christ, in general, but also a complex moral dilemma. On the one hand, people are compelled to follow the Biblical dogmas, the necessity to abandon work on Sabbath being one of them. On the other hand, the Biblical principles and ethics require people to lend a hand to those in need and the people that suffer, the man that needed healing being a graphic example of the specified concept.

Therefore, there is an urge to choose between following the existing religious traditions and complying with a more complex ethical issue. The wording that the authors of the Gospels choose to outline the gravity of the choice define the strength of their argument; as a result, each of the narrations complements the rest, which makes them combine like puzzle pieces to create a unique and uniform picture.

In a similar fashion, Luke tries to picture the way, in which the Pharisees plotted their revenge against Jesus; instead of stating plainly that the people in the crowd were displeased with the proof that they received, Luke paints a very detailed picture of the emotional change that the Pharisees observing the healing process underwent: “But they themselves were filled with rage, and discussed together what they might do to Jesus” (Luke 6:11).

Therefore, the Gospel of Luke sheds more light on both the teachings of Jesus and the obstacles that He had to face in order to get the essential messages to the people. Furthermore, the narration provides a background for the environment that Jesus lived in, the people that surrounded Him, and sacrifices that He had to make for the sake of the salvation of humankind.

Jesus Heals the Bleeding Woman

Finally, the story about the hemorrhaging woman deserves a closer look as one of the narrations that show the greatest number of differences when different Gospels are compared. The first characteristic of the story told by Matthew that falls into one’s eye at first glance is that it is the shortest one of all versions.

The brevity of the author could be considered a flaw compared to other approaches to telling the story since it fails to render every single element of the event. For instance, a range of details concerning the emotions of the people involved, the response of the crowd, the details of the woman’s disease, etc., are omitted for the sake of keeping the story short.

The story told by Mark, in its turn, is much richer with details and, therefore, aimed at the audience that needs to picture minor elements in order to comprehend the message and its gravity. Indeed, the abundance of details that the author of the Gospel provides helps imagine the situation precisely; as a result, the ancient events can be recreated with the credibility that will impress even the ones that have heavy doubts.

For instance, the fact that the woman had been suffering for twelve years before she had a chance to be healed, as well as that she had used all of her possessions to receive the desired treatment, yet her efforts were of no avail, helps build the atmosphere and restore the events exactly the way in which they occurred. Furthermore, the detailed description of the woman helps the readers relate to her; as a result, the audience grows sympathetic toward her and feels sorry for the woman, wishing that she should get well. Therefore, once she is cured by merely touching the cloak of Christ, the audience feels relief and at the same time is shocked by the unbelievable power of God: “Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction” (Mark 5:30).

Much to the credit of all authors, the essential message is kept intact and mentioned in all three Gospels, every one of them reiterating it nearly word by word: “Daughter, your faith has made you well; go in peace and be healed of your affliction” (Mark 5:34); “Daughter, your faith has made you well; go in peace”(Luke 8:48); “Daughter, take courage; your faith has made you well” (Matthew 9:22).

As seen from the excerpts provided above, there is a phrase reiterated in every single version of the narration, i.e., “your faith has made you well” (Mark 5:34; Luke 8:48; Matthew 9:22). In other words, every single rendition of the story keeps the original message intact. Therefore, the fable shows in a very graphic way that the importance of faith is crucial for a Christian; as long as one believes in the glory and power of God, everything is possible, and every miracle may become a reality.

Jesus’ response to the woman touching his clothes also varies in the renditions of the story as provided by Mark, Matthew, and Luke. For instance, as stressed above, Mark states explicitly that Jesus asked out loud who touched His clothes. However, Matthew does not provide these details, restricting the story to the miraculous healing that the woman experienced.

In fact, there is no mentioning of the role of the crowd in the Gospel of Matthew, either. It could be assumed that the purpose of omitting these details was to create the impression of a close contact with Jesus in order to experience the immense and incredible power that he had. It is quite peculiar that the Gospel of Luke does not create the environment of closeness that Matthew’s version does; instead, he focuses on the dialogue between Jesus and the crowd:

And Jesus said, ‘Who is the one who touched Me?’ And while they were all denying it, Peter said, ‘Master, the people are crowding and pressing in on You.’ But Jesus said, ‘Someone did touch Me, for I was aware that power had gone out of Me.’ (Luke 8:45-46)

Thus, the historical events are replicated with high precision, allowing the audience to immerse themselves in the environment and believe that the events were real. Therefore, it could be argued that Luke’s and Mark’s versions are aimed at the people that need support to believe in the power of God, whereas Mathew’s reiteration of the events provides spiritual food to those that have already build the foundation for their faith.

It can be assumed that the story of the hemorrhaging woman was intended for the people that need to find the strength to believe that their faith can be strong. More importantly, the story is meant for the people that need to realize how powerful faith can be, and that they are capable of breathing this power in their beliefs.

The story is aimed at the people that may have lost their passion for seeking truth and exploring their strengths as believers. Indeed, all three renditions of the story mention that the woman had unceasing and unflinching faith in Almighty Lord and His miracles. Thus, the legend is intended primarily for the people that doubt whether they are capable of believing continuously in the power of Christ.

References

Luke 6:6-11 New American Standard Bible.

Luke 8:40-56 New American Standard Bible.

Mark 5:21-43 New American Standard Bible.

Matthew 9:18-26 New American Standard Bible.

Introduction

The book, The King Jesus Gospel: The Original Good News Revisited, Scot McKnight argues that evangelicalism in the modern world concentrates on personal salvation while it diminishes the essence of Gospel as the center of the story of Israel, the story of Jesus, the plan of salvation, and method of persuasion. Fundamentally, McKnight holds that evangelicals have reduced and simplified salvation to mere personal salvation and neglected gospel, which illuminates the continuum of Messiah-Lord-Son in the overall plan of salvation of humankind. In this view, the book review seeks to highlight the importance of the gospel in reviving and deepening evangelicalism in the contemporary world.

The Gospel

Among evangelicals, the gospel has become an amorphous topic because it has no precise definition and demarcation in evangelicalism. In the first chapter of the book, Scot McKnight questions the gospel and argues that personal salvation has the masked gospel in evangelicalism¹. In a bid to elucidate how the lack of the gospel among evangelicals is a problem, the book highlights numerous issues related to personal salvation. Adhering to Biblical principles in both the Old Testament and the New Testament enhances a comprehensive understanding of the gospel and the divine plan of salvation. The problem among evangelicals is that they presume that the gospel and salvation are the same yet they are distinct religious phenomena. Thus, the modern church should consider reviving the gospel as an integral aspect of evangelicalism.

The Culture of Salvation and the Gospel

Evangelicals have erred for they have concentrated on personal salvation and neglected the gospel of Jesus, which is the basis of evangelicalism. Essentially, modern evangelicals have nurtured the salvation culture and have left gospel culture despite its significance in reviving and deepening evangelicalism. From the perspective of evangelical, contemporary evangelicals no longer exercise evangelicalism for they have ignored apostolic gospel and become soterians or salvationists². Contemporary evangelicals have insufficient power to influence and convert people because it lacks gospel culture. In contrast, the gospel that Jesus and apostles preached had power and capability to summon and transform people to discipleship resulting in enduring influence among people.

Story to Salvation

In describing the gospel, which is a neglected aspect of evangelicalism, chapter three examines the story of Israel, the story of Jesus, the plan of salvation, and the method of persuasion are the four teams that build-up the story to salvation. The story of Israel in the Old Testament forms the basis of describing the gospel because it explains the origin of humankind, the fall of Adam and Eve, and the redemption of people into the kingdom of God³. Given that Jesus emerged in the New Testament, the writer notes that the story of Jesus highlights how the Messiah came to preach and perpetuate the gospel for He mobilized and recruited disciples to aid in the spread of the gospel. The story of Israel and the story of Jesus cover the plan of salvation, which illuminated the extent and depth of the gospel⁴. However, the plan of salvation coupled with the method of persuasion have masked the gospel and magnified personal salvation. Therefore, contemporary evangelicalism focuses on the plan of salvation and the method of persuasion while it diminishes the story of Jesus and the story of Israel.

