Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5)

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See Sayings of Jesus. Some scholars, such as John Dominic Crossan , assert that Jesus did commission the apostles during his lifetime, as reported in the Gospels.

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Others, [ who? It is not known who coined the term Great Commission , which was popularized by Hudson Taylor. The most familiar version of the Great Commission is depicted in Matthew —20 ,. Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshiped him, but some doubted. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.

According to Matthew 10 , Jesus commanded His disciples to proclaim the arrival of the kingdom of God and to "heal the sick, raise the dead, cleanse lepers, and cast out demons The Great Commission is the commandment to proclaim good news - the kingdom has come and it has come with demonstration of power.

Later, Paul prophesied that one of the signs of the last days would be that mention of the power of God would be silenced. He warned Timothy to not associate with those who have a form of godliness but do not speak of the power 2 Timothy To the Corinthians, he said he did not come with eloquence or wisdom but with "demonstration of the power of the Spirit so that faith would rest not on human wisdom but on the power of God.

In Luke, Jesus tells the disciples to preach repentance and forgiveness , and promises that they will have divine power. In John, Jesus says the disciples will have the Holy Spirit and the authority to forgive sins and to withhold forgiveness. All these passages are composed as words of Christ spoken after his resurrection. The call to go into the world in Matthew 28 is prefaced a mere four chapters earlier when Jesus states that the Gospel message will be heard by representatives of all nations, at which time the end will come.

At some point towards the end of his career, Jesus moved to Jerusalem , Judea, reaching the climax of his public life. Here he engaged in different disputes with his many adversaries. At the same time, some religious authorities were seeking to entrap him into self-incrimination by raising controversial topics, mostly of a theological nature.

The gospels offer different reasons as to why the Sanhedrin the Jewish court was interested in executing Jesus, but only John A Roman intervention to restore order, thus breaking the fine balance between Jewish and Roman power, did not interest the Sanhedrin. An arresting party finally took Jesus to the Sanhedrin, where he was judged, found guilty of blasphemy, and condemned to death. However, the execution order had to be issued by a Roman authority; the Jewish court did not have such power at that time.

Because Jesus never denied the charges, he should have been convicted and not executed, as the Roman law required in case of confession for such a penalty. On a hill outside Jerusalem, Jesus was finally crucified and killed, which was not a Jewish form of punishment but a common Roman practice. The earliest reference for the existence of Jesus outside Christian tradition is found in Antiquities of the Jews , written around 93 CE by Josephus c. At that time lived Jesus, a holy man, if man he may be called, for he performed wonderful works, and taught men, and joyfully received the truth.

And he was followed by many Jews and many Greeks. He was the Messiah. Antiquities , Scholarship almost unanimously rejects this passage, which seems to be either an addition or an alteration of the original text. The reason for this is the doubts triggered by the high praise given to Jesus by a Jewish author who is mostly concerned throughout his work in pleasing both Romans and Jews who were in conflict with the early Christians at that time. It may be the case that this passage is genuine in part, where it refers to Jesus' teaching, but was later edited to promote the Messianic message.

Either way, as it stands, the passage raises suspicion. This document is dated around CE, and it is the earliest surviving mention of the Christian community in Pagan literature. The name was derived from Chrestus, who, in the reign of Tiberius, suffered under Pontius Pilate, Procurator of Judea. By that event the sect of which he was the founder received a blow which for a time checked the growth of a dangerous superstition; but it revived soon after, and spread with recruited vigour not only in Judea [ Tacitus goes on, talking about the bloody punishment ordered by Nero and suffered by the Christians.

This paragraph is part of the description of the incidents linked to the Great Fire of the city of Rome which took place on July 18th in 64 CE. The Roman historian Suetonius c. This account was written about the same time as Tacitus wrote his. Since the Jews constantly made disturbances at the instigation of Chrestus , he [Claudius] expelled them from Rome. Suetonius, Claudius This is consistent with what we read in the Acts of the Apostles There are no surviving historical accounts of Jesus contemporary to his life.

Except for Suetonius and Josephus, the rest of the sources do not actually refer to Jesus, but rather to the Christian community. This suggests that the Christian community was already established in Rome some years before 50 CE; otherwise, it would not have merited the attention of these writers and certainly would not have been worthy of an imperial decree.

