Category: Jesus Christ

The inner circle of Jesus consisted of Peter, James and John. A number of incidences narrated in the gospels indicate that Jesus worked most closely with the three. In Luke 9:28, Jesus takes only Peter, John and James up the mountain to pray. Similarly, in Luke 8:49-56, Jesus allows only these three to enter Jairus’ house with him. In Mark14:32-42, in the Garden of Gethsemane, Jesus takes Peter, James and John some distance away from the others to pray.

In Mark 14:34, Jesus asks Peter, John, and James to keep watch as he prays in the garden of Gethsemane. He goes some distance away from them and prays to his Father. When he returns to the disciples, he finds the three asleep; this happens three times that night. The fact that the disciples do not keep the watch and fall asleep while Jesus is praying shows that Jesus lived a lonely life. Although Peter, John and James were quite close to him, it appears that Jesus lived in solitude.

Peter plays a leadership role in the inner circle of Jesus. For instance, in Luke 9: 33, Peter was the one who offered Jesus to put up three shelters. In addition, it is quite often that Jesus addresses namely Peter; for example, in Mark 14:32-42, Jesus reproaches Peter for having fallen asleep while Jesus was praying. He also advises Peter to watch and pray at the same time for not to fall into temptation and fall asleep the next time. Finally, Peter was the first to enter Jesus’ tomb to get convinced that Jesus had risen from the dead.

Eyewitness Reports of the Transfiguration

The transfiguration affirmed and strengthened the eyewitnesses’ faith. Once the three apostles have seen Jesus in his glistening garments and heard the voice of God who has named Jesus his beloved son, they no longer doubted Jesus’ powers.

John 1:9 narrates that John the Baptist has a mission to bring light to everyone who comes into the world. John 1:14 explains that what Jesus prophesied has come true. To prove this, John adds that he and other apostles saw Jesus’ glory, the glory that befitted the Father’s only son, the glory that was full of truth and grace. In both verses, John is under the impression from his witnessing the Transfiguration for during the transfiguration episode he saw Jesus in light and glory and heard the voice of God who ordered John and other witnesses to listen to Jesus. John 12:28-30 presents an episode in which Jesus asks God to glorify His name. And God told to Jesus that he had already glorified his name and would do it again. This message refers to Transfiguration when Jesus was carried into his glory and the day of his resurrection when his name has been glorified again.

In 2 Peter 1:10-19, Peter narrates how he and other apostles have been eyewitnesses to Jesus’ majestic glorification. He says that he heard the voice from heaven confirming that Jesus was the only son of God and commanding that all should listen to him. Peter is using the transfiguration story for the purpose of giving his resurrection and second coming account credence.¹ He points out that what he teaches is not based on a myth, thus, it is not fabricated. McGuckin points out that Peter is more explicit in identifying the voice heard as that of God.² Peter is arguing that he is a trustworthy witness for he has personally witnessed transfiguration and heard God confirming that Jesus’ was his son.³ As stated by McGuckin, Peter understands the transfiguration in line with Jewish tradition in which he draws parallels between the transfiguration episode and the encounter between Moses and God on Mt. Sinai.⁴

Exegesis of the Transfiguration (Luke 9: 28 – 36)

Now about eight days after this had been said, he took with him Peter, John and James and went up the mountain to pray. (Luke 9: 28)⁵

Once praying in private with his disciples, Jesus asked them whether any people had an idea who Jesus was. They answered him that some people thought Jesus was John the Baptist, others believed that he was Elijah, while some considered him a prophet of old who has come back to life. He had asked them who they say he was and Peter stood out by identifying him as the Messiah of God. Then Jesus asked to never refer to him as the Messiah of God. He instructed the disciples on how much the Son of Man had to endure and concluded by stating that some among them would not see death until they had seen the Kingdom of God⁶. This proximity between Peter’s confession and the transfiguration is not coincidental⁷. According to analysis in Anchor Bible, the use of the phrase “after these words had been said” helps to provide a connection between Peter’s confession, Jesus’ instruction and the transfiguration.⁸

The eight days posited by Luke is a correction of the six days posited by Mark.⁹ Luke writes using Mark as a primary source and also utilizing some of Matthew’s writings. This is why there are parallels between his account with that of Mathew and Mark at different levels.¹⁰ It is often argued that Luke’s use of the eighth day has a deeper theological meaning than just numerical accuracy. The eighth day is the first day of the week, the first resurrection day, the day of the new creation,¹¹ the day when the disciples went up the mountain together with Jesus.

And it happened that, as he was praying, the aspect of his face was changed and his clothing became sparkling white (Luke 9:29).¹²

In this verse, Luke, unlike Mark who uses the term configured, characteristically uses the word “changed”¹³. This verse makes it clear that it is not Jesus himself who changes his face. Rather, he was praying and it happened to him; his father transfigured him. The use of ‘face’ is also worth noticing. It is Jesus’ face that undergoes changes, rather than his identity.¹⁴ Thereby, the changing of garments is also important because, in Jewish tradition, garments signify the person’s status.¹⁵

And suddenly there were two men talking to him; they were Moses and Elijah, (Luke 9:30)¹⁶

Luke is keen to emphasize the idea that Elijah and Moses also are glorified. Mark had presented the appearance in a way that would be understood as if it is only Jesus who appeared glorified.¹⁷ Unlike Mark who places Elijah first to Moses, Luke interchanges the order to be in tandem with the salvation history¹⁸. The appearance of Moses and Elijah is of great significance¹⁹.

This incident would have had some other interpretation if Jesus had been transfigured while alone. Being transfigured in the company of Elijah and Moses signifies that Jesus is standing in line with Jewish tradition as a human leader.²⁰ Transfiguration is a common Jewish messianic expectation that “the chosen one is lifted up into the heavenly sphere”.²¹

Appearing in glory, and they were speaking of his passing which he was to accomplish in Jerusalem. (Luke 9:31)²²

It is only Luke who narrates the content of the conversation between Jesus and the two men.²³ According to the anchor bible, the conversation has great significance and relevancy²⁴. Jesus’ resurrection prefigures Elijah’s raising of the widow’s daughter. Moreover, Jesus’ sacrificing himself to wash away the human sins reminds of the lamb Moses slaughtered for the Passover²⁵.

Peter and his companions were heavy with sleep, but they woke up and saw his glory and the two men standing with him. (Luke 9:32)²⁶

In the garden of Gethsemane, narrated in Mark 14: 32-42, the disciples fall to sleep when Jesus leaves them to pray. In Luke 9:32, the disciples ‘sleep’ again. However, in the transfiguration episode, the disciples are depicted as ‘heavy with sleep’; unlike at Gethsemane when they actually fell asleep²⁷. This verse explains their level of consciousness but also indicates the ecstasy they experienced upon seeing Jesus’ glory.

As these were leaving him, Peter said to Jesus, ‘Master, it is wonderful for us to be here; so let us make three shelters, one for you, one for Moses and one for Elijah.’ He did not know what he was saying. (Luke 9:33)

According to the Anchor Bible, the use of ‘master’ by Luke results from his dislike of foreign language.²⁸ The bible further asserts that Peter’s response is prompted by fear and a form of anxiety. The transitory nature of the transfiguration makes Peter anxious.²⁹ The mentioning of tents by Peter is incongruent and could have arisen out of the anxiety he felt. Peter’s perceived confusion is also an allusion to the times when Israelites wandered in the wilderness. It could also be interpreted as alluding to a feast of Booths.³⁰

As he was saying this, a cloud came and covered them with shadow; and when they went into the cloud the disciples were afraid. (Luke 9: 34).³¹

This verse shows clearly that Peter was misguided in suggesting tents³². The writer mentions the word ‘cloud’ twice and the word ‘shadow’ once. The ‘cloud’ described in the transfiguration is also mentioned in Exodus 13: 21-22. Exodus narrates that a cloud went before the people during the day. The ‘cloud’ signifies God’s presence³³. The disciples’ expression of fear in this verse is characteristic of humans in the face of the divine. It illustrates the holly awe that grips the one who contemplates or meets the divine. The Anchor Bible explains that in this verse the interest and focus is on the reaction the disciples had in the face of the full glory of Lord.³⁴ The disciples understood the meaning of the cloud, the meaning of the God’s presence.