The Apostolic Gospel of Paul

In the fourth chapter, the author defines the gospel that Apostle Paul preached to the people. According to the first Corinthians 15, which offers a comprehensive definition of the gospel, Apostle Paul highlights the story of Jesus as the pillar of the gospel. Apostle Paul preached the gospel to declare the story of Jesus Christ in the aspects of death, burial, resurrection, and appearance to apostles and other people⁵. However, evangelicals have condensed the story of Jesus Christ to Good Friday only resulting in a partial declaration of gospel contrary to the teachings of Apostle Paul as exposed in the first Corinthians 15. As evangelicals have condensed the story of Jesus, they have an incomplete plan of salvation that does not recognize Jesus Christ as the center of the gospel hence turning Christianity into personal salvation⁶. Thus, evangelicals should revive and deepen their conception of the gospel and consider the story of Jesus Christ as the pillar of the gospel.

Salvation Takes Over Gospel

When evangelicals focused on personal salvation and neglected the gospel, salvation did take over the gospel. In their plan of salvation, evangelicals reiterate the essence of personal salvation in the plan of redemption. The book asserts that evangelicals deny the creed as outlined in 1 Corinthians 15, which is akin to rejecting the gospel of Jesus Christ and apostles⁷. Furthermore, the author observes that the current gospel culture emanates from the apostolic gospel tradition that has stood the test of time and shaped the principles of Christianity. Major reforms of Lutherans and Anabaptists centered on personalization of salvation resulting in the emergence of Christians who treat Jesus Christ as a mere redeemer at the end of the redemption story⁸. The perception of Jesus Christ as a mere redeemer without other roles in the entire plan of salvation made salvation overtakes the gospel.

Jesus and the Gospel

The four gospels, namely, Mathew, Mark, John, and Luke, reiterate the gospel of Jesus as preached by the apostles. The four gospels highlight the story of Jesus Christ for they reveal the identity, mission, death, resurrection, the atonement of sins, and completion of Israel’s story⁹. While on this world, Jesus Christ did preach the gospel to illuminates His mission and role in the plan of redemption of humankind. The gospel of Peter reinforces the four gospels by reiterating the story of Jesus Christ and highlighting His divine role in the redemption plan of humankind. In comparison to the apostolic gospel, the modern evangelicals do not preach the true gospel for they preach partial gospel devoid of Jesus Christ as the alpha and the omega of redemption plan of humankind. The author argues that the condensation of the gospel to mere personal salvation distorts and destroys the redemption story of Jesus Christ according to the Bible¹⁰. Hence, Christians should preach and embrace wide-ranging aspects of the gospel, which recognize Jesus Christ and centers His role in the redemption of humankind.

Conclusion

Overall, the book identifies condensation of the gospel to personal salvation as a problem among modern evangelicals and soterians. Critical analysis of contemporary evangelicalism shows that it builds the culture of salvation and diminishes the culture of the gospel. Therefore, Scot McKnight calls for the revival and reformation of Christianity among evangelicals to consider the story of Israel and the story of Jesus to deepen the apostolic gospel and build the culture of the gospel.

Bibliography

McKnight, Scot. The King Jesus Gospel: The Original Good News Revisited. Grand Rapids: Zondervan, 2016.

Footnotes

1. Scot McKnight, The King Jesus Gospel: The Original Good News Revisited (Grand Rapids: Zondervan, 2016), 26.
2. Ibid., 29.
3. Ibid., 36.
4. Ibid., 39.
5. Ibid., 56.
6. Ibid., 62.
7. Ibid., 65.
8. Ibid., 71.
9. Ibid., 111.
10. Ibid., 142

Introduction

Jesus of Nazareth also revered as Jesus Christ is the main pillar of Christianity. Jesus was Christ, the messiah or savior. His coming was predicted in the Old Testament. Islam and the Jews think that he is one of the many prophets. Scholars are of the opinion that he was born at sometime around 7 to 2 BC and died around 26-36 AD. The main source of the life history of Jesus is from the four Gospels of Matthew Luke Mark and John.

Background

In the first century the scribes and the Pharisees were two groups –often intermingling. Scribes were conversant with the law and drafted legal documents. Pharisees belonged to a socio-religious group that followed legal traditions of their forefathers. They were also legal experts.

The rich and powerful Jews teamed up with the occupiers of the land – the Romans so as to guard their possessions and interests. They bribed the Romans to get special benefits. In exchange the Romans made them responsible for the people’s activities. The high priests were appointed by the Romans after being bribed by them. It is against this background that the life of Jesus Christ has to be studied.

When King Herod ruled over Judea the angel Gabriel visited a virgin living in Nazareth City named Mary who was espoused to Joseph a carpenter. They belonged to the House of David. The angel foretold that she would bear a son whom she should name Jesus. He would be the Son of God. “The angel appeared to Joseph in a dream and gave him the good tidings asking him to take Mary as his wife”.

The Roman Emperor Caesar Augustus at that time decreed that all should be enrolled giving details of the tribe and city to which they belonged. It is then that Mary and Joseph both went to Bethlehem as they were from the king’s family. The city was crowded because of this enrolment and the couple could not get any accommodation. They had to put up in a stable on the outskirts of the Bethlehem.

Birth

Jesus was born here. “Surrounding them were shepherds and their flocks”. An angel appeared and said that there was born the mankind’s savior. Jesus was circumcised and later given his name which was after eight days of his birth. It was on the fortieth day he was presented at the Jerusalem temple with the offerings of a pair of turtle doves.

“When Jesus was born in Bethlehem there came three wise men from the East, the Magi, wanting to know where the child who would be the King of the Jews was. They had seen his star in the eastern sky and had come to adore him. But King Herod was troubled upon hearing about a king that had been born”.

He gathered together his officials and wanted to know about the whereabouts of this child. He resorted to subterfuge and told the three Magi that they should report to Herod about the child so that he too could go and adore the baby.

The Magi guided by the star found Jesus and bowed before him and offered gifts of god, frankincense and myrrh. In a dream the angel informed the Magi not to return to Herod as a result they moved to the East without visiting him.

Herod’s wait was in vain because the Magi did not return and after realizing this the king was furious and he ordered to kill all male infants below the age of two in Bethlehem. That night an angel appeared before Joseph and asked him to flee with Mary and Joseph to Egypt and to remain there till further instructions were given.

After Joseph and his family left, Bethlehem was surrounded with the cries of beheaded infants. But Herod did not long survive to enjoy this because very soon he was attacked by a killer disease and died under fearful torments.

The angel then asked Joseph to move with his family to Israel. Joseph then retired to a place in Galilee named Nazareth. Thus Jesus is also known to be as the Nazarene. In the quiet town the child grew up amidst wisdom and grace and helped his father Joseph in carpentry.

Early life

“When Jesus was twelve years he accompanied his parents to Jerusalem as was their custom to celebrate the festival of Passover”. Due to a misunderstanding Jesus got separated from his parents. When they found him later they saw Jesus sitting in the temple among the learned doctors of law discoursing with them. The scholars were astounded by the boy’s wisdom.

At the age of thirty Jesus was baptized by John the Baptist at Jordan. “Following this the spirit of God led Jesus into the desert where he prayed and fasted for forty days and forty nights”. At the end of it when he was hungry Satan appeared before him and tempted him in many way by either taunting him or by offering the wealth of all the kingdoms of the world. But Jesus remained indifferent and resolute. He left the desert and returned to Jordan and John introduced him to the people as the Messiah. One by one his disciples began to grow.

Preaching

“The time had come for Jesus to perform miracles. At a wedding Jesus was present with his mother Mary and his disciples”. The wine failed and seeing the hosts worried Mary entreated her son do something. Jesus asked the waiters to fill six jars with water and lo and behold – the water changed to wine!

“Jesus now went up to Jerusalem as the festival of Passover was near”. At the temple he was angry to see traders and money changers busy at work. He took a whip and drove them out. Many were angry failing to recognize his greatness.

Jesus thus returned to Galilee. En route he stopped by a well in Sichar town and soon gathered round him people to listen to his talk about the Kingdom of Heaven. From Sichar he went to Nazareth and started preaching in earnest the message of God. He taught in the synagogue. While many were overcome by the force of his words he gained many enemies also who were seeing their own powers slip away. He preached in the synagogue of Capharnaum and the people were struck with awe when he performed another miracle by throwing out the devil from inside a man.

Thus he moved on performing miracles and preaching. He cured the sick and brought back to life the dead. He walked on water and calmed storms. All the while he talked about his mission. He fed a huge gathering with only five loaves and two fishes.

Important incidents

On day Jesus was preaching near the Genesareth Lake or the Sea of Galilee. A big crowd gathered. Jesus sat in the boat and began to preach to the people from it. After sometime Jesus told Peter the fisherman to let down the nets. So many fish was caught that the boats nearly capsized. Peter then fell at the feet of Jesus admitting many sins and Jesus told him that from henceforth he would catch men.

Once when preaching in Capharnaum there came with the crowd a paralyzed man. The man could not get near Jesus and so he was taken up to a rooftop and let down his bed through a hole. Seeing their faith Jesus was moved and told the man that his sins had been forgiven. In the crowd were some Scribes and Pharisees who said Jesus had blasphemed as only God had the power to forgive. To the wonder of all the paralyzed man took up his bed and walked away!

On another occasion Jesus went up a mountain and delivered the Sermon on the Mount containing the core of his teachings – the eight beatitudes, the vocation of the apostles, the true justice of the new law, the need to love neighbours, to have respect for humans, to have confidence in God and to be charitable in judgment.

Many were the miracles Jesus performed. Once during a feast there fell at his feet Mary Magdalene who had been converted to the teachings of Jesus. She washed his feet and kissed it. Simon, the rich host thought that if Jesus was truly a prophet he would know that this Mary Magdalene was a fallen woman. Jesus could read his thoughts and said that because of the sincerity of Mary was worthy of forgiveness.

Construction of a faith

The time came for Jesus to choose his disciples from among his disciples that had swelled in numbers. After spending the night in prayer he chose twelve of them to be his apostles – Simon also called “Peter, Andrew, James, John, Philip, Bartholomew, Thomas, Matthew, James son of Alpheus, Thaddeus, Simon the Zealot and Judas Iscariot”. He then selected seventy two whom he called his disciples to help his apostles and sent them forth.

Jesus spoke about the Kingdom of Heaven but this, the authorities did not understand. Seeing his huge following they thought he had come to challenge the Roman Empire. “Knowing his time was nearing Jesus took with him Peter, James and John to a high mountain to pray. In front of them the Transfiguration took place”. The face of Jesus shone and near him the old prophets Moses and Elias appeared. The heard the voice of God hailing Jesus as His son. When Jesus made a triumphant entry into Jerusalem seated on a colt the Pharisees were filled with envy and Roman authorities were alerted.

On the first day of the unleavened bread Jesus before sitting down he took up a towel and began to wash the feet of his disciples showing them the future path of. Then he blessed the bread and said that this represented his body and the wine was his blood. “One of his disciples, Judas, rose and betrayed Jesus to the High priest for thirty pieces of silver”. He later returned with a huge crowd and went up to Jesus to kiss him – thus pointing him out to the authorities.

Trial

Jesus was first taken to Annas a former high priest who had him bound and sent to Caiphas the present high priest of the Jews. They were looking for an excuse to kill him. “Two false witnesses were found who said that Jesus had spoken of pulling down the temple and building another one within three days”. The great council of the Jews, Sanhedrin, could not pronounce the death sentence without the permission of the Roman Governor Pontius Pilate. The charge brought against Jesus was that of sedition. Pilate did not want to commit himself and sent him to Herod Antipas, the son of Herod who had ordered the massacre of the innocents the King of Galilee. “Herod wanted to see some miracles but when Jesus did not comply he sent him back to Pilate”. Pilate knew very well the chief priests were consumed with envy at the popularity of Jesus.

“At that time there was a custom that one prisoner would be set free at the time of the Passover”. So Pilate wanted to know from the crowd who should be set free – Jesus or a convicted murderer and thief named Barabbas. The priests instigated the crowd to ask for the release of Barabbas. Then when Pilate wanted to know what should be done with Jesus they cried; “Crucify him! Crucify him!”

Pilate tried to avoid the death penalty since Jesus had nothing to deserve. Pilate was aware of the envy and fear of the priests. But a huge gang appeared, stripped Jesus, and tied him to a pillar before scourging him. Then they mocked him by covering him with a purple cloak, placed a crown of sharp thorns on his head and pressed it down hard. “Then they placed a reed in his hand to represent the scepter and mockingly knelt before him calling him the King of the Jews”. Then they blindfolded him and hurled insults.

The more Pilate tried to calm the crowd the more they shouted for his crucifixion. “They said that he should die because he had dared to call himself the Son of God”. Pilate did not want to incur the wrath of Rome by not listening to the powerful priests and so he washed his hands saying that he was innocent of the blood of a just man. So saying Jesus was sent to be crucified and Barabbas was released. Jesus had to carry his own cross on his bruised shoulders to Calvary Hill. Two other robbers were also crucified with him. Pilate allowed the body of Jesus to be taken by one of his followers and he was put to rest in a new sepulcher.

Resurrection

It is said that as he had foretold on the third day he rose to heaven. But before and after this, the New Testament reveals that he was seen several times by his followers. This was the Resurrection. The Roman soldiers saw it with their own eyes but they were bribed to remain silent. Paula Fredriksen states,

“The idea of resurrection, the idea of the vindication of a righteous person, is something that again, is an element [in] a known catalog of elements that we can construct for Jewish apocalyptic hope. …. I think the resurrection stories, which are at the core of the proclamation of Christianity, the resurrection stories, give us an indirect view of what the historical Jesus would have been saying“.

Conclusion

The central idea is that whenever the world is weighed down with sins a savior comes to cleanse and purify. Central to the ministry of Jesus is table fellowship. He eats with sinners with his disciples. One of his apostles is a publican or tax collector. Jesus contends that it is those who are sick that are need of ministrations. Thus, way of Christ remains a humble and humane way of looking at life and living it peacefully.

References

Davidson, Ivor J. Pondering The Sinlessness Of Jesus Christ. International Journal Of Systematic Theology 10.4 (2008): 372-398.

Fredriksen, Paula. “The Crucifixion And Resurrection In The Gospels”. WGBH Educational Foundation. 1998. Web.

Galvin, John P. The Resurrection Of Jesus In Contemporary Catholic Systematics. The Heythrop Journal 20.2 (1979): 123-162.

Hultgren, Arland J. Salvation: Its Forms And Dynamics In The New Testament. Dialog 45.3 (2004): 215-222.

“Jesus and the Disinherited” was written by Howard Thurman, who was an American educator, writer, philosopher, and scientist. This book, as well as his other literary works, has helped many people gain an understanding of themselves, cognize the role of religion in human life, and they served as a starting point for their life that would be more meaningful. Nevertheless, many individuals could not understand the message of the writings or interpreted them in their personal way. In general, this author dwelled upon the way religion helped to survive the hardships of life and how self-consciousness arose from the acceptance and knowledge of God and the transcendent attitude toward Him. The purpose of this paper is to reflect critically on the book “Jesus and the Disinherited” written by this author.

Scope

In his book, Thurman intended to display the identity of Jesus and the significance of His work. To be more precise, he tried to specify the role of Jesus in His relation to the African-American community. Importantly, the author stressed the religion of Jesus to be able to address this community and inspire people to follow the Jewish tenets.¹ By placing a particular emphasis on this interpretation, he wanted to provide the people with something more than did the normative postulates covered by Western Christianity.

It should be stressed that the author tried to describe the way Jesus acted on behalf of the oppressed people. Thurman wrote in the opening points of the book that Jesus resided in an oppressed environment just as the members of the community that he addressed.² Therefore, the historical context in which the writer had placed Jesus was similar to that of the people’s experiencing colonial or enslaving oppression.

In addition, the overall score of the book can be concluded to an understanding that people should always strive for exhibiting unconditional love. On the example of Jesus, who invoked the Jewish community to base their perceptions towards Rome on moral principles, the author wanted to say that the African-American community, facing hurdles throughout history, should be driven by the moral code as well.

Thus, by alluding to the postulates proposed by Jesus, Thurman intended to inspire African-Americans to turn to their inner world and disregard the social and political difficulties experienced by people.³ In that matter, all the dissensions became irrelevant and meaningless due to the fact that the only aspect that was significant was the religion, and the love of God solely was important, and no domain should be feared. Therefore, all people should exhibit and should be driven by the love that comes from within in the same way the son of God and his progeny were.

