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Christ, Logos and Son of God
Incarnation, Nativity and Second Adam
Ministry
Teachings, parables and miracles
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Parables
Miracles of Jesus
Crucifixion and atonement
Resurrection, Ascension, and Second Coming
Nontrinitarian perspectives
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Jesus in Christianity
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From Wikipedia, the free encyclopedia
The Church of the Holy Sepulchre is a holy site in Jerusalem believed by most Christians to
encompass the tomb of Jesus and the site of his crucifixion and resurrection.
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In Christianity, Jesus is the Son of God as chronicled in the Bible's New Testament, and in most
Christian denominations he is held to be God the Son, a prosopon (Person) of the Trinity of God.
Christians believe him to be the messiah (giving him the title Christ), who was prophesied in the
Bible's Old Testament. Through Jesus's crucifixion and resurrection, Christians believe that God offers
humans salvation and eternal life,[1] with Jesus's death atoning for all sin.
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] According to the
New Testament, after God raised him from the dead,[5] Jesus ascended to heaven to sit at the right
hand of God the Father,[6] with his followers awaiting his return to Earth and God's subsequent Last
Judgment.[7]
According to the gospel accounts, Jesus was born of a virgin, and he taught other Jews how to follow
God (sometimes using parables), performed miracles and gathered disciples. Christians generally
believe that this narrative is historically true.
While there has been theological debate over the nature of Jesus, Trinitarian Christians believe that
Jesus is the Logos, God incarnate (God in human form), God the Son, and "true God and true man"—
fully divine and fully human. Jesus, having become fully human in all respects, suffered the pains and
temptations of a mortal man, yet he did not sin.
Core teachings
Although Christian views of Jesus vary, it is possible to summarise the key elements of the beliefs
shared by major Christian denominations by analysing their catechetical or confessional texts.[8][9]
[10] Christian views of Jesus are derived from various biblical sources, particularly from the canonical
gospels and New Testament letters such as the Paul epistles. Christians predominantly hold that
these works are historically true.[11]
Those Christian groups or denominations which are committed to what are considered biblically
orthodox Christianity nearly all agree that Jesus:[12]
was born of a virgin;
is a human being who is also fully God;
has never sinned during his existence;
was crucified, died, and was buried in a tomb;
rose from the dead on the third day;
ascended back to God the Father 40 days after his resurrection;
will return to Earth.[13]
Some groups considered to be Christian hold beliefs that are considered to be heterodox. For
example, believers in monophysitism reject the idea that Christ has two natures, one human and one
divine.[14]
The five major milestones in the gospel narrative of the life of Jesus are his baptism, transfiguration,
Crucifixion, Resurrection and Ascension.[15][16][17] These are usually bracketed by two other
episodes: his nativity at the beginning and the sending of the Paraclete (Holy Spirit) at the end.[15]
[17] The gospel accounts of the teachings of Jesus are often presented in terms of specific categories
involving his "works and words", e.g., his ministry, parables and miracles.[18][19]
Christians not only attach theological significance to the works of Jesus, but also to his name.
Devotions to the name of Jesus go back to the earliest days of Christianity.[20][21] These exist today
both in Eastern and Western Christianity.[21]
Christians predominantly profess that through Jesus' life, death, and Resurrection, he restored
humanity's communion with God with the blood of the New Covenant. His death on a cross is
understood as a redemptive sacrifice: the source of humanity's salvation and the atonement for
sin[22] which had entered human history through the sin of Adam.[23]
Christ, Logos and Son of God
First page of Mark, by Sargis Pitsak (14th century): "The beginning of the gospel of Jesus Christ, the
Son of God".
But who do you say that I am? Only Simon Peter answered him: You are the Christ, the Son of the
living God — Matthew 16:15-16[24]
Jesus is mediator, but […] the title means more than someone between God and man. He is not just a
third party between God and humanity. [...] As true God he brings God to mankind. As true man he
brings mankind to God.[25]
Most Christians generally consider Jesus to be the Christ, the long-awaited Messiah, as well as the
one and only Son of God. The opening words in the Gospel of Mark (1:1), "The beginning of the
gospel of Jesus Christ, the Son of God", provide Jesus with the two distinct attributions as Christ and
as the Son of God. His divinity is again re-affirmed in Mark 1:11.[26] Matthew 1:1 which begins by
calling Jesus the Christ and in verse 16 explains it again with the affirmation: "Jesus, who is called
Christ".
In the Pauline epistles, the word Christ is so closely associated with Jesus that apparently for the
early Christians there was no need to claim that Jesus was Christ, for that was considered widely
accepted among them. Hence Paul could use the term Christos with no confusion about who it
referred to, and as in 1 Corinthians 4:15 and Romans 12:5 he could use expressions such as "in
Christ" to refer to the followers of Jesus.[27]
In the New Testament, the title "Son of God" is applied to Jesus on many occasions, from the
Annunciation up to the Crucifixion.[28] The declaration that Jesus is the Son of God is made by many
individuals in the New Testament, and on two occasions by God the Father as a voice from Heaven,
and is asserted by Jesus himself.[28][29][30][31]
In Christology, the concept that Christ is the Logos (i.e., "The Word") has been important in
establishing the doctrine of the divinity of Christ and his position as God the Son in the
Trinity[citation needed] as set forth in the Chalcedonian Creed. This derives from the opening of the
Gospel of John, commonly translated into English as: "In the beginning was the Word, and the Word
was with God, and the Word was God."[32] λόγος in the original Koine Greek is translated as Word
and in theological discourse, this is often left in its English transliterated form, Logos. The easiest way
to understand this is the teaching that Jesus (The Word of God) came from the bosom of God the
Father and became a living being who then translated into a foetus in the womb of (Virgin Mary)
through a supernatural means, as professed by believers in Christ.
The pre-existence of Christ refers to the existence of Christ before his incarnation as Jesus. One of
the relevant New Testament passages is John 1:1-18 where, in the Trinitarian view, Christ is identified
with a pre-existent divine hypostasis called the Logos or Word. This doctrine is reiterated in John 17:5
when Jesus refers to the glory which he had with the Father "before the world was" during the
Farewell Discourse.[33] John 17:24 also refers to the Father loving Jesus "before the foundation of
the world".[33] Nontrinitarian views about the pre-existence of Chr