And a voice came from the cloud saying, ‘This is my Son, the Chosen One. Listen to him.’ (Luke 9:35).³⁵

In this verse, Luke omits the word ‘beloved’ which is present in Mark’s and in Baptist versions³⁶. According to the Baptist version, God was talking to Jesus; in Luke’s version, however, God is talking to the disciples. He states that Jesus is the chosen one and they ought to listen to him³⁷. In this verse, God himself reveals the true identity of His Son to the disciples. The focus of this verse is on the person of Jesus as the Son of God. In Luke, identifying Jesus as the Son of God is more significant than any other messianic connotations³⁸. Beyond any other titles, Jesus’ true identity is given by God himself.

And after the voice had spoken, Jesus was found alone. The disciples kept silence and, at that time, told no one what they had seen. (Luke 9: 36)³⁹

As a characteristic of Luke, he focuses on the disciples’ reactions. They do not speak about the transfiguration until Pentecost. Luke is more concerned with the salvation rhythm and that is why the disciples, in Luke’s gospel, do not speak about his suffering until Easter.⁴⁰

Footnotes

1. Peter and the transfiguration of Christ 1
2. Ibid 2
3. Idem
4. Idem
5. Catholic Online Bible
6. New Interpreters Bible 209
7. Anchor Bible 370
8. Idem
9. Idem
10. Lee 66
11. Anchor Bible 374
12. Catholic Online Bible
13. Lee 70
14. Ibid 375
15. Ibid 374
16. Catholic Online Bible
17. Ibid 370
18. Idem
19. Ibid 373
20. Anchor Bible 372
21. Idem
22. Catholic Online Bible
23. Lee 73
24. Anchor Bible 381
25. Idem
26. Catholic Online Bible
27. Anchor Bible 377
28. Anchor Bible 370
29. Ibid 378
30. Idem
31. Catholic Online Bible
32. Lee 76
33. Idem
34. Anchor Bible 372
35. Catholic Online Bible
36. Anchor Bible 380
37. Lee 77
38. Anchor Bible 381
39. Catholic Online Bible
40. Anchor Bible 380

Introduction

The Book of Revelation is the final part of the New Testament and the only one presenting apocalyptic descriptions. The author describes himself as “John,” but he fails to offer more details. That is why experts typically believe that John the Apostle is the author, but no conclusive evidence is present to claim it. The Book describes the struggle between the forces of good and evil that will occur when the present age comes to an end. When the battle reaches its climax, God will intervene by sending the Messiah, Jesus Christ, to destroy the evil forces and establish righteousness in the world. The following slides will present the summary of the Book structure and its interpretations.

The Revelation of Jesus Christ

The Revelation begins with the description of how John received the revelation of Jesus Christ (New International Version, Rev. 1:1-9). Someone who was like a son of a man instructed John to write to seven churches about what he saw and heard (Rev 1:10-13). In addition to that, Christ appeared with seven stars and seven golden lampstands. He explained to John that the stars represented the angles, while the lampstands stood for the churches (Rev 1:20). This information serves as the beginning of the Book and guides the further description.

Letters to Seven Churches

John writes letters to seven churches, including Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. While addressing each of them, John highlights the importance of leading righteous lives because this approach will provide them with various benefits. For example, an opportunity to eat from the tree of life is given to those from the church in Ephesus who will manage to overcome evil forces till the end (Rev. 2:7). The letter to Smyrna indicates that faithful people will not be hurt by the second death (Rev. 2:11). In summary, all the letters demonstrate that people will obtain versatile benefits from being good.

The Scroll and Seven Seals

John is given the vision of the Throne in Heaven and meets the scroll with seven seals. The Lamb is the only creature that is worthy to break the seals and open the scroll (Rev. 5:7-9). These seals stand for disasters that bring much evil to the Earth. For example, when the fourth seal was opened, Death on a pale horse appeared (Rev. 6:7-8). Simultaneously, the sixth seal brought a powerful earthquake that made the moon turn red and the sky fall to the Earth (Rev. 6:12-13). The seventh seal introduces angels that are given seven trumpets.

Seven Trumpets

The seven trumpets are sounded, and they bring much fire and destruction to the Earth. The fifth trumpet is the fallen star, and it represents the First Woe (Rev. 9:1-12). The Second Woe is promoted by the sixth trumpet and occurs when two hundred million horsemen are released and kill the third part of humanity (Rev. 9:13-21). As for the seventh trumpet causing the Third Woe, the Seven Spiritual Figures lead to it. In turn, the Third Woe will further result in the seven bowls bringing more pain and disasters to humanity.

The Seven Spiritual Figures and the Seven Bowls

The Seven Spiritual Figures were those creatures that marked the coming of the Third Woe. A Woman with the sun on her back, who was pregnant with a boy, was the first of them (Rev. 12:1-2). Others were a Dragon and beasts, while the Beast out of the Earth was notable because it made people bear its number – 666 (Rev. 13:17-18). Consequently, the Third Woe happened because the Seven Bowls were poured onto the Earth. They brought blood, darkness, and pain, and the forces of good and evil entered the final battle at Armageddon (Rev. 16:1-21). This event was the culmination point of the entire Book.

Consequences

After the battle, New Babylon was destroyed, and all people mourned its disappearance while John saw it because the angel with seven bowls displayed this vision (Rev. 18:1-19). All the people also praised God for beating evil forces (Rev. 19:1-5). Simultaneously, the wedding supper of the Lamb occurs to celebrate the victory (Rev. 19: 7-9). In addition to that, God destroys beaten enemies and casts the Beast, the False Prophet, the wicked, Death, and Hades into the Lake of Fire (Rev. 20:11-15). This description reveals that good forces managed to overcome evil ones, which allowed for establishing peace and harmony in the entire world.

A New Heaven, a New Earth, and the New Jerusalem

New Heaven and New Earth replace the old ones, bringing many benefits. Thus, there is no more death and pain in the world (Rev. 21:4). God also resides in the New Jerusalem with people, which brings more harmony to them (Rev. 21:3). In addition to that, the river of life and the tree of life became available for people, providing them with numerous benefits and depriving them of the curse (Rev. 22:1-3). In conclusion, the Book ends with Christ’s words stating that he will come soon (Rev. 22:20). This statement provides people with hope that evil forces will soon disappear and a better life will come.

Differing Interpretations

There are different approaches to interpreting the Book of Revelation and its contents. Firstly, historicist and preterist interpretations believe that the stipulated events are real. The difference between them is that historicists consider the Book a generalized overview of history. However, preterists think that the events occurred during the Apostolic Age or when the Roman Empire fell in the 5th century. Secondly, futurists stipulate that the Book presents the events that will occur in the future. Finally, the symbolic approach indicates that the Book offers a general overview of the struggle between good and evil sources. Each of these viewpoints is worth considering because it is impossible to state that one of them is the most convincing.

Conclusion

The Book of Revelation can have practical meaning and be used to impact the intended “audience.” The Book depicts the struggle between good and evil sources, demonstrating that the present world is full of pain, suffering, and death. However, individuals should choose the good side and consider Jesus Christ their savior. When the final battle occurs, people should demonstrate that they are against evil forces to enter the New Earth. In addition to that, the Book demonstrates that people should live faithful and righteous lives to overcome evil forces and reckon on spiritual benefits in the future.

Work Cited

New International Version. Biblica, Web.

Rebecca Lester recounts a Roman Catholic monastery in central Mexico in Jesus in Our Wombs to investigate a set of postulants’ life, education, and practices. These are young women preparing to become separate and committed nuns. Lester gives a considerable biography of these youthful women’s struggles to embrace what they perceive to be God’s plan as they fight with uncertainties, anxieties, ambitions, and defeats.

Lester attempts to relate a theory of the ego and the self to a concept of the physical body in Jesus in Our Wombs. The essential argument is that embracing a specific congregation appeared to assist youthful postulants in coping with the pressures of being a woman in modern Mexico (Lester, 2005). It aided them by providing an alternative to two diametrically opposed cultural forms of femaleness: the contemporary, upwardly mobile, technologically smart, independent woman and the conventional, domestic, mentally sound housewife (Lester, 2005). The sisters saw religious development as an activity of rediscovering a real hidden femininity and then leveraging that femininity to repair a world torn apart by oppression and discrimination (Lester, 2005). As a result of their religious education, the postulants learnt to see religious choice as a socioeconomic and cultural responsibility as well as a personal duty. Overall, the arguments within all the sections of the book’s first part are formed clearly and are relevant. It is true since the author, for instance, provided a separate paragraph related to the clarification of the argument and thesis statement.