Reflection

It should be noted that the most surprising premise that I agree with is the teaching that social justice should grow from wisdom. The writer armed the disinherited with the ecclesiastical and moral platform to free themselves from oppression and terror. This understanding is also complex in nature. In particular, the author stated that spiritual freedom would then disentangle both those who were oppressed and those who performed as oppressors. Therefore, this understanding and the underlying context of social justice was indeed insightful since it rooted in the inner world of people.⁴ The nonviolence was perceived as the main method of reaching security and unity of all the people, and spirituality was the main method to reach joint understanding and justice.

In general, the book serves as a significant moral construct essential for understanding and achieving harmonious and secure citizenship and, in particular, the citizenship for the African-American population. Thurman’s ideas that equality and justice should occur not from the state system but from the thinking and spirituality of humanity are fundamental and encourages people to follow universal postulates in their spirituality.⁵ Moreover, his interpretation that the humility and spiritual life of the African-American population would influence the oppressors themselves also carried a truly humanistic meaning, and it should be applied to practice to help implement a state based on social equality as the society’s spiritual guidelines.

Conclusion

Thus, it can be concluded that the book “Jesus and the Disinherited” written by Howard Thurman is a crucial source of information and inspiration for the people finding their way to overcome difficulties and limitations through true spirituality. The writing evidenced how the gospel could serve as the basis for the underprivileged and poor people to fight nonviolently with the hurdles they faced.

That is to say, Jesus shares the difficulties and the pains that people have to overcome, and He should serve as an example of the way spirituality should drive a person towards moral nihilism. By turning to self-love and by loving other people, the person will be able to liberate him or herself from the oppression and contribute to reconstructing the society into a more secure one in which social justice is not forced but roots naturally from the spirituality of all people.

Bibliography

Thurman, Howard. Jesus and the Disinherited. Boston: Beacon Press, 1976.

Footnotes

1. Howard Thurman, Jesus and the Disinherited (Boston: Beacon Press, 1976), 19.
2. Howard Thurman, Jesus and the Disinherited, 83.
3. Ibid., 84.
4. Ibid., 80.
5. Ibid., 85.

History of Hellenism

Hellenism is used to articulate the acculturation of Greek language, culture, practices, and traditions by the Jews for an extended period between the fourth century BC and the first centuries of the Common Era. The history of Hellenic Jews is well documented reaching back into history as far as the 332 BC. It is well known that Hellenism started after Alexander the Great occupied the Persian state. This led to the merging of the east and west of the Mediterranean and due to trade Hellenism took root in the Jews.

It was after Alexander’s death in 323 BC, when his entire rule was divided amongst some of the army generals who were in his army. Among these generals was Ptolemies an Egyptian-Hellenic who ruled over Judea before it was seized by Seleucid Empire and the Syrian-Hellenic under Antiochus III. These rulers treated their Jewish subjects with compassion and this helped strengthen Hellenic influence especially in the eastern side of the Mediterranean. Greek cities emerged in large numbers others taking over the foundation of older Semitic buildings and in a gradual process, cities like Decapolis ended up being the pillars of Hellenism. (Cohen 1987).

Greek in a sense became the trading language throughout the eastern region of the Mediterranean, though Jews spoke Aramaic amongst themselves. Aristocrats seemed to have profited more from the amity of Hellenistic rulers than did other classes, however, Hellenists were found at classes of the Jewish society.

Jesus as the Messiah

The word Messiah is derived from a Hebrew word that essentially means ‘Anointed’. Bible scholars argue that Jesus was in reality born but did not perform any of the miracles written in the Holy Bible. Others argue that Jesus was a made-up personality who was used by early orthodox Christians to lure other non-Christians into taking up Christianity as their religion (Charles1997).

The Old Testament is full of prophetic innuendos suggesting that there would be a Messiah. The Messiah would come to suffer for the sake of sinners and the Messiah would call God, “My Father”. Jesus Christ fulfilled all this and if the prophecies were indeed true, then Jesus Christ was the Messiah. A good example in the Holy Bible is Isaiah 35:5 “Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer and the mute tongue shout for joy” Jesus in part proved that he was the Messiah. He did this by fulfilling the prophecy above (Cohen 1987).

As stated by (Cohen 1987) “In the Holy Bible i.e. Matthew11:5, Jesus tells John the Baptist, “Go and report to John the things which you hear and see: the blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them”.

This, according to (Peter 73) “Alexander to Actium: The Historical Evolution of the Hellenistic Age had a binding effect on the beliefs of many Jews as many did believe Jesus to be the messiah”. It was evident he was not a normal human being for if he was, then he could not possibly perform so many miracles. Jesus is the only Jew and the only person in the Bible to have ever have called God as his own father. Many Jews believed God was a Supreme Being and a father to all Israelites. The Jews were, therefore, amazed when Jesus said that God was his father and father of the gentiles too. Jesus displayed insurmountable wisdom in answering questions asked by the Sadducees and teachers of the law. He spoke indiscretion and many Jews and gentiles agreed that he was not of human descent. He spoke with authority and had the power to cast out demons, which also acknowledged that he was the son of God. (State master 1999)

Jesus was at cross paths with the teachers of the law and the priests. He spoke against the Torah, which was the precious commandments of the Jews. He did eventually predict his death and resurrection for the sake of mankind, and it came to pass. The argument of his resurrection is the backbone of the fact that Jesus was indeed was the Messiah, (Green 1990).

Hellenism Vs. The Messiah

Jesus was raised in Hellenic society. Galilee was considered to be partly Hellenic. The main reason why Hellenic Jews were suspicious and reticent to accept Jesus as the messiah was because they felt he did not portray the qualities of the Messiah. The Hellenic Jews expected the Messiah to be a prophet but Jesus was not. The Hellenic Jews believed that the last prophets namely Haggai, Zachariah, and Malachi died during the time of Ezra when majority of the Jews refused to move back to Israel from Babylon. Jesus was born 350 years later casting doubts as to whether he was the Messiah. (State master 1999)

According to (Green 1990)”They also expected the Messiah to be born from a father who was a descendant of King David shown in Genesis 49:10,and Isaiah 11:1. Contrary to this, it was claimed that Jesus was born of a virgin and therefore he could not have possibly fulfilled the requirements of the Messiah for he had no father or any connection with King David”.

During those days, it was expected that the Messiah was to be given birth by parents who were human and to have normal physical appearance. Jesus contradicted this by performing numerous miracles like healing the blind and the lame. These factors made the Hellenic Jews regard Jesus with suspicion for he did not fit the profile of the expected Messiah.

Hellenic ideology

Jesus gave the Hellenic Jews many reasons to dislike him and to view him as a troublesome figure because most Jews had taken up Greek customs and practices. Hellenistic Jews had abandoned their Judaism and embraced gentile ways of life. When Jesus proclaimed himself as the Messiah, he found himself against the Hellenistic Jews who had a different idea of the Messiah. It was expected that the Messiah was to bring together the entire Jewish people to the Promised Land. They also expected him to spread the good news of the God of Israel to the whole world as illustrated in the bible in the book of Samuel 91, (Eddy 1961). Jesus was also expected to end the oppression and suffering the Israelites were going through and he was supposed to bring peace to the nations; As indicated in the book of Ezekiel 37:26-28, Jesus was also supposed to build the third temple, (Eddy 1961).

For Jesus did not perform these, Hellenistic Jews saw him as a false prophet and a blasphemer who was trying to impersonate the messiah.

Rejection of the messiah

In a sense, the Hellenistic Jews were correct in withdrawing support for Jesus. Even though the Hellenic Jews expected the coming of a messiah it turned out that Jesus was not what they hoped for. They were waiting for a messiah born of a mother and father who had his linage from King David. Jesus was not born of a human father and this contradicted their expectations. He was also supposed to have normal attributes but instead history records him performing many great miracles. (Charles 1997) argues, “the fact that Jews believed in the miracles of Jesus showed that they had doubts of the existence of God”. Jews were supposed to be believers and seeing a miracle to support their faith was a sign of weakness. During those days, people knew that it is probable that wonders/miracles could have been executed via magic or sorcery. The miracles that were performed in the olden days were performed because they were necessary and not as proof of the power of God or prophesy.

They also expected a prophetic messiah who would bring back all the Israelites in the diaspora back to Israel. They expected the messiah to lead the Jewish people to fully observe the Torah. Here they saw Jesus as trying to change the Torah by saying its commandments were no longer acceptable as indicated in the book john 9:16, yet they knew that the torah commandments were forever binding. (Burstein 1985) This caused animosity towards Jesus and they ended up branding him a false prophet.

Conclusion

The Hellenistic Jews had their concrete reasons to oppose the ministry of Jesus Christ as the messiah. They felt their beliefs of the messiah were not fulfilled by Jesus and his ministry was a form of a gimmick as a result, they withdrew their support for him for fear he could be a false prophet. Jesus on the other hand continued spreading the gospel and eventually, Christianity was born, Jesus being the initiator of the world’s largest faith.

References

Burstein, M. T (1985). The Hellenistic Age from the battle of Ipsos to the death of Kleopatra VII. Cambridge University Press, Cambridge.

Charles. G (1997).Foundations of Torah, chapter. 8. Waivers, DC.

Cohen M. (1987).The Messiah has come. Knif, Chicago.

Eddy, K.(1961). The King is Dead: Studies in the Near Eastern Resistance to Hellenism 334-331 B.C. University of Nebraska Press Lincoln.

Green, P (1990). Alexander to Actium: The Historical Evolution of the Hellenistic Age. University of California Press, Los Angeles.

State master –encyclopedia.(1999). The Hellenistic Period. Web.

How does the author present Jesus? How does Jesus present himself? Who are his friends and adversaries? How does the story begin and end? In what ways is Jesus depicted as human? In what ways does he appear divine? What titles are applied to him? What titles does he use for himself? What is said and what meanings are applied to his death and resurrection? What is meant by the kingdom of God or the kingdom of heaven?

The primary target of this essay is evaluating the work and existence of Jesus Christ on earth within the framework of the Gospel of Luke. Despite the fact that each of four Gospels appears to present a thorough depiction of the character and deeds of Jesus Christ, there are major dissimilarities in every gospel. Each of the authors demonstrate Jesus Christ in the new and special light, depending on the assorted theme of the composition, focal points and different groups of people observing the retelling of the life and work of Jesus.

Introduction

Luke, the author of the Gospel, despite the common belief, was not a Jew but a Gentile; moreover, he was a person with medical education with deep love towards other people. These profound feelings affected the style and manner of writing of the Gospel and altered the image of Jesus Christ in the eyes of a reader. The essence of the Gospel of Luke is demonstrated by the means of the material that he had been using in order to create the Gospel, ‘Ministers of the World’, to be precise. Moreover, the Gospel was dedicated to the man named Theophilus, who was working at the Roman administration (however, there was no actual historical evidence of his existence). The Gospel of Luke deeply touched Theophilus, he had rediscovered Jesus Christ in his hearts and found his true inner self. The name itself can be interpreted as ‘lover of God’, hence creating a prominent assumption towards the Gospel addressing every lover of God on earth (Borg 87).

The insight and wisdom of the Gospel of Luke have to be explored in the perception of faith. The Luke’s work should be considered not as a documentary about the life of Jesus Christ on earth but as the archive of deep faith. In the first century A.D., which is the period of time when Luke created the Gospel, there were numerous internal and external burdens, which created an adverse atmosphere in the society of Luke. These pressures are considered to be another reason for creating this work.

In his work, Luke was making an effort towards reaching an admission of the significance of affection for each other and the faith in the lives of Christians, aside the description of vivid description of Jesus and his life. Buttrick says the book of Luke explains what Jesus dealt with, “all that Jesus began to do and teach, until the day when he was taken up to heaven” (p. 34). The Gospel of Luke is among the most accessible and approachable for reading, as it is composed in the classical style of secular Greek historians and reveals the features of speech that indicate the affiliation of the author to the learning circles. Luke was looking towards exhorting the Christian idea in a way that would apprehend the thought of the creative infidel minds of the first century.

The image of Jesus Christ in the Gospel of Luke

Despite the fact that Jesus is described in every Gospel in its own way, the moral story of a good Samaritan could be encountered only in the Gospel of Luke. The main argument in favor of the authenticity of the Gospel is its exceptional and transcendent divine power, as it contains the words of Jesus Christ himself. His character, energy, heart and his altering power are seen throughout the whole work of Luke. The words of Jesus Christ do not only show the universal wisdom and rhetoric; if seen from the perspective of Holy Spirit, they are the words of God.

The Gospel of Luke through the prism of the image of the good Samaritan showed a new guise of Jesus Christ. For example, the synopsis that appears to be an aligned version of the every Gospel has demonstrated that the most crucial and fundamental knowledge that we have about Jesus Christ is incurred to the Gospel of Luke and his vigilance to combine it into the whole. Only Luke is expressing the three sides of the story about the love of God and his looking after all his lovers: the parable of the lost sheep, the parable of the lost penny, and the story that received the most attention and fame – the parable of the prodigal son (Lk. 15, NIV). In the last parable Jesus presents his father God in the new, astounding and miraculous light:

²⁰ So he got up and went to his father. But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.

²¹ “The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’

²² “But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. ²³ Bring the fattened calf and kill it. Let’s have a feast and celebrate. ²⁴ For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate. (Lk. 15:20-24, NIV)

Through the work of Luke, we have learned a lot not only about the life and work of Jesus but also about his sufferings. For example, the torments of Jesus are described in the dramatic and remarkable story, telling the reader about an affluent and prosperous man by the name Zacchaeus (Wright 44). That man had no shame in climbing a high tree in order to witness Jesus Christ with his own eyes, even despite the fact that Zacchaeus was considered to be an immoral man (Lk. 19:1-10, NIV). Moreover, the new image of the Passion of the Jesus is described in the Gospel of Luke (Johnson 334). There are no mentions in other Gospels about the Jesus sweating blood while he grieved over death, about his anguish and the angel that has been sent to him in order to help invigorate the divine power (Lk 22:43-44, NIV). After the betrayal of Peter, Jesus turned around and looked at him, thus showing the human side of his nature and the agony of betrayal of the loved ones:

⁶¹ The Lord turned and looked straight at Peter. Then Peter remembered the word the Lord had spoken to him: “Before the rooster crows today, you will disown me three times.” ⁶² And he went outside and wept bitterly. (Lk. 22:61-62, NIV)

However, further Jesus Christ demonstrates the divine nature of himself by absolving not only the person who betrayed him but also those who had crucified him and caused him inhuman sufferings:

³² Two other men, both criminals, were also led out with him to be executed. ³³ When they came to the place called the Skull, they crucified him there, along with the criminals — one on his right, the other on his left. ³⁴ Jesus said, “Father, forgive them, for they do not know what they are doing.”[c] And they divided up his clothes by casting lots.

³⁵ The people stood watching, and the rulers even sneered at him. They said, “He saved others; let him save himself if he is God’s Messiah, the Chosen One.”

³⁶ The soldiers also came up and mocked him. They offered him wine vinegar ³⁷ and said, “If you are the king of the Jews, save yourself.” (Lk. 23:32-37, NIV)

However, despite the common beliefs, Luke has no intentions of demonstrating Jesus Christ as a typical martyr in the eyes of the church. “It is true that Luke presents Jesus’ comportment in the midst of persecution as exemplary, and Luke seems to allow the disciples a view into at least part of the events surrounding his passion” (Green 747). These adherents chose to stay with him to the very end until he was captured. Nonetheless, from the point of view of the Luke, the disciples tend to remain invisible and unnoticed almost throughout the entire Gospel; though they come back once at the scene of crucifixion of Jesus (Lk. 23:49, NIV).

Without any doubts, there are assorted traits in the portrait of Jesus Christ by Luke that could be interpreted as martyr like; however, the author points out the fact that the reader is able to conclude by himself in the process of reading: Jesus Christ is much more than a martyr. In his ardent and heartfelt narration, Luke has underlined that the death of Jesus Christ appeared to be a death of the one who was honorable, conscientious, spiritual and pure. “All of this is grounded in the divine necessity, foreordained by God and foretold in the Scriptures” (Green 747).

All these cases illustrate both human and divine traits of the Jesus Christ that could not be observed in other Gospels. Jesus possessed a special way towards wrongdoers, along with the consuming affection for the impoverished, sick and those who had lost their path. Luke had revealed all these traits of Jesus throughout the Gospel, allowing the reader to see Jesus in the renewed light. Such consistency in the presentation of facts and destabilization is considered by educators to be a result of the medical occupation of Luke; furthermore, Luke made a lot of efforts in order not to forget anything that could play at least a minor role in the perception of life and the work of Jesus Christ and make the Gospel as reliable as possible. As a confirmation of these words the beginning of the Gospel can be recited:

¹ Many have undertaken to draw up an account of the things that have been fulfilled[a] among us, ² just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. ³ With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, ⁴ so that you may know the certainty of the things you have been taught. (Lk. 1:1-4, NIV)

Throughout the entire Gospel of Luke, the image of Jesus is enclosed by an atmosphere of healing and reconciliation, which have an impact on everyone that approach Jesus or even barely touches him. This trait of Christ is unique for the work of Luke and can be evaluated in numerous abstracts in his ardent and heartfelt narration: “It is only in Luke that Jesus heals the servant’s ear that was severed during the scuffle at Jesus’ arrest (Lk. 22:51, NIV). Only in Luke do Herod Antipas and Pontius Pilate become unlikely fast friends after being in Jesus’ presence (Lk. 23:12, NIV). Jesus prays for forgiveness for his crucifiers only in Luke’s Gospel (Lk. 23:34, NIV). And only in Luke does one of those crucified with Jesus express faith in him (Lk. 23:39-43, NIV)”.

Furthermore, both the author of the Gospel and Jesus himself portray the main character as the Ultimate Prophet, whose destiny is to give up his life in Jerusalem as every prophet before the time of Jesus Christ on earth. Jesus shows his human nature and guides each of us to follow his example by looking over the poor, distressed, afflicted, and women and giving them exceptional attention. People who believe in God and consider themselves Christians are believed to focus their attention to the visceral demands of people, especially the underprivileged, and ensure that none of them remain without food or asylum. The Gospel of Luke provides guidance for the rich people as well; moreover, it shows that those who are wealthy and affluent are having adversities when the need comes to disentangle their belongings from themselves. If they achieve success, they will be commended in the eyes of God.

The major approach towards Christianity in the Gospel of Luke is the mission of Jesus Christ to deliver reconciliation, absolution, compassion, and integrity. Moreover, he delivers the directives of God and his pledges towards blessing the whole world from Israel to life. Furthermore, while many people assume that ‘kingdom of heaven’ and ‘kingdom of God’ applies to the different concepts, while reading the Gospel of Luke and the Gospel of Matthew is becomes clear that these two terms refer to the one thing. Mark and Luke had applied the term ‘kingdom of God’ in the paragraphs where Matthew had written ‘kingdom of heaven.’ For example: “¹¹ Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he. ¹² From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force” (Mt. 11:11-12. NRSV) and “²⁸ I tell you, among those born of women none is greater than John. Yet the one who is least in the kingdom of God is greater than he” (Lk. 7:28, NIV).

Conclusion

Luke has created the most extensive and far-reaching gospel among all four of them. Not only has he determined a thorough description of the work that Jesus Christ the human savior had done but also he instilled knowledge about his life up to the day Jesus had returned to heaven. In Luke we see Jesus as divine savior who provides salvation for all men irrespective of their nationality: “⁴⁶ And Mary said: My soul glorifies the Lord ⁴⁷ and my spirit rejoices in God my Savior, ⁴⁸ for he has been mindful of the humble state of his servant” (Lk. 1:46-48, NIV). Luke states the image of Jesus as a salvation to everybody on earth: “I bring you good news that will cause great joy for all the people. ¹¹

Today in the town of David a Savior has been born to you; he is the Messiah, the Lord” (Lk. 2:11, NIV). Moreover, the target point of the Gospel of Luke is the miracles, parables and education of Jesus Christ; the author discloses the comprehensive confidence that Jesus has come back not only for Jews but for gentiles as well. Luke had emphasized the plea, the act and the miracle of the Holy Spirit from its first appearing in the Gospel of the John the Baptist, the inexplicable birth of Jesus Christ (Lk 1:35, NIV) to the spiritual baptism of Jesus and attire of adherents with the divine power (Lk. 24:49, NIV).

Works Cited

Borg, Marcus. Meeting Jesus Again for the First Time: The Historical Jesus and the Heart of Contemporary Faith, Broadway, New York City: HarperCollins, 1994. Print.

Buttrick, George. The Interpreter’s Bible: A Commentary in Twelve Volumes, Nashville, Tennessee: Abingdon Press, 1952. Print.

The Gospel of Luke, New International Version. Grand Rapids: Zondervan House, 1984. Print.

The Gospel of Matthew, New International Version. Grand Rapids: Zondervan House, 1984. Print.

Green, Joel. The Gospel of Luke, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1997. Print.

Johnson, Luke. The Gospel of Luke, Collegeville, Pennsylvania: Liturgical Press, 1991. Print.

Wright, Nicholas. “Jesus and the Identity of God.” Ex Auditu 14.1 (1998): 42-56. Print.

Religion is defined as the belief and reverence in a supernatural power considered as the creator and ruler of the universe and it consists of a system based on the belief and worship of that power (The American Heritage® Dictionary of the English Language, Fourth Edition, 2006). It is also referred to as a set of beliefs, practices and values which are based on a spiritual leader’s teachings. Religion has been the guiding force of individuals, groups and even nations in the challenges they face, the successes they achieve, and the failures they experience. It is the binding element for people and nations to unite, cooperate, and work with one another. While it serves to unite people, religion likewise causes major dissent among members belonging to different religions.

Christianity and Islam are the world’s two largest religions. Christianity, the religion with the largest membership base, has approximately 2.1 Billion members or 33 percent of the world population, followed by Islam with approximately 1.5 Billion members or 21 percent of the world population (Major Religions of the World Ranked by Number of Adherents, 2007). Both religions account for the majority of the people in the world. Amidst the enormous number of followers, these two religions were expemplified by their founders or leaders. Christianity was founded by Jesus, while Islam was founded by Mohammed. Both personalities provided a role model figure for the people to follow. They served as the examples whose actions and predispositions serve as the foundations of their religion’s principles and laws. There could never be a discourse on Christianity and Islam without mentioning in great part and detail the lives, works and teachings of their founders and leaders. Christianity could never embody the ideals it hold today without Jesus. In the same breath, Islam could never have retained its identity without Mohammed. Before we further deal with the lives and teachings of Jesus and Mohammed, it is best to give apt descriptions of the two religions they founded.

Christianity is a religion based on the miracles and teachings of Jesus, who is called Christ or the anointed one (Slick, 1996). Jesus is both divine in nature and human and thus, deserves worship and prayer. Christians believe that Jesus is the Son of God and the Messiah to come that was mentioned in the Old Testament. Christianity teaches that the existence of only one God is absolute. God created the Earth, the universe and man, who he created in his image or likeness. The central belief in Christianity is that through the death and resurrection of Jesus, those who have sinned will be saved and reconciled with God (Christianity). The English word Jesus means ‘Savior’, which is the primary role that He is playing in the lives of Christians.

Islam, which means submission, is a religion which originated from the teachings of Muhammad who is an Arab political and religious figure in the 7th century (Islam). Followers of Islam are called Muslims. It is the belief of Muslims that Muhammad is the final prophet of God or Allah in Arabic, and that Allah revealed the Qur’an, which is the religious text of Islam to Mohammed. Islam maintains that Christianity distorted the messages of the earlier prophets and that Mohammed did not start a new religion. Rather, he just restored the faith of the prophets before him.

