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Luke 1:31 states: "... bring forth a son, and shalt call his name JESUS." [11] In the New Testament the name Jesus is given both in the Gospel of Luke and the Gospel of Matthew, and Emmanuel only in Matthew. In Luke 1:31 an angel tells Mary to name her child Jesus, and in Matthew 1:21 an angel tells Joseph to name the child Jesus.
Most Christians believe that Jesus was both human and the Son of God. While there has been theological debate over the nature of Jesus, trinitarian Christians generally believe that Jesus is God incarnate, God the Son, and the Holy Spirit, thus "true God and true man," i.e. fully divine and fully human. Jesus, having become fully human in all ...
[24] [25] [26] The name Jesus is given in Luke 1:31 and Matthew 1:21 and in both cases the name is not selected by humans but is received by angelic messages with theological significance, e.g. the statement in Matthew 1:21 "you shall call His name Jesus, for He will save his people from their sins" associates salvific attributes to the name Jesus.
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A number of these "Jesus movements" can be discerned in early Christian writings. [79] According to Mack, within these Jesus-movements developed within 25 years the belief that Jesus was the Messiah, and had risen from death. [18] According to Erhman, the gospels show a development from a "low Christology" towards a "high Christology". [73]
The Jesus Christians quote John the Baptist and Jesus in affirming that John's baptism was with water [214] but that the baptism of Jesus Christ is with the Holy Spirit (Luke 3:16, Acts 1:4-5). [ 215 ] [ 216 ] They understand " The Great Commission " to mean that we "cover" or 'baptise' people with the teachings of Jesus [ 217 ] [ 218 ]
Joseph M. Scriven (1819–1886), Irish poet, moved to Canada and wrote What a Friend We Have in Jesus; William Henry Green (1825–1900), chairman of the Old Testament committee for the American Standard Version (1901) Robert Pearsall Smith (1827–1899) and Hannah Whitall Smith (1832–1911), leaders in the Holiness movement
The word Christian is used three times in the New Testament: Acts 11:26, Acts 26:28, and 1 Peter 4:16. The original usage in all three New Testament verses reflects a derisive element in the term Christian to refer to followers of Christ who did not acknowledge the emperor of Rome. [1]