Eighteen women are followed on their initial, transforming path in a Mexican monastery as they shape their body practices to match with a spirituality free of modernism. The postulants are confident in giving selflessly and actively to less fortunate people. They are not a meditative community, and they try to be living testimonials of Christ’s unfathomable love, with the goal that each would serve as a modest example of how to be a real woman (Lester, 2005). Their grievances range from plutocrats to high divorce and homicide rates to the mundane consuming habits of the majority of people (Lester, 2005). The novitiates were taught to be Christ’s children, spouses, and mothers at the same time. These women were radicalized while learning about wider cultural issues. Feminism and Marxism can be considered in the center of the philosophies Lester discusses. In terms of Buddhism, there are parallels between what Jesus and Buddha stated and between Jesus’ messianic narrative and ancient Buddhist writings. The result is that, while Jesus did not recognize himself as a Buddhist, he thought similarly, and the analysis can be significant to Buddhism.

In fact, concerning the ways the emergent Mexican identity is defined against the United States as the representative of modernity, it is feasible to emphasize that the author specifically highlights Mexico in terms of femininity. Issues about industrialization, political influence, and cultural shift that were accentuated in the Mexican cultural context influenced the personal experience of regendering in the monastery (Lester, 2005). The postulants learnt to see their disputes regarding femininity as a symptom of a greater dissatisfaction with modernity (Lester, 2005). As a result, their interactions with gender included connections with political and social themes (Lester, 2005). In this sense, the postulants’ cloister memories intersected with their religious convictions on the one side and larger secular cultural challenges on the other.

In this case, it is possible to relate religious aspects to the factor of cultural differences and context. Catholic and Protestant followers are common faiths both in the United States of America and Mexico. In fact, these religions are connected to the conception of Jesus and his thoughts. In terms of modernity, cultural aspects can be reexamined using other relevant theories and concepts. Considering the Chapter 13, it can be stated that the author emphasized two main questions that have to be analyzed. Firstly, is it necessary to have a theory of the body in order to have a definition of the self (Lester, 2005)? In addition, what impact can rigorous theorizing of an embodied self have on the existing understandings of consciousness and social dynamics (Lester, 2005)? In general, the book provides a comprehensive overview and discussion related to the substantial transformations and processes connected to the postulants and overall cultural contexts. Discernment before joining the convent is described, as well as austerity, modesty, and devotion. Beyond religious development, the sections on brokenness, belonging, confinement, and regimentation address varying levels of dedication.

To summarize, in Jesus in Our Wombs, Lester seeks to connect a theory of the ego and self to a concept of the physical body. The fundamental idea is that adopting a certain congregation seems to help young postulants cope with the rigors of modern Mexican femininity. In summary, the book thoroughly reviews and discusses the significant transitions and processes involving postulants and their broader cultural surroundings. The author discusses discernment before entering the convent and austerity, modesty, and devotion. The parts on brokenness, belonging, confinement, regimentation, and religious development cover varied levels of commitment.

Reference

Lester, R. J. (2005). Jesus in our wombs: Embodying modernity in a Mexican convent. University of California Press.

Accusations against Jesus

According to Mark 15:3, Jesus was accused of many things instigated by the chief priests. The following are some of the things that Jesus was accused of for which I am going to defend him.

• According to Matthew 26:61. Jesus is charged that he said “I am able to destroy the temple of God and rebuild it in 3 days”
• Matthew 26:65. He is accused of speaking blasphemy because he said he is the son of God.
• Matthew 27:11. Accused of being the King of the Jews
• Mark 14:61b. The chief priests accused him of being Christ the son of the “blessed one”
• Mark14:57. They said they heard Jesus saying “I will destroy this man-made temple and in 3 days will build another not made by man.
• Luke 22:66 and 70. He was accused of being Christ the Son of God
• Luke 23:1-3. Vs found subverting the nation by opposing the payment of taxes to Caesar and claimed to be Christ (Messiah) the King.
• Luke 23:13. Inciting the people to rebellion.
• John 18:30. A criminal.
• John 19:12. Opposing Caesar.

Defense

All these accusations are false as can be seen by the conflicting evidence, in fact, Judas who betrayed him died after hanging himself because of the guilt of betraying innocent blood. Although some of these accusations are true they have been misinterpreted in a way to show that Jesus was a criminal who he was not.

The main accusation is that Jesus claimed to be the Christ (Messiah), the King of the Jews, and the son of God. Indeed, Jesus was the son of God, to prove this if you carefully analyze his genealogy, you will realize that his lineage goes way back not only to Abraham and David but to Adam and God Himself. This information is readily available in Luke 3:23-38 and Matthew 1:2-16. We have witnesses who even heard the voice of God proclaiming that he was his son, this is when he was being baptized by John the Baptist (Luke3:22). Besides, Jesus has been able to perform so many miracles that no one else has ever done. He raised people from the dead like the daughter of Jairus a prominent synagogue ruler (Mark 5:21-43), he also raised from the dead Lazarus the brother to Martha and Mary (John 11:1-44), he raised from the dead the only son of the poor widow of Nain (Luke 7:11-17). He also healed the sick from across the country and if we were to bring all the people he healed into this room, no space would be left. He cast off demons,(Mathew 8:28-33) made the blind see and the mute talk (Mathew 9:27-33). No one can do this unless he has the powers of God; throughout the history of our land, no one else has ever been able to do this.

The other accusation is that he did not pay taxes and was inciting the people against the ruling authority of this land; this was not true because it is on record that Jesus told his disciple not only to pay taxes but to obey the authorities and paid taxes himself. This is recorded in the books of Mark 12:13-17, and Matthew 17:24-27.

Jesus at no time did he ever incite the people against the authorities, however, he was very strong against such social vices as divorce, murder, revenge, adultery, and violence. During his arrest, he never resisted in any way and when one of the soldier’s ears was cut off by one of his disciples he rebuked him and miraculously fixed the soldier’s ear back (Mathew 25:51-54). By the time of his arrest he was at Gethsemane where he was praying, surely such a person cannot be opposed to the authorities.

The other accusations are that he said he could destroy the temple and rebuild it in 3 days. What Jesus said was misinterpreted to mean that he had the intention of destroying the temple we have today here in Jerusalem. Jesus did not mean the physical structure but he meant that he was the temple that would be crucified and would resurrect on the 3^rd day. He respected the temple and was quick to whip those who were trading in it; this is recorded in the book of Luke19:45-48.

Jesus is not a criminal as it has been indicated, rather he was a law-abiding citizen of this country who emphasized the need for forgiveness and love for one another. This has been demonstrated by the way he has carried himself during the whole process of his arrest. He has not insulted anyone, retaliated back when hit but has forgiven all those who have wronged him.

Kindly let Him free!

Works Cited

All scriptures lifted from: The Holy Bible: The New International Version: International Bible Society 1984.

Introduction

Christianity is the sole true faith comprising the foundation of Jesus Christ, the living Savior, sent by God to deliver humankind from the sin committed by the first humans, Adam and Eve. God, the supreme in the holy trinity hierarchy, had good plans to bring the human race to salvation. Due to His good plans, God chose to send His only son, the second on the Trinity, to die because of the world’s sins. Jesus Christ fulfilled all the Old Testament’s Messianic prophesies that foretold His birth, life, mission, and the mysterious death as made glorious and influential in the gospel. Since He rose on the third day to fulfil the scriptures, the Christian faith was considered credible as Jesus Christ remains the cornerstone of all Christian’s faith and those who witnessed His ascension. The disciples of Jesus did not steal his body after death and burial: the most logical and provable reason behind the loss of Jesus’s body is the resurrection that occurred after three days.

The Resurrection of Jesus

The death of Jesus Christ was one of the most mysterious events that have ever happened in the world. The night before, He knew that He would die the following day. That evening, Jesus took his disciples, and they prepared and had a common special meal, biblically referred to as the last supper. After the last supper, He delegated various roles and missions to his disciples. Interestingly, He identified the sole disciple who could betray him, Judas Iscariot, and the one who could deny him, Simon Peter. Then, they went to the Garden of Gethsemane to pray but the Roman soldiers arrested him within the process. The next day, He died after a trial and death sentence through crucifixion after a series of persecution and mockery. The event looked mysterious and resembled a royal occasion as He was escorted by soldiers from the highest authority and crucified between two thieves. Although He had done many miracles throughout his mission, Jesus’s resurrection was the greatest.