Jesus was the role model of Christians in his time and he still continues to be the ideal act to follow up to this day. Much of the information on the life of Jesus came from the four Gospels of Mathew, Mark, Luke and John. The word Gospel in old English means good news and the four Gospels now refer to the life and teachings of Jesus (Palmer, 2004). Little was written about the birth and childhood of Jesus. The focus was on the adult life of Jesus when he started his ministry after Baptism by John the Baptist. It was written that Jesus was born in Bethlehem to Mary and a carpenter named Joseph. The conception of Jesus was made possible by the Holy Spirit as he was conceived even before Mary and Joseph had sexual intercourse. Jesus started his ministry when he was about thirty years old and the year was around 26AD. After baptism, Jesus selected twelve people among his followers to be his disciples. He then spent the next three years teaching and doing miracles with his disciples and crowds as witnesses. The miracles he did included walking on water, healing the sick, turning water into wine, multiplying a small amount of fish and loaves to feed thousands of people, casting out demons and raising a man from the dead (The Life of Jesus).

Jesus’ popularity quickly gained ground but the Roman rulers and the Jewish priests did not like the power that he was gaining. He upset both groups by saying that he will liberate the Jews from the Romans and that he had alluded to his divinity and being the son of God. Jesus knew about the capture that will soon take place, but he did not flee for safety. He offered himself as sacrifice and is being true to the prophecy that he will die at the hands of the sinners. He was then tried by the Jewish chief priests and was found guilty of blasphemy. The punishment was death and so he was crucified until his last breath. Before dying, he asked God to forgive the sinners. Three days after his death, he rose from the dead. This resurrection gave a deeper and divine meaning to the preaching of the disciples and the faith of the people. Mohammad was born in Mecca, which is now called Saudi Arabia in the year 570 AD, and became an orphan while still a child (Waines, 2001). He was involved in merchant trade and married a widow who employed him in her trading company. He lived a regular life until his fortieth birthday when he was visited by an angel of God while he was meditating. The angel told him that he will be the messenger of God. Verses given by the angel were compiled by Mohammed to come up with the Quran or Islam’s holy book, which was used and still being used by the Muslims to guide them in their religion. The succeeding years allowed Mohammed to gain more followers. When he was 52 years old in the year 622 his popularity soared that

the ruling Quraish tribe of Mecca threatened his life which prompted him and his followers to leave Mecca and to go to Medina (Xenakis). In the year 633 and at the age of 63, Mohammed soon died due to a violent fever after returning from a pilgrimage to Mecca (Oussani).

After the death of Mohammad, the Muslims aspired to be a world power and a conqueror of other non-muslim cities or nations. This zeal was inspired by Mohammad when he was on his deathbed. He told his followers to convert non-muslims to Islam because there should only be one God, which is Allah. The muslims spread the religion through the sword. They conquered cities or territories of non-muslims using force and their swords. The Non-Muslims are forced to convert to Islam, otherwise they will be executed, most of the time by beheading. Girls are oftentimes sold as slaves and are treated very unfairly. There were also disagreements and fighting within their group. Some wanted to assume the position of Mohammed as prophet and some lost faith in the religion and decided to convert.

Christianity on the other hand reacted differently to the death of Jesus. Since Jesus did not remain to be dead and was in fact ressurected, Christians did not so much dwell on the fact that Jesus indeed physically died on the cross. They considered Jesus as the epitome of their faith. Their faith got even stronger because of the fulfilled promise of Jesus that he will rise again from the dead after subjecting himself to physical harm. The disciples of Jesus went on their own ways to spread Christianity. They spread Christianity by word of mouth and through missions. They never forced people to convert to Christianity.

Jesus and Mohammed share similarities in a very limited way but the differences they have are very vast. The only similarities they have include the followers or believers they gained and the popularity they had which prompted groups to want to persecute them. Aside from the acquisition of adherents or believers and popularity or notoriety for some groups, both have nothing more in common.

The very basic difference they have is their identity: Jesus as the son of God and Mohammed as the last prophet of Allah. Jesus was not married while Mohammed was. They greatly differ in their characters, principles and beliefs. Jesus was a pacifist. He is an advocate of turning the other cheek when you are slapped in the face. He does not believe in retaliation and instead espouses forgiveness. He embraced the outcasts and even loved his enemies. War or violence is the last resort for action, and will only be for self-defense. Mohammed on the other hand, declared war on non-Muslims. Jesus did not use force or violence to make people believe. Mohammed on the other hand was a warrior and a fighter. He was more exposed to violence and thus has little contempt towards the use of force and violence. He also had low regard for women’s rights.

Another major difference is their reactions toward possible capture and execution because of their beliefs. Jesus stood his ground when news came that he will be captured. He did not flee but instead was determined to accomplish his true purpose by submitting himself to persecution. On the other side of the fence, Mohammed along with his followers fled to Medina, when he got news that the ruling party has ordered to capture him.

Jesus is worshipped by virtue of his divinity as the son of God. True worship is not composed of lengthy and routinary prayers and rituals. It is measured by appreciation, respect and gratitude towards Jesus. People show that they worship Jesus by taking him as a role model in their everyday lives. Mohammed is not worshipped because he is just a prophet. Muslims show their respect to Mohammed by following all the tenets in the Qu’ran.

In the present time Christianity has grown to include different groups or minor religions within Christianity which espouse the same basic principles but may differ in the modes of actions or techniques. Some interpretations may also differ but only to a certain degree. Instead of active missionary travels as what the disciples did after Jesus died, the media has played a major and significant role in information dissemination. One can get information about Christianity by watching television or by reading a magazine or a newsletter. Technology really has a way of bridging gaps and breaking barriers or boundaries. Messages about Christianity are always offered to people without use of force or violence, but love and peace are always at the frontline.

Islam firmly believes in the necessity of force and importance of power. They may not always be violent and ready to fight, but they are aware of possible agitations that may cause violence. Their messages to people are still characterized by aggression. Some involve themselves in encounter or wars just so they can praise Allah’s name and show other people that because of Allah they will be victorious in that particular battle. Use of force or violence and even killings are a necessity for them so they can gain control. The Quran is still their guide in the things they ought to do according to Mohammed.

Faith is subjective and personal. To say who is wrong and right can never be objective. Existence, its significance and its meaning revolves around the beliefs of a person. These beliefs comprise religion among other things. We are products of our culture and environments. Exposure to a religion for a long period of time or since childhood, with people around you espousing that religion, the natural tendency is for you to acquire and embrace the religion as your own. Jesus and Mohammad grew up in different times, different places and with totally different circumstances. Their foundations and familial relationships are totally different. We cannot dispute one being better than the other because then the objectivity fades away.

References

1. Christianity. (n.d.). Web.
2. Islam. (n.d.). Web.
3. Major Religions of the World Ranked by Number of Adherents. (2007). Web.
4. Oussani, G. (n.d.). Mohammed and Mohammedanism. Web.
5. Palmer, K. (2004). Exploring the Gospels. Web.
6. Slick, M. J. (1996). What is Christianity? Web.
7. The American Heritage® Dictionary of the English Language, Fourth Edition. (2006). Boston: Houghton Mifflin Company.
8. The Life of Jesus. (n.d.).
9. Waines, D. (2001). The life of Mohammed. Web.
10. Xenakis, J. (n.d.). The early life of Mohammed. Generational Dynamics: The early life of Mohammed

Spreading the gospel of Jesus Christ cannot be stopped. The book of Philippians chapter 1 verses 12-18 generally speaks about the spreading of the gospel of Christ. Paul, the servant of Christ, is imprisoned because he was spreading the gospel. However, the further spread of the gospel is not hindered at all. Despite having persons who proclaimed Christ out of selfish ambitions, others proclaimed Christ out of the clear and genuine heart. Therefore, the gospel of Christ spreads either case, being of the truest divine nature.

Would Paul’s imprisonment hinder the spread of the gospel? This would probably be what the authorities that put Paul behind bars were wondering. Philippians chapter 1 verse 18 Paul says that Christ is preached in every way possible regardless of pure intentions or corrupted motives. In this regards, preaching to Christ is similar to the concept of nature – all-encompassing and surrounding us everywhere. The scripture inspires us to understand that whatever Christ intends to do in our lives cannot be stopped, nor can anyone undo what He already has done, just as no one can defy nature itself. Therefore, Christ’s deed and his proclaiming cannot be brought to the ground.

Conclusively, the scripture calls us upon taking the act of faith and believing that God sure makes away. This can be done through educating other people in the faith of Christ, bringing them into His light. Despite the fact that Paul was imprisoned, the gospel never stopped, as the people spread the word of it further, sharing their knowledge of faith with each other. Whether with wrong intentions or good motives, Christ was preached either way. No matter how many times the gospel faced challenges, God made a way and the good news went forth through the efforts of the people.

Taking Nelson Mandela as our example from history – his imprisonment did not stop the campaign against the apartheid regime. Rather it stirred up the fight for freedom from the bounds, just as it has happened in the humanity’s history many times before. The humankind has always strived for freedom and justice, as can be seen from our past. Similarly, Paul being imprisoned gave another believer the courage to preach about Christ with more confidence. Supposing Paul or even Nelson were afraid of the authorities, neither they were advocating for would be taken with the required weight. Christ will be proclaimed further, neither would be the fight against apartheid be successful.

Bibliography

Carroll, Robert, and Stephen Prickett, eds. The Bible: Authorized King James Version. City: OUP Oxford, 2008.

This topic is embodied in a very logical question. Jesus Christ the son of God who transformed the world in just 30 years, and there has been no other known person who has had more impact on earth than him. As a result this paper will describe who he is and what his mission to the world is.

Jesus Christ has been described differently by scores of people; they have referred to him as the great teacher, messiah and prophet. However, there isn’t a reasonable scholar today, who disagrees with the fact that, Jesus is a historic figure who was in the world around two thousand years ago; that he performed remarkable wonders and deeds of assistance, and that he was killed horribly, by being crucified on a Roman cross on the outskirts of Jerusalem. The only major argument in this topic is whether he was God personified, who resurrected 3 days after being killed. These recorded historical concerns, can be earnestly exposed and tested. On the other hand, Jesus explained to mankind who he really was, he said, he was the way truth and life. He also said nobody could enter heaven unless through him.

The mission that made Jesus leave the splendor of Heaven for the toil of the world was to die for sinners and thus, reconciling human beings to God. Therefore, God sent Jesus on an ultimate mission to save sinners. The Bible states that, he was crucified taking up the punishment that was initially ours. The Bible also states that, anyone who ultimately believes in Jesus Christ as a savior and Lord will not be judged and instead will spent time without end in heaven.

Consequently, as shown in this paper, Jesus Christ was the son of God who was sent in the world in a human body to redeem sinners and those who believed in him.

Aslan’s Interpretation of Jesus’ Life

There are many interesting ways to study history and how civilizations developed. Considering historical changes from religious and theological points of view maybe not the easiest way to analyze history, but it is indeed an effective and captivating approach. Many American and European authors share opinions about the role and value of religion in human lives, but not many authors consider their religious beliefs when they discuss history.

Reza Aslan is an Iranian-American writer made famous by his book Zealot: The Life and Times of Jesus of Nazareth. In this book, he introduces a new perspective on human history by focusing on different religious stories connected with Jesus and the era of Christianity’s birth. Aslan describes this time as a period in which people promoted nationalist ideas in the most unpredictable ways using their passion, desire, and enthusiasm.

Jesus is introduced as a zealot of God with a burning desire to use the power of God to fight against the occupation of the Romans and to eventually reach the Promised Land. At the same time, Aslan rejects the idea that Jesus and other Jews were revolutionaries who wanted to use power and violence to achieve their goals. Instead, the author defines Jesus as “a man of profound contradictions, one day preaching a message of racial exclusion…the next, of benevolent universalism…sometimes calling for unconditional peace…sometimes promoting violence and conflict” (Aslan, 2013, p. xxiv).

In this paper, the life and nature of Jesus will be evaluated and analyzed to explain the development of related historical events, the causes of the conflict with Rome, and the reasons that people were eager to protect their rights with both words and swords.

In his book, Aslan describes the period before the actual life of Jesus to explain the conditions and the mood of people during that epoch. For example, the author focuses on the nature of the Romans, their intentions in regards to the Jews, and their possibilities of gaining control over various religious and political relations. In Week 3, when empires were discussed, it was mentioned that Rome was a community with a military culture that made its emergence as a dominant power a significant event in history—an attitude nearly the same as that of Aslan. Roman rules were complicated and directed to promote their independence and power.

The Romans were ready to burn towns, massacre rebels, and enslave people to demonstrate their power and abilities (Aslan, 2013). At the same time, the Romans understood that they had to gain control over different groups of people such as the Jews, the representatives of the Temple, and even the high priest. Therefore, they decided to take control of such groups by appointing priests and transforming them into a kind of a Roman employee (Aslan, 2013).

Still, not only political and governmental affairs united two different nations. As soon as the representatives of the Roman Empire accepted Christianity as their main religion, numerous suppressions and concerns took place that significantly changed Jewish history (Grant, 2011). Aslan explains the complicated nature of the relations between the Jews and the Romans. Over time, issues and misunderstandings occurred within Jewish communities because some Jews did not want to accept the ideas dictated by the Romans, while other Jews were eager to submit to Rome and accept all their ideals (Aslan, 2013).

In fact, no one in the Roman Empire could guess what changes were coming. Many people proclaimed that the Kingdom of God was near, and people started talking about it and offering various attitudes and opinions about its worth. However, it seemed that numerous talks and discussions of the events that had not occurred yet at that moment turned out to be the biggest mistake of that period.

People were waiting for a new messiah, a true king of the Jews, a person who could make the Jewish people free (Aslan, 2013). At the same time, such hopes and beliefs that something could be changed made the Romans very wary about anyone who seemed eager to alter or influence the rules and order as defined by the Empire. Some scholars and authors have introduced Jesus as another revolutionary with a mission to organize a group of followers, arm them, and rise up against the leading power (Martin, 2014). In this interpretation, Jesus could be viewed as one of God’s actors sent to reconstitute Israel, send a revolutionary message, and provide ordinary Jews with the hope that sufferings would end (Wright, 2015).

However, in his turn, Aslan does not label Jesus as a violent revolutionary. His approach seems to be far more complicated because he notes that the ideas of Jesus and his followers contradicted the facts and official documents taken from the epoch. The author argues that there is one fact that cannot be denied: “Jesus was crucified by Rome because his messianic aspirations threatened the occupation of Palestine, and his zealotry endangered the Temple authorities” (Aslan, 2013, p. 69).

In the mind of believers, the Kingdom of God was an evident fact. Still, it was hard for the Roman authorities to comprehend the nature of that kingdom, the intentions of its inhabitants, and the possible outcomes and results. The attitude of the Roman Empire to that kingdom was clear: the organization formed by Jesus was new, uncontrollable, and even aggressive because people did not want to accept Roman orders and instead wanted to introduce their ideas and beliefs by any possible means.

From a political point of view, the majority of Rome’s actions make sense, as they were used as a way to identify a threat and destroy it in a short period of time. Still, it is hard to understand whether crucifixion was the answer to any kind of sedition in Rome, and the gospels that serve as one of the primary sources of Jesus’ life do not give a clear answer.

Taking into consideration the facts and examples discussed in the book, Jesus fits into the context of class discussions in a variety of ways. For example, Jesus was a serious political figure who could unite a number of people through both their religious beliefs and their attitudes towards the local powers. He was able to gather people’s opinions and introduce his message in the most effective way. People were ready to listen to him and follow him.

Another point of the book is the description of the opportunities and challenges people actually have. Jesus, as well as his followers, faced a number of challenges in delivering their messages in a clear and comprehensive way. Many people did not want to accept the truth from a “group of illiterate peasants from the backwoods of Galilee whose only experience with the scriptures was what little they heard of them in their synagogues back home” (Aslan, 2013, p.131).

In general, Aslan makes a compelling argument for his interpretation of the life of Jesus, his intentions, and methods. Though Jesus’ lasting effect on history or politics can be debated, his role as a charismatic and compelling figure who inspired deep affection and belief undoubtedly changed the history and development of religion worldwide.

References

Aslan, R. (2013). Zealot: The life and times of Jesus of Nazareth. New York, NY: Random House.

Grant, M. (2011). Jews in the Roman world. London, UK: Orion Books.

Martin, D. B. (2014). Jesus in Jerusalem: Armed and Not Dangerous. Journal for the Study of the New Testament, 37(1), 3-24.

Wright, N.T. (2015). The challenge of Jesus: Rediscovering who Jesus was and is. Downers Grove, IL: InterVarsity Press.