THE PASSION OF JESUS CHRIST (LESEDI FAITH)

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In Mark Jesus describes himself as "a ransom for many". This word "ransom" was debated by later writers. The Greek writer Origen suggested Jesus's death was a ransom paid to the Devil. Gregory the Great used the idea of a baited hook to explain how the Devil was tricked into giving up his hold over sinful humanity:. The bait tempts in order that the hook may wound. Our Lord therefore, when coming for the redemption of humanity, made a kind of hook of himself for the death of the devil.

Its central theme is the idea of the Atonement as a Divine conflict and victory; Christ - Christus Victor - fights against and triumphs over the evil powers of the world, the 'tyrants' under which mankind is in bondage and suffering, and in Him God reconciles the world to Himself. Anselm of Canterbury writing in the eleventh century rejected the idea that God deceived the Devil through the cross of Christ. Instead he presented an alternative view which is often called the satisfaction theory of the atonement. In this theory Jesus pays the penalty for each individual's sin in order to right the relationship between God and humanity, a relationship damaged by sin.

Satisfaction was an idea used in the early church to describe the public actions - pilgrimage, charity - that a christian would undertake to show that he was grateful for forgiveness. Only Jesus can make satisfaction because he is without sin. He is sinless because in the Incarnation God became man. Moral influence theories or exemplary theories comprise a fourth category used to explain the atonement. They emphasise God's love expressed through the life and death of Jesus.

Christ accepted a difficult and undeserved death. This demonstration of love in turn moves us to repent and re-unites us with God. Peter Abelard is associated with this theory. He wrote:. The Son of God took our nature, and in it took upon himself to teach us by both word and example even to the point of death, thus binding us to himself through love.

Abelard's theory and the call to the individual to respond to Christ's death with love continues to have popular appeal today. Our redemption through the suffering of Christ is that deeper love within us which not only frees us from slavery to sin, but also secures for us the true liberty of the children of God, in order that we might do all things out of love rather than out of fear - love for him that has shown us such grace that no greater can be found.

Did Jesus take the punishment for humanity's sins when he died on the cross? That idea is called penal substitution and is summed up by Reverend Rod Thomas, from the evangelical group Reform, as "When God punished he showed his justice by punishing sin but he showed his love by taking that punishment himself". Jeffrey John, Dean of St Albans, disagrees with the theory of penal substitution and said so in a radio talk given over Lent In order to see this content you need to have both Javascript enabled and Flash installed.

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Sponsored ZO 50th Selfie Competition. Get in touch. Thanx for your referral. We have no doubt your friends will love our newsletter as much as you! Don't forget to verify your email. Please select gender Male Female. Subscribe to notifications. Some relics, such as purported remnants of the Crown of Thorns , receive only a modest number of pilgrims, while the Shroud of Turin which is associated with an approved Catholic devotion to the Holy Face of Jesus , has received millions, [] including popes John Paul II and Benedict XVI.

From Wikipedia, the free encyclopedia. This article is about Jesus of Nazareth. For other uses, see Jesus disambiguation. For other uses, see Christ disambiguation. For other uses, see Jesus of Nazareth disambiguation. Central figure of Christianity. Judea , Roman Empire [5]. Jerusalem , Judea , Roman Empire. Mary Joseph [d]. Jesus in Christianity. Jesus in Islam. Jesus in history. Perspectives on Jesus. Jesus in culture. Life in art Depiction Jesuism.

Early life. In rest of the NT. Road to Damascus John's vision. Main article: Life of Jesus in the New Testament. Main articles: Genealogy of Jesus and Nativity of Jesus. Main article: Christ Child. Main articles: Baptism of Jesus and Temptation of Christ. Main article: Ministry of Jesus. Main articles: Confession of Peter and Transfiguration of Jesus.

Main article: Last Supper. Main articles: Crucifixion of Jesus and Burial of Jesus. See also: Sayings of Jesus on the cross and Crucifixion eclipse. See also: Overview of resurrection appearances in the Gospels and Paul table. Main article: Early Christianity. See also: Biblical criticism. Main article: Sources for the historicity of Jesus. See also: Josephus on Jesus and Tacitus on Christ. A edition of the works of Josephus, a 1st-century Roman-Jewish historian who referred to Jesus []. Main article: Chronology of Jesus. See also: Anno Domini. Main article: Historicity of Jesus.

See also: Brothers of Jesus. Main article: Historical Jesus. Further information: Language of Jesus and Race and appearance of Jesus. Main article: Christ myth theory. Main article: Religious perspectives on Jesus. Main articles: Jesus in Christianity , Christ title , and Christology. Main article: Judaism's view of Jesus.

See also: Jesus in the Talmud. Main article: Jesus in Islam. See also: Criticism of Jesus. Main article: Depiction of Jesus.

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Main article: Relics associated with Jesus. Watts state that the crucifixion of Jesus is as certain as any historical fact can be. Eddy and Gregory A. Boyd say that non-Christian confirmation of the crucifixion of Jesus is now "firmly established". Muslims believe that she conceived her son miraculously by the command of God. Joseph was from these perspectives the acting adoptive father. Burridge states: "There are those who argue that Jesus is a figment of the Church's imagination, that there never was a Jesus at all.

I have to say that I do not know any respectable critical scholar who says that any more". Price does not believe that Jesus existed, but agrees that this perspective runs against the views of the majority of scholars. Dunn calls the theories of Jesus' non-existence "a thoroughly dead thesis". Van Voorst states that biblical scholars and classical historians regard theories of non-existence of Jesus as effectively refuted.

These units were later moved and arranged by authors and editors.

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Some material has been revised and some created by early Christians. His followers came to believe he was the promised Messiah and later split away from Judaism to found Christianity. Acts , but for the most part he displays little interest in the details of Jesus' earthly life and ministry. The fact that Jesus existed, that he was crucified under Pontius Pilate for whatever reason and that he had a band of followers who continued to support his cause, seems to be part of the bedrock of historical tradition. If nothing else, the non-Christian evidence can provide us with certainty on that score.

Meier states that Jesus' birth year is c. Or if he did, he had virtually nothing to do with the founding of Christianity.

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Age of Reason, , pp. Christology was a major focus of these debates, and was addressed at every one of the first seven ecumenical councils. Some early beliefs viewed Jesus as ontologically subordinate to the Father Subordinationism , and others considered him an aspect of the Father rather than a separate person Sabellianism , both were condemned as heresies by the Catholic Church.

Footnote on Contr. Not least, the nature of the image and how it was fixed on the cloth remain deeply puzzling". A Marginal Jew: The roots of the problem and the person. Yale University Press. Handbook of Biblical Chronology, rev. Hendrickson Publishers. The birth of the Messiah: a commentary on the infancy narratives in Matthew and Luke. Tyndale Bulletin. Philadelphia: First Fortress. Jesus Now and Then.

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Eerdmans Publishing. In Beilby, James K. The Historical Jesus: Five Views. Sacrifice and Redemption. Cambridge University Press.

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