The initial twelve disciples walked with Christ wherever He went to spread the word of God, deliver biblical teachings, and provide a way to salvation. They not only acted as Jesus’s disciples but also as His best friends. Moreover, some of the disciples, such as John, James, and Peter, were more than a brother to Jesus. The friendship of Jesus was the best in the world as they lived and walked together as a family. In their entire mission or journey to salvation, the disciples never collided or quarreled with one another. Although many people like the Pharisees, high priests, and Jewish rulers always worked against them, the disciples fought hard to stay together and help all the people in need. Therefore, it would be easy for the theorists to conclude that they stole the body.

However, there was no evidence to testify or approve that the disciples stole the body. There was no specific grave nor tomb to which the theorists can claim to be the real place where Jesus’s body was buried soon after the disciples stole it. Although others might claim that the disciples burned down the body, you all understand that the act was forbidden and considered a greater sin and act of treason. In the whole mission, the 12 disciples had solid respect for their master and leaders as they walked together in their daily missions. Hence, they could not temper with His body since that could be disrespectful to the Savior and was a great sin.

After Jesus’s death by crucifixion, a man named Joseph of Arimathea requested for His body to bury it in his tomb. The tomb was uniquely made, spacious, and fit to lay the body of the Messiah and put it into eternal rest. In addition, the entrance of the tomb was sealed with a very huge and heavy stone which three-dozen people could not lift, roll or move with their hands. Furthermore, the tomb was guided by highly skilled tacticians and soldiers in the Roman army day and night so that no one could walk across or near the place. A former tax collector or fisherman could not fight against and overpower an imperial roman soldier and escape with a corpse unnoticed. Therefore, the eleven disciples had no chance to reach His body by themselves; hence they would need more people and energy to walk past the guides and open the tomb’s impossible entrance.

Furthermore, the disciples believed in their master, knew what He could do, and could not lie to them that He would rise again three days after his death. They trusted him that He would keep the promise as well as testify the prophecies from various prophets in the Old Testament. Their theory would not have any straightforward explanation on Jesus’s missing body but would mean that Jesus was not the true Messiah and His missions, teachings, and prophesies were not true. Therefore, the disciples rarely took any action against the roman rulers, laws, and soldiers to prove to the whole nation and the neighboring lands that Jesus Chris was the true Messiah and the Son of the Most High. However, the act would lead to the disciples being referred to as the liars and preachers of a false gospel.

As anyone can recall, after Jesus Christ was arrested in the Garden of Gethsemane, only one disciple followed Him as he was taken for trial and judgment by King Herod and Pontius Pilate. The man was Simon Peter, who at some point denied Jesus thrice before the cock crow and escaped soon after the crowd started to notice him as one of Christ’s disciples. Even after Mary Magdalene and the other two women informed the disciples about Jesus’s resurrection, only Peter went out to confirm the news. Therefore, no one among the disciple went outdoors for the period between Jesus’s arrest and resurrection.

Conclusion

Only three groups could steal Jesus’s body; the Jewish leaders, Roman soldiers, and His disciples. The roman soldiers only followed orders from their leaders and had no interest in the body. On the other hand, the Jewish leaders could not bother to touch the body to preserve their religion. The disciples also believed in the Messiah and respected His body. Therefore, the most logical reason behind the loss of Jesus’s body, which even the Roman soldiers can testify, is resurrection.

Bibliography

Ganssle, Gregory E. Our deepest desires: How the Christian story fulfils human aspirations. InterVarsity Press, 2017.

McGrew, Lydia. Hidden in plain view: Undersigned coincidence in the gospels and acts. DeWard Publishing. 2017.

Meister, Chad V. and Sweis, Khaldoun A. eds. Christian Apologetics: An Anthology of Primary Sources. Zondervan Academic. 2012. pp. 553.

Newman, Randy. Bringing the gospel home: Witnessing to family members, close friends, and others who know you well. Crossway, 2011.

Nystrom, David P. “The Historical Reliability of the New Testament: Countering the Challenges to Evangelical Christian Beliefs.” Journal of the Evangelical Theological Society 61, no. 2 (2018): 381-384.

Richards, Randolph E., Capes, David B., and Reeves, Rodney. Rediscovering Paul: An introduction to his world, letters, and theology. InterVarsity Press. 2017.

Introduction

Jesus of Nazareth is a central figure in religious and multicultural history. However, it was not until the first half of the eighteenth century that research interest in reconstructing the historical fate of this legendary figure emerged in the humanities (Brown 2017). Researchers began to analyze the historical facts about Jesus of Nazareth. Thus, it is essential to establish the emergence of questions about Jesus of Nazareth and the theological significance of this historical information.

The Historical Jesus of Nazareth and Emerging Questions

The quest for the historical Jesus in academic backgrounds is divided into several phases. Herman Reimarus was the first to produce a portrait of Jesus that differs from the evangelical image of Christ. With Reimarus begins a period called the “First Quest” (Dawes 2019). Albert Schweitzer outlined all the features of the “First Quest” in work “The Quest for the Historical Jesus,” published in 1910 (Dawes 2019). The author described the questions that arose and established the problem for researchers of this period in Schweitzer, indicating that attempts at reconstruction were highly subjective and were a projection of various cultural biases. Next, one can identify a new stage, Schweitzer, who rejected the position of liberal theology and the scholar could not recognize in Jesus the incarnate Theophany (Dawes 2019). Schweitzer questions the gospel tradition, concluding that the real Jesus would remain forever inaccessible to humans.

However, another scholar of this period, William Wrede, should be mentioned. The historian’s conclusions suggested that the four canonical Gospels needed to be viewed as a product of faith. A study of a particular Gospel passage suggested that it reflected the author’s theological view (Dawes 2019). Significantly, in an essay on “The New Testament and Mythology,” written in 1941, Bultmann popularized a theological methodology of demythologization (Dawes 2019). From this perspective, biblical descriptions of supernatural events were a key component of early Christian faith, but today they cannot be understood literally. In 1953 Keseman presented to a group of former students of Bultmann a famous lecture on “The Problem of the Historical Jesus” (Habermas 2020). It initiated a “New Quest” for the historical Jesus. Keseman believed that faith could not remain indifferent: it demands the identity of the earthly Jesus and the glorified Lord (Habermas 2020). Recognizing that gospel sources are not solid biographical facts, the historian offered criteria to separate authentic gospel traditions from unreliable ones.

During the “First Quest” period, authors attempted to portray Jesus not only as a Jew. Bultmann considered the historical Jesus the first-century Jew but did not observe the significance of the Cross in non-Jewish features (Kloppenborg and Verheyden 2020). This line was continued by the renewed “New Quest,” which often downplayed specifically Jewish elements and emphasized those traits of Jesus that were close to Mediterranean cultures. This quest also downplayed the significance of Jesus’ death. The “Third Quest” started in 1980, one manifestation of which was the so-called “Jesus Seminar” (Kloppenborg and Verheyden 2020). They are distinguished from Bultmann by their attempt to learn about Jesus, about what Christ said. They need to consider Jesus in his social and cultural context.

It is also worth noting that unlike “The New Quest”, in the “Third Quest,” the understanding of the Judaism of the second temple has changed fundamentally. Likewise, the “Third Quest” emphasizes Judaism’s substantive pluralism and regional particularities. In this way, questions arise about the authors’ different perceptions of theological texts, ranging from mystification of the life of Jesus and distrust of the text of the Gospel (Kloppenborg and Verheyden 2020). As concepts of the quest for historical truth about Jesus evolve, authors point to the Jewish origin of Christ or focus on the socio-cultural characteristics of Jesus. Consequently, the texts contradict each other, indicating their unreliability.

The Reliability of the Jesus Testimony in the Synoptic Gospels and the Theological Significance of the Issues

Significantly, many documents testify about Jesus, although there are no completely historical sources. Generally, historians have the following problems in the historical reconstruction of life and analysis of sources. The first is the temporal distance, even the Gospel of Mark, the oldest surviving Gospel, was not written until 40 years after the time of Jesus. (Cadoux 2022, 88). Most of the witnesses were dead by then, and the memories of the few remaining eyewitnesses were not accurate. The next issue is linguistic distance; the native language of Jesus and the apostles was Aramaic, while the Gospels were written in Greek (Cadoux 2022). In translating Aramaic to Greek, some distortions could have appeared. Therefore, this caused theological concepts and opinions to change, producing fiction.

The Gospels contain contradictory data; even in the earlier sources, there are inconsistencies. For example, according to John’s Gospel, Jesus was crucified on the eve of the Passover, but based on the synoptic Gospels, Jesus was crucified on the Passover itself. Likewise, the congregation’s needs are the next problem indicating the unreliability of the Gospels (Cadoux 2022). The evangelists did not believe that Jesus’ offerings were of purely archival interest. These propositions were thought of as the source of life, yet it is clear that the audience of the evangelists was significantly different from that of Jesus. Hence the modifications to which the traditions were subjected to actualize them are inevitable (Cadoux 2022). Accordingly, theological concepts are presented according to the needs of the age rather than reflecting the true thoughts of Jesus.

The older the source, the closer in time to the life of Jesus and the more theological significance it deserves. This is why the Gospel of Mark, Matthew, and Luke become prominent (Zeichmann 2017). Much less credibility is given to the Gospels of John and Thomas, which were compiled over a long period and, in their present form, reflect a relatively late revision. In addition, it is not enough to isolate the oldest early Christian texts about Jesus. If the Synoptic Gospels contain parallel accounts of the same events, one should consider whose testimony is earlier and who transcribed information from whom. For instance, the baptism of Jesus is covered in Mark’s, Matthew’s, and Luke’s gospels (Zeichmann 2017). However, Matthew and Luke relied on Mark, which is why Mark’s testimony is the most valuable.

In contrast, the extensions of Matthew and Luke cause some doubt since the additions to the parallel narratives often reflect the ideological interests of the authors rather than resistance to the actual traditions. Thus, these questions call into question the facts and stories in the Gospel (Zeichmann 2017). This is important for theology because it relies on sacred texts as information sources and shapes ideas about Christ. Accordingly, conflicts in the texts or the authors’ differing promotion of Jesus’ teachings lead to questions concerning the validity of the theological tradition.

Conclusion

Thus, it can be argued that the historical facts about Jesus refer to everything people can learn about the life of Jesus of Nazareth by applying modern document research criteria. The results of such a quest will inevitably become minimal because of the absence of reliable and initial facts about Jesus of Nazareth. The authors’ perceptions of the facts, the long time frame, and the various currents of scholarship that have shaped the perceptions of Jesus’ life have influenced the inaccuracy of the theological documents.

References

Brown, Colin. 2017. Quests of the Historical Jesus. London: Bloomsbury Publishing Limited.

Cadoux, Cecil John. 2022. The Historic Mission of Jesus: A Constructive Re-examination of the Eschatological Teaching in the Synoptic Gospels. Cambridge: The Lutterworth Press.

Dawes, Gregory. 2019. The Historical Jesus Quest: A Foundational Anthology. Leiden: BRILL.

Habermas, Gary. 2020. Evidence for the Historical Jesus: Is the Jesus of history the Christ of Faith. Tennessee: Abingdon Press.

Kloppenborg, John, and Joseph Verheyden. 2020. Theological and Theoretical Issues in the Synoptic Problem. London: Bloomsbury Publishing

Zeichmann, Christopher. 2017. “Capernaum: A ‘Hub’ for the Historical Jesus or the Markan Evangelist?” Journal for the Study of the Historical Jesus 15 (1): 147-165.

Introduction

Servant leadership is not a new type of leadership, nor did contemporaries invent it. On the contrary, the first servant leaders showed themselves bright and successful personalities who changed the world even before Jesus Christ came to earth. And, of course, the Messiah himself was the clearest example of the servant leader. However, when intending to apply the characteristic concepts of servant leadership, one must distinguish between servant leadership as presented and understood in the Bible or Biblical Servant Leadership (BSL) and the purely academic and business perceptions of Servant Leadership (SL).

One of the main differences between the two approaches is the naturalistic framework and focus on followers rather than the organization, which is characteristic of SL. At the same time, BSL has two aspects of serving God in the first place and then serving the followers – disciples in the case of Jesus, parishioners in the case of ministers, and Gentiles, in the case of commissioners. This paper aims to analyze, synthesize, and discuss in detail the biblical and secular concepts of Servant Leadership, using the path of Jesus Christ as an outstanding example of this type of leadership.

Events from the Passage in their Historical Context

The Gospel of John contains one passage that is not found in the Gospel of the other apostles. Perhaps John gives a detailed description of the scene since he was the beloved disciple of Christ and, best of all, felt that which lay at the very heart of the message presented in the passage John 13: 3-17. This chapter describes a part of the Last Supper when Jesus already knew that one of the disciples would betray him and realized that his last hour was near. Saddened by this news, Jesus held a farewell supper with his disciples and gave them the last and most important commandment. Jesus commanded his disciples to love one another, carry the truth of his message, and support one another on this difficult path.

Passage John 13: 3-17 describes the famous scene of Jesus washing the feet of his disciple Peter. Peter protested, noting that the Master should not wash his feet, but Jesus replied that this is the only way he shows that Peter is attached to him. Peter was utterly bewildered, and Jesus explained his action to his disciples. He said that he washed his disciple’s feet to set an example of behavior for his disciples, who should henceforth love each other, think about each other’s needs, and literally or metaphorically wash each other’s feet. Jesus also said that he did not have much time left to be among the disciples and that the messengers are disciples, no more important than the message – Jesus, and whoever accepts Jesus accepts his father, and whoever accepts disciples accepts Jesus.

It is noteworthy that the described chapter strongly echoes the first commandment: to love God and then to love your neighbor as yourself. This chapter finds a response in the parable, where Jesus explains that whoever among the disciples will strive to become the first among others, let him be the last, and serve the rest. In general, there are enough passages in the Bible where Jesus Christ reminds his disciples of modesty, faith, and submission to God or the highest truth, which is love. For example, when Jesus Christ tells his disciples to discover the truth that he brings and that will set them free, he probably means the truth about love for God and a neighbor.

Love for one’s neighbor certainly does not carry elements of leadership, but it is an essential component of any leadership style, especially for servant leadership. In a historical context, the act of Jesus Christ during the Last Supper can be understood as a challenge to the cruel traditions of the era when Christ came to earth. Jesus said that the pagans consider those who want to be the first to be the main ones, but by his example, he explained that the essence of the message is more important than the one who carries this message. In other words, the path a leader takes for his followers is more important than the leader’s personality. Therefore, the role model of Christ in the context of the era can be viewed, firstly, as a rejection of selfishness, secondly, as the desire to be a simultaneous leader and servant of God, and thirdly, as any relationship should strive for equality since it should be spiritualized by the unifying principle Universal love or love for God.

Leadership Models and Relevant Leadership Principles in the Passage

Passage John 13: 3-17 introduces mixed models of servant leadership and visionary leadership. When Christ speaks of the message, he acts as a visionary leader who instructs his disciples to spread his message after he leaves the earth. At the same time, Christ commands his disciples to combine visionary leadership with servant leadership and always remember to love their neighbor and be modest in front of God the Father. Jesus directly says that the disciples should follow his example and how he washed Peter’s feet would wash each other’s feet, which the disciples do after this request. Jesus explicitly calls himself a role model and directly inspires and motivates his disciples, which can be attributed to transformational leadership characteristics.

Remarkably, elements of servant leadership presented in the passage imply that disciples will rely on certain leadership principles. First, they should not put themselves above others – friends, enemies, family, and even those who persecute them. Secondly, disciples should, first of all, be mindful of the interests of their neighbors and always focus on meeting each other’s needs, supporting each other, and loving each other. Third, disciples should not forget about the purpose of their leadership, about the essence of their message. In other words, they, like Christ, must by their behavior embody and demonstrate the principles of higher love, which are one of the main aspects of the message.

Then, since the passage also deals with betrayal, the disciples should not betray each other. At the same time, if a betrayal happens, they should not condemn the guilty person but forgive and follow their path, focusing on the purpose and form of the message and realizing the path through serving each other and other people. In academic language, disciples should follow the principles of modesty, honesty, not condemning or judging others, being active and purposeful, being persistent in their path, not betraying themselves and their path, and not obstructing others. They should show active compassion by helping each other and being open to the feelings of others and everything that happens in the world.

Critical Implications for Contemporary Leadership Challenges

Interestingly, Blackaby (2001) in Spiritual Leadership, mentions the necessity for the leaders in secular spheres to “fulfill their God-given destiny to impact their world” (p. 27). The scholar notes the particularly important aspects and challenges of leadership – scheduling, change management, team building, decision making, communication, followership, and influence. Throughout the book, Blackaby (2001) demonstrates that using BSL in the realms of SL is possible and even necessary since the BSL provides an extended foundation for the SL style practical implementation. Notably, the BSL presents the fundamental implications for the contemporary SL challenges. These are implications concerning humility, honesty, neighborliness, perseverance, and active compassion.

Howell (2003), in Servants of the Servant, goes even further and discovers the profiles of eighteen biblical figures whose skills and behavior prove that they can be role models for contemporary leaders. Howell (2003) emphasizes the differences between SL and BSL and advocates the idea that BSL represents a richer field to follow and more quality strategies than secular SL. Interestingly, since Howell (2003) describes leadership in terms of kingdom-centered leaders, he sets the stage for a discourse about the historical value of BSL. He presents ancient rulers who were also political or social leaders, such as Moses and David, or Paul and Jesus, who truly irreversibly changed lives and gave direction to the crowds.

These examples allow us to see again the value of servant leadership, which easily copes with the challenges of the most difficult life problems, as it calls for responding to pain and suffering – own, neighbors’, or of an organization – with a bright willingness to overcome obstacles and spread love. Equally important, Howell (2003) highlights new differences between SL and BSL by pointing out that BSL leaders have a moral character, passionate God-centered motive, and divinely concentrated agenda, which allows them to implement God’s dynamic plan.

Blanchard & Hodges (2008) in Lead like Jesus also creates a bridge between BSL and SL by offering biblical solutions to secular problems. Specifically, scholars advise modern leaders to overcome selfishness in the form of self-absorption, self-promotion, and self-protection by following Jesus’ model. This model implies that a disciple should have an altruistic heart, a purpose-driven head, and an engaging set of hands to form the habits of a servant leading like Jesus. In this book, the authors recommend borrowing the value of love that lives in the heart of a leader from the BSL to SL leadership strategy. Even more interestingly, Blanchard & Hodges (2008) propose a strategy for different types of followers – apprentices, journeymen, and masters.

Nouwen (2002), in In the Name of Jesus, continues the tradition of uniting the secular and biblical foundations of leadership and advises leaders who have chosen the biblical path. The scholar explains how to deal with three temptations of being relevant, spectacular, and powerful, presenting cures of contemplative prayer, confessions, and forgiveness and choosing to be led by God and loving God rather than being God. Wilkes (2011), in Jesus on Leadership presents seven principles for servant leaders: learning to be humble, being Jesus ‘follower, understanding Jesus’ style of greatness, taking risks like Jesus, leading as servants, equipping others for service, and building a team.

Practical Relevance to Leadership Today

The principles of BSL presented above are highly relevant for contemporary leaders. Some scholarly research will be presented to prove it using the examples from John 13: 3-17 and other books discussed. Megheirkouni and Mejheirkouni (2020) emphasize that modern leadership styles need to be prioritized, given the growing trend of such issues as “sexual scandals, unethical behaviors, individualism, crises and a low level of performance or productivity” (p. 97). These challenges are caused by selfishness and various psychological distortions that prevail in society. As Blanchard & Hodges (2008) have shown, ego problems can be successfully addressed by applying the style of secular SL or BSL. Nixon (2021) explored how servant leadership can overcome ethical impairments in intercollegiate and inter-school athletics by introducing behavioral integrity to build trust and interpersonal relationships.

Interestingly, some authors associate other leadership styles, such as personal leadership and teacher leadership, with servant leadership. Bell & Hewitt (2020) found a link between personal leadership, which can be seen as leading by example, and four aspects associated with servant leadership, namely “emotional healing, wisdom, persuasive mapping and organizational stewardship” (p. 11). Crippen & Willows (2020) drew parallels between teacher and servant leadership, naming the similar competencies of listening, empathy, healing, awareness, persuasion, foresight, stewardship, commitment to growth, and community building.

Conclusion

Thus, the biblical and secular concepts of Servant Leadership were analyzed, synthesized, and discussed in detail using the path of Jesus Christ as an outstanding example of this type of leadership. The passage from John 13: 3-17 is a good example of how Jesus led while being a servant to God and his disciples. Jesus brings the disciples such important principles of servant leadership as humility, honesty, perseverance, loyalty to principles, the vision of purpose, and commitment to the principle of divine and human love. These principles, which ultimately shape the character of servant leadership, are sufficient to overcome any leadership challenges that exist in today’s world. Notably, authors who study BSL and SL create bridges between biblical and secular concepts so that leaders can use centuries of experience of biblical servant leaders as guidance in their daily life and leadership practice. The principles of BSL and SL are relevant to today’s leaders in all walks of life, including education, sports, business, banking, and other areas.

References

Bell, C., & Hewitt, L. M. (2021). Personal leadership as an antecedent of servant leadership amongst bank managers in South Africa. SA Journal of Human Resource Management, 19, 11.

Blackaby, H. T. & Richard. (2001). Spiritual leadership: Moving people on to God’s agenda. B & H Publishing Group.

Blanchard, K. & Hodges, P. (2008). Lead like Jesus. W Publishing Group.

Crippen, C., & Willows, J. (2019). Connecting teacher leadership and servant leadership: A synergistic partnership. Journal of Leadership Education, 18(2), 171-178. DOI: 10.12806/V18/I2/T4

Howell, D. N. Jr. (2003). Servants of the servant: A biblical theology of leadership. WIPF & STOCK Publishers.

Megheirkouni, M., & Mejheirkouni, A. (2020). Leadership development trends and challenges in the twenty-first century: rethinking the priorities. Journal of Management Development, 39(1), 97-124.

Nixon, B. W. L. (2021). Servant leadership: Navigating the ethical challenges in athletics. Strategies, 34(4), 34-37.

Nouwen, H. J. M. (2002) In the name of Jesus. Crossroads Publishing.

Wilkes, G. (2011) Jesus on leadership: Developing servant leaders. Tyndale.

What was the most admirable, interesting picture of Jesus in this movie to you? Why? Where is it found in the movie timeline?

The most admirable and interesting picture is the birth of Jesus. The picture begins at the time when angel Gabriel was sent by God himself to predict the birth of Jesus Christ. Nazareth has been depicted as a little town in Galilee through which God is going to raise a king for the nations. It is indeed admirable to see how the young virgin Mary is visited by angel Gabriel. Even though Joseph is engaged to her, the angel promises Mary that she will divinely have a baby.

This part of the movie is interesting, bearing in mind that the birth of Jesus was miraculous and not like any other human birth. Also, the movie pictures demonstrate that the child to be born will be the messiah as well as the divine son of God. These are fascinating insights since they set the stage in readiness for the ministry of Jesus Christ on earth. Were it not for the birth of Christ, the entire gospel, as portrayed in the New Testament would have been non-existent. Worse still, God’s intention to save mankind from his sinful nature would not have come to pass as prophesied in some of the prophetic books such as Isaiah.

This picture is found on the 9^th-12^th minute on the movie timeline.

What was the second most admirable, interesting picture of Jesus in this movie to you? Why? Where is it found in the movie timeline?

The temptation of Jesus by the devil is the second most admirable and interesting picture in the movie. From the picture, Jesus can be seemed to fill with the power of the holy ghost. Before being tempted by Satan, he was directed in the desert. The devil, in this case, does not seem to relent as he tempts Jesus three times. This took place after Jesus had completed a long period of prayer and fasting. For instance, the devil instructs Jesus to make bread out of the stones if He is indeed the son of God. However, Jesus tells Satan that man shall not live on bread alone. There is a need to be fed the bread of life, which is the actual word of God. Jesus also refuses to be given all the earthly kingdoms if he agrees to worship the devil.

This part of the movie is indeed amazing because it is a clear indication of how temptation is part and parcel of the life of a Christian. It demonstrates that followers of Christ ought to be victorious in their lives by defeating every kind of temptation that comes their way. In any case, righteousness and holiness are the only reasons why Jesus Christ was sent to the world.

This part of the movie appears in the 21^st-22^nd minute in the movie timeline.

What was the third most admirable, interesting picture of Jesus in this movie to you? Why? Where is it found in the movie timeline?

The third most admirable and interesting picture of Jesus in the movie is found in his teachings about the beatitudes. Jesus spent most of his time teaching his disciples and followers. In this particular picture, he teaches them about some divine secrets of mercy, love, and happiness. According to these teachings, Jesus underscores that people who undergo difficult circumstances and perhaps consider themselves unfortunate can still obtain happiness in their Christian lives.

For example, those who are pure in heart are indeed rewarded by God because they shall, at one time, dwell with their creator. Through the beatitudes, the element and importance of salvation are brought out clearly since no one shall inherit the kingdom of God without being fully converted. Christians who are deemed to be born again are expected to have mercy towards each other because God will also have mercy towards them.

Throughout the movie picture, the disciples who are with Jesus seem to be very attentive and keenly listening to the teachings even though some of them are baffled by the great teachings.

Another reason why this picture is admirable is that it forms one of the solid backgrounds in the teachings of Jesus throughout the four books of the gospel. This part of the movie appears in the 33^rd-34^th minute in the movie timeline.

What was the fourth most admirable, interesting picture of Jesus in this movie to you? Why? Where is it found in the movie timeline?

The fourth most admirable and interesting picture in the movie is the one that demonstrates how Jesus 5,000 people despite the inadequate amount of food that was available. Out of the two fish and five loaves of bread, Jesus performed a miracle of feeding the multitude. He felt that after teaching them, they could not just be left to go away hungry. It is also interesting to note that twelve baskets of food remained as leftovers.

One fascinating thing about this movie is the fact that Christians are called to serve one another. The example demonstrated by Jesus himself was vivid proof that we ought to care about another. As much as he taught the multitude, there was still a need to care for their physical well-being.

Besides, this part of the movie also demonstrates how we serve a God who is sufficient according to His riches in glory. There is also plenty in the presence of God. This movie picture is also in agreement with the gospel of Jesus Christ in the New Testament. For instance, most of the miracles that Jesus performed were meant to solidify the faith of Christians in God. Whereas God can still perform wonders in our lives without such miracles, he manifested his power through Jesus Christ through signs and wonders.

This part of the movie appears in the 44^th-46^th minute in the movie timeline.

Evaluate the final 5-minute summary of the movie (2:02:13 – 2:07:42). How well does it summarize the main points of Jesus’ identity and purpose-based upon your studies in the class so far? What would you add, subtract, or change to make it better?

The movie summarizes by inviting God’s people to know Jesus Christ, the messiah. In other words, the summary is about the need for mankind to be born again through salvation. The truth of the scripture and the mission of Jesus Christ while on earth have been confirmed through divine salvation. Even after the death of Christ at Calvary, he resurrected. A call for salvation is indeed the ultimate mission why Jesus Christ died and rose from the dead. Hence, this summary explores the content learned in the classroom. To make this movie complete, the Acts of the Apostles after Jesus commanded the Great Commission should have been highlighted. It is through the Acts of the Apostles that the power of the Holy Spirit manifested itself among the servants of God.

Introduction

Power encounters are generally human-mediated confrontations with demonic manifestations. Viewing a power encounter as a confrontation between good and bad energies is more accurate. The purpose of power experience is to show off God’s mighty power. Throughout time, Satan has held many people in servitude. The influence of Satan today has caused local Believers and evangelists to be increasingly inspired by factual and biblical facts. Jesus’ entire public life served as an illustration of how God and the enemy may interact.

The phrase “power encounter” is being used more frequently today in evangelical settings where the importance of the power aspects of evangelism is greatly emphasized. In missiological work, the phrase power encounter is commonly used to describe the spiritual conflict. It is more precise to view a power encounter as a confrontation between facts and supernatural beliefs. Although a power contact merely takes place in the imaginary celestial world, humankind remains the main emphasis.

The fight against particular social systems never ends; thus God has sent ministries across the world to preach, cure, and liberate individuals from the dominion of Satan to lead them to the kingdom of God. The fights include the structures and systems of the political, societal, economic, cultural, and religious spheres which at some point rejects the gospel. For instance, the gospel is opposed by India’s governmental, societal, and religious systems. A crisis moment of contact in the continuous spiritual conflict between two spiritual realms is a power encounter. It is a turning moment in the course of continuing spiritual battle and takes place within the framework of continuing confrontation between the kingdoms of God and Satan. Jesus’ power encounter is shown throughout Mark’s gospel, where he fought and cast out the spirits of darkness.

Statement of the Markan Perspective of Jesus’ Ministry of Power

Jesus’ control over demonic forces is made clear by the writer of Mark’s gospel. Demons were slain by a word spoken with divine authority. When such a time arose, the victim did not need to prepare because it generally happened on cue, and the evil spirits promptly obeyed, which invariably stopped their trouble in the person’s life. Any such event typically increased trust in the lives of observers (Mk. 9: 23). Jesus’ ability to cast out demons was accepted then; thus, the orthodox authorities never challenged it. Jesus confronted the extent of human wickedness head-on because he was aware of it. Driving out evil forces from the lives of individuals who came his way, Jesus revealed his deity. In Mark’s writings, this is unavoidable and the most important component of Jesus’ mission. Mark’s gospel mentions his display of audacity, self-authenticating teachings, supernatural action, and supernatural treatment (Mark 1: 22, 27; Mark 5: 1).

Jesus was sent to enslave and destroy Satan, freeing and releasing his captives in the process (Mark 3: 27). Jesus eschewed touching the sick, raising a man who was disabled, and other techniques He typically employed to achieve healing miracles when executing exorcisms. Jesus only concentrated on addressing the entity with brief, authoritative instructions while coping with a demonic assault because exorcisms differ from healing miracles. The earliest use of the word power is in the driving out of a demon (Mark 1: 23–28). Christ did not disagree with his people, who believed that many physical and mental illnesses were caused by demonic possession. The entire demonic realm was terrified of Jesus’ impending arrival or appearance. In Mark 1: 24, the evil spirit asked why Jesus bothered them in this instance. The individual had likely been observing peace in the synagogue. But as Jesus talked, he shrank back in fear. He yelled, ” art thou come to destroy us,” because he understood that Jesus could influence his life in a certain way (Mark 1:24). Jesus used power and influence when speaking to the demon in this instance, and then it quickly submitted.

The Gerasene Demoniac incident in Mark 5: 1–20 also demonstrates Jesus’ dominion over the forces of Satan. The evil spirit recognized Jesus as the Son of the Highest God, who always reprimanded and drove out evil spirits from afflicted people and recognized him as such. They shook and pleaded with Jesus to move them away from the individual to the pigs. According to Mark 5:13, once Jesus gave them leave, they got into the swine and perished in the sea. Another real-world exorcism is recorded in Mark 9: 14–29, but this time the followers of Jesus failed to match their Master’s feats. Knowing that the disciples should have been able to fill his boots, but they were not able, Jesus scolded them, gathered them, and did the miracle by himself. In Mark as well, Jesus assigned his disciples to perform exorcisms because he understood how important it was (Mark. 16: 17). When we put Jesus’ instructions to his disciples preceding his ascension through a scale of importance, exorcism was prioritized (Mark 16: 1). It is evident that the name of Jesus had mysterious power because the Apostles were capable of performing comparable miracles when it was used. Mark’s gospel variously refers to spirits, demons, and evil in his works. Jesus encountered several of these situations during His mission, and it is abundantly obvious from His life that He did not falter in any of them. Jesus spoke with a devotion to God and to worship Him.

Conclusion

Jesus’ power encounter is shown throughout Mark’s gospel, where he fought and cast out the spirits of darkness. This has been proved since, throughout his mission, Jesus never failed in casting out demons that were placed in people. This theology has improved my understanding of the spirit realm and the existence of supernatural forces, which has equipped me to handle them. Supernatural powers do not come from God but are used by demons and the devil, who pose as wicked spirits. According to the biblical view of demons, God has conquered Satan, and I can defeat demonic forces in my ministry through the influence of the Holy Spirit. Knowing that God’s might is bigger than all destructive forces at work on the earth and that evil forces are larger than human capacities has also been helpful.

This theology has improved my comprehension of the role of spiritual conflict or authority encounters in evangelization. The supernatural entities present the biggest obstacle to evangelical preaching. The battle an evangelist faces with demonic spiritual forces must be understood. My understanding of the need to recognize the divine strongholds in the neighborhood and to pray for liberation has been aided by Mark’s theology. Spiritual power continues to be the driving force behind events in the world humans inhabit. One must first prepare to work under His divine direction in God’s domain of power. Jesus Christ came into the world to undo Satan’s schemes. The church of Christ is tasked with spreading the gospel to others in words through preaching as well as in deed through power encounters, healing, and liberation in light of the accomplished work of Christ on the cross.

Reference

King James Bible. (2008). Oxford University Press. (Original work published 1769).

Author Herman Melville began writing the novella Billy Budd, Sailor in 1890, toward the end of his life. Published posthumously in 1924, Billy Budd, Sailor tells the story of a violent incident on a merchant ship wherein a young sailor’s captain orders him executed for the capital crime of murder.

At the time that Herman Melville began writing the novella, the literary relevance of his work, and popular interest in his novels and short stories, was virtually non-existent.

He had, in fact, published nothing in a decade (Cohen 7). As an old man, Herman Melville grappled with questions of religion and spirituality, and these questions colored the style of his writing, which became increasingly religiously allegorical in his later years.

Melville’s lifelong friend and fellow writer Nathaniel Hawthorne observed that by the end of Melville’s life he “has suffered from too constant literary occupation, pursued without much success, latterly; and his writings, for a long while past, have indicated a morbid state of mind” (Cohen 7).

Hawthorne also spoke of Melville’s constant wrestling with religious questions: “Melville, as he always does, began to reason of Providence and futurity, and everything that lies beyond human ken, and informed me that he had ‘pretty much made up his mind to be annihilated’; but still he does not seem to rest in that anticipation…. He can neither believe, nor be comfortable in his unbelief; and he is too honest and courageous not to try to do one or the other” (Cohen 7).

Melville’s inability to come to a clear position on religious matters shines in Billy Budd, Sailor, a story which presents the disturbing dilemma of the execution of an innocent man, essentially a victim of envy and gossip, who is brought down by the betrayal of one of his own: a fellow sailor. In critic Esther Smith’s words, in Melville’s twilight years, “as the biographical nature of his material gave way to his increasingly painful spiritual struggles, his work grew richer but darker” (Smith 1).

The dark major theme of Billy Budd, Sailor, is that of sacrifice, specifically, the blood of an innocent shed to atone for the sins of the multitude, much like the biblical story of Jesus Christ. Thus Billy Budd, Sailor is best understood in the allegorical sense, as a novella that retells the story of Christ’s betrayal, crucifixion, and resurrection. The main players in Melville’s retelling are Billy as Jesus Christ, Claggart as Satan, and the Grizzled Man as Judas.

Melville makes a number of allusions to Billy’s “function as a sacrificial deliverer,” and often directly compares the novella’s main character to Jesus Christ (Loges 137). The author describes Billy as “young Adam before the Fall,” and as the critic Esther Smith points out, this makes him vulnerable to the likes of Claggart, since Billy “is, of course, living in the world after the Fall” (Smith 1).

Melville alludes to the Christ like effect Billy had on his former ship through the Shipmaster, who laments “you are going to take my best man from me, the jewel of ’em” (Melville 12). The Shipmaster describes the disarray of his ship before Billy’s arrival: “But Billy came; and it was like a Catholic priest striking peace in an Irish shindy.

Not that he preached to them or said or did anything in particular; but a virtue went out of him, sugaring the sour ones . They took to him like hornets to treacle; all but the buffer of the gang…He indeed out of envy, perhaps” (Melville 10). Herein we see the strong hint that Melville employs to foreshadow Billy’s betrayal.

Melville’s heavy use of religious symbols and language furthers the view of Billy as a Christ like figure. Following the decision of the drumhead court when Billy is executed, his “hanging becomes an Ascension…victory over death, and chips of the spar from which he was hanged become as pieces of the Cross to his shipmates…lasting influence for good” (Smith 1). Billy also behaves like Jesus Christ in the face of his own annihilation, understanding it as somehow part of a divine plan, and his own destiny.

Critic Leona Toker asserts that “Billy accepts the necessity of this sacrifice, calmly, and perhaps with a sense of fulfillment at the completion of a quest. His hanging is described in a language that associates him with Christ; and there is a suggestion of the supernatural in the absence of the involuntary muscular spasm that usually follows hangings” (Toker 2).

Finally, critic Hennig Cohen highlights the “spiritual significance” of Billy Budd, Sailor, and labels Billy himself as “an offering in a ritual of restoration” (Cohen 4). Other more subtle allusions to Jesus Christ exist in Billy’s immediate popularity once aboard the Bellipotent, the appeal and esteem that the other men have for him, and his pulchritude.

Melville’s depiction of Claggart suggests a Satanic embodiment of evil. The author describers the Master at Arms’ “complexion, singularly contrasting with the red or deeply bronzed visages of the sailors…tho’ …not exactly displeasing, nevertheless seemed to hint of something defective or abnormal in the constitution and blood” (Melville 46).

Though Claggart’s history remains nebulous in the novella, Melville maintains that “his general aspect and manner were so suggestive of an education and career incongruous with his naval function that when not actively engaged in it he looked a man of high quality, social and moral, who for reasons of his own was keeping incog” (Melville 46). Claggart acts as the main agent of evil in the novella, and the other main engine of Melville’s theme of sacrifice and betrayal, alongside Billy.

Goaded by the “tell-tale reports purveyed to his ear by Squeak, one of his more cunning Corporals , a grizzled little man,” his own envy, and what Melville describes as Claggart’s “mania of an evil nature, not engendered by vicious training or corrupting books or licentious living, but born with him and innate,” Claggart sets out to exact ruin on Billy, similar to the story of Jesus (Melville 76).

Squeak, the corporal, resembles the biblical figure Judas, in that “he…made it his business, faithful understrapper that he was, to foment the ill blood by perverting to his Chief certain innocent frolics of the good natured Foretopman” (Melville 77).

Claggart’s resemblance to Satan finds its way into numerous critical interpretations of Billy Budd, Sailor also. Loges draws a parallel between Claggart and Satan in his suggestion that they both appear as interlopers. “Satan in the Bible is depicted as a fallen angel, and when he enters Eden, it is as an alien presence wrapped in the camouflage of the serpent” (Loges 137).

Claggart’s suspicious past creates distance and distrust between himself and the other sailors, and “Claggart’s role as Satan is further suggested by the fact that as master-of-arms he rules the area below deck” (Loges 137). The action of the novella itself is almost a mirror of the story of Jesus Christ’s death and resurrection, and Loges points out:

Jesus completely destroyed the forces of evil while suffering a death from which he miraculously recovered. Claggart’s destruction is total in that once his body is committed to the deep he is forgotten…Billy, although…executed…experiences a resurrection of his own: He lives on fondly in the memories and songs of his fellow seamen who cherish a piece of the spar from which he was hung as though it were a piece of the cross.

His memory even lives on in…his executioner, Captain Vere, who whispers Billy’s name at the moment of his own death (Loges 137).

Herman Melville’s Billy Budd, Sailor mirrors the story of the betrayal, crucifixion, death and resurrection of Jesus Christ. The Satanic figure in the novella, the Master at Arms Claggart, represents the main force of evil which brings about the sacrifice of Billy, an innocent man, as atonement for the sins of the whole ship, in a similar manner to the sacrifice of Jesus’ innocent blood for the sins of humankind.

Melville’s later writing years contained constant wrestling with religious issues of justice, sacrifice, innocence, and resurrection, and these themes reflect strongly in Billy Budd, Sailor.

Works Cited

Cohen, Hennig. “Herman Melville.” Antebellum Writers in New York and the South. Ed. Joel Myerson. Detroit: Gale Research, 1979. Dictionary of Literary Biography Vol. 3. 1-11. Web.

Loges, Max L. “Melville’s ‘Billy Budd.’ (Herman Melville).” The Explicator 55.3 (1997): 137. Web.

Melville, Herman. Billy Budd. Washington, D.C.: Plain Label Books, 2010. Print.

Toker, Leona. “Billy Budd, Sailor: Overview.” Reference Guide to Short Fiction. Ed. Noelle Watson. Detroit: St. James Press, 1994. Web.

Smith, Esther Marian Greenwell. “Billy Budd: Overview.” Reference Guide to American Literature. Ed. Jim Kamp. 3rd ed. Detroit: St. James Press, 1994. Web.