Most Christian branches believe that Jesus is the son of God and God himself. The Resurrection of Jesus is considered the very foundation of the Christian faith, and it is also considered vital for the salvation of humankind, that through Jesus' sacrifice there is the promise of eternal life. The virgin condition of Mary during her entire life is also held by many Christian traditions.

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The miracle stories surrounding Jesus are also important in Christianity. These are supernatural events believed to be the result of the divine condition of Jesus. Luke 7. In the gospel of John, the miracle stories have a symbolic significance, such as Jesus raising Lazarus Jesus is also present in the Islamic tradition. He is a prophet and precursor of Muhammad, but he is not considered to be God or the son of God. Muslims share the idea of a virgin birth and the performance of miracles. His mission in the Quran is described as a guide to the children of Israel.

The Quran says that people were made to believe that Jesus was crucified and killed, but this actually never happened. Quran surah 4. Instead of dying on the cross, the Quran says, God raised Jesus into the heavens: "But Allah toook him up to himself. Allah was ever Mighty, Wise" Quran surah 4. Late in the 18th century CE, the suggestion that Jesus did not even exist started to gain popularity in some academic circles.

Several arguments were brought forth in order to support this claim, which included:. The idea that some accounts of the life of Jesus were exaggerations had been circulating for a long time, but Jesus as a pure myth, a person who never actually existed, was a completely new concept at that time.

This debate continued during the 19th century CE, and many works aiming to show that Jesus was a mythological figure were published. Further, it was at this time that the theory concerning the apostle Paul later Saint Paul as the creator of the Jesus myth gained currency among scholars, a theory still prevalent today and popularized by the novel The Last Temptation of Christ by Nikos Kazantzakis first published in English in CE and the later film of the book.

Analysing the early non-Christian sources, it seems clear that, by 50 CE, the Christian community was already significant enough to attract the attention of many Roman historians. If Jesus were actually a myth, this would imply that the legend of Christ was invented in one generation. If the same standards of authenticity applied to Jesus Christ were also applied to figures like Confucius, Hammurabi , Pythagoras , or Socrates, all these men would likewise be consigned to the status of legend.

They've got between ten and twenty thousand words and ancient biography doesn't waste time on great background details about where the person went to school or all the psychological upbringing that we now look for in our kind of post-Freudian age. They tend to go straight to the person's arrival on the public scene, often 20 or 30 years into their lives, and then look at the two or three big key things that they did or the big two or three key ideas.

They'll also spend quite a lot of time concentrating on the actual death because the ancients believe that you couldn't sum up a person's life until you saw how they died. In their death, very often, they would die as they lived and then they would conclude with the events after the death - very often on dreams or visions about the person and what happened to their ideas afterwards.

The four gospels are four angles on one person and in the four gospels there are four angles on the one Jesus. It was a wonderful insight of the early Fathers, guided by the spirit of God, who recognised that these four pictures all reflect upon the same person. It's like walking into a portrait gallery and seeing four portraits, say, of Winston Churchill: the statesman or the war leader or the Prime Minister or the painter or the family man. Of course we actually have to do all sorts of historical critical analysis and try to get back to what this tells us about the historical Jesus.

Great Commission

It also shows us the way in which the early church tried to make that one Jesus relevant and to apply him to the needs of their own people of that day, whether they were Jews as in Matthew's case or Gentiles as in Luke's case and so on. And so those four portraits give us a challenge and a stimulus today to actually try to work out how we can actually tell that story of the one Jesus in different ways that are relevant for the needs of people today.

Christology is literally 'words about the Christ. Christology can involve the humanity of Jesus, but there is often a special focus on the fact that he is more than merely a mortal person, he is divine in some way and in some sense the different gospel writers come at this somewhat differently. The synoptics - Matthew, Mark and Luke - have more a similar point of view than what you find in the Gospel of John which stands apart and alone.

But none the less, they are all interested in this matter, they are certainly interested in what we would call Christology.

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Right from the very outset of this gospel he is presenting a particular theological interpretation of Jesus as the Messiah, as the divine son of God and he is going to pursue that agenda throughout his gospel and reveal those truths about him. In Mark, at the the climax of the first part of the ministry and Peter stands up and says, 'you are the Christ, the son of God'. There's certainly a Christological agenda in all these books, even in the earliest gospel. There really isn't a non-Christological Jesus to be found under any of the rocks in the gospel; so thoroughly are our gospel writers concerned about that issue, that the portraits in Matthew, Mark, Luke and John are all Christological through and through.

It's difficult to know how much of what's written in the Gospels is an insight into how Jesus saw himself and how much is comment of other people as to how they saw Jesus. In John's gospel for example, there are many 'I am' sayings: 'I am the light of the world', 'I am the good shepherd', 'I am the bread', 'I am the vine'. These phrases, if they came from the lips of Jesus, don't tell us a great deal about his spiritual biography, but tell us more about his purpose and they kind of hang with you and you have to think them through.

What does it mean that Jesus is the shepherd, what does it mean that Jesus is the light, what does it mean that Jesus is the bread of life? And you have to kind of puzzle over them. I don't think Jesus was interested in giving a great deal of information about himself. I mean, Jesus said that whoever saw him, saw the Father. But I don't think he was very interested in padding that out; his mission was more to redeem people, to love people into goodness, to save people from the distress and errors of their ways and he doesn't make a big issue about himself.

There's that whole thing in the gospels of Matthew and Mark about how he's very wary of people nailing him as the Messiah. He does that sometimes because I think he wants to approach everybody on an equal basis, if he comes with his entourage and a lot of hype about himself, he'll not be able to relate to folk, they'll stand in awe of him rather than relate to him. I think Jesus thought of himself very much as a healer - he saw healing as a key to his work and presumably this arose because he just found out he was able to do it.

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A lot of Jews in this period would have prayed for people for healing and Jesus must have done this and found that actually he was rather good at it and he had a real reputation for healing and that might have led him to Old Testament scriptures like Isaiah 35, that talks about healing in end days - maybe he thought that that was a sign that the end of days was on its way. Did Jesus think of himself as a teacher? Probably he did. Nobody spends that much time standing up and teaching crowds of people such words that have stuck with us for centuries.

Even people like Gandhi were inspired by it so it's not just Christians that are inspired by that. But I think if we limit Jesus to purely teaching and healing than we don't get the full measure of him. I think he would also have seen himself as a prophet. There are real signs that he sees himself in continuity with Old Testament prophets and just as Old Testament prophets were persecuted and suffered, Jesus thought that was likely to be his end too.

He saw himself as following a line of prophets that had suffered for what they believed and sometimes even suffered from the hands of their own people as well as from others. The big question about Jesus is: did Jesus think of himself as Messiah, did he believe he was the distinctive person that had a really pivotal role to play in God's plan?

Scholars are divided about this. I personally think that Jesus did think of himself as a Messiah, he did think that God had specifically anointed him to do his work and that he had a special task for him to do. He also was convinced that he had to suffer as part of God's plan and this caused controversy with his disciples. It seems that Jesus wanted to push the idea that he was going to suffer and his disciples were really worried about this idea, probably expecting Jesus either to be some sort of priestly Messiah or some sort of warrior Messiah but certainly not a Messiah that would end up on a cross.

They saw this as hugely problematic and a lot of Christians said for years afterwards that this was still a stumbling block to many people, a scandal - the idea that the Jewish Messiah could be crucified. This just didn't make sense to a lot of people. In order to see this content you need to have both Javascript enabled and Flash installed.

Visit BBC Webwise for full instructions. Edward Stourton presents a journey in the footsteps of Jesus. Four programmes, showing four completely different understandings of Jesus, explore the man, his image and his message. This first episode looks at the essentials of what can really be said about Jesus with any degree of historical certainty and places him in the context of the wandering charismatics and faith healers who were about at the time. It also explores how his Jewish roots were gradually airbrushed out of theology, culminating in Nazi theologians who produced a Bible excised of all references to Judaism and who portrayed Jesus as an Aryan.

It's only really modern scholarship, if you want to call it that, that's begun to say "Well hold on a minute. He was not a Christian, He was not born a Christian, he didn't live a Christian - He didn't even know what the term 'Christian' meant. Jesus was a Jew. With the crucifixion we move from the historical Jesus to the Christ of faith. But how aware was Jesus of his destiny? And at what point does Jesus the Messