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The word "authority" (Greek: ἐξουσίᾳ, exousia) is frequently used in relation to Jesus in the New Testament. A similar episode is described in the Gospel of John at John 2:13–18) as part of the Cleansing of the Temple narrative. In John's account, after expelling the merchants and the money changers from the Temple, Jesus is confronted:
Alexander Lucie-Smith, Catholic priest and doctor of moral theology, states that "People who think Jesus didn't exist are seriously confused," but also notes that "the Church needs to reflect on its failure. If 40 per cent believe in the Jesus myth, this is a sign that the Church has failed to communicate with the general public." [418]
Matthew 5:17 is the 17th verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount.One of the most debated verses in the gospel, this verse begins a new section on Jesus and the Torah, [1] where Jesus discusses the Law and the Prophets.
These teachings emphasize that as the Lamb of God, Jesus chose to suffer nailed to the cross at Calvary as a sign of his obedience to the will of God, as an "agent and servant of God". [2] [3] Jesus's choice positions him as a man of obedience, in contrast to Adam's disobedience. [4]
These documents outline the key beliefs held by Christians about Jesus, including his divinity, humanity, and earthly life, and that he is the Christ and the Son of God. [10] Although Christian views of Jesus vary, it is possible to summarize the key beliefs shared among major denominations, as stated in their catechetical or confessional texts ...
The word is in fact used as a title, hence its common reciprocal use Christ Jesus, meaning Jesus the Anointed One or Jesus the Messiah. Followers of Jesus became known as Christians because they believed that Jesus was the Christ, or Messiah, prophesied about in the Old Testament , or Tanakh .
The Tribute Money, by Titian (1516), depicts Jesus being shown the tribute penny. "Render unto Caesar" is the beginning of a phrase attributed to Jesus in the synoptic gospels, which reads in full, "Render unto Caesar the things that are Caesar's, and unto God the things that are God's" (Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ).
As these stylistic pairings are unlike the relationships found among any other ancient Jesus texts, Goldberg proposes the most plausible explanation of these findings is that the Jesus passage in the Antiquities is indeed Josephus's paraphrase of a Christian text very much like, if not identical to, Luke's Emmaus narrative (Luke 24:18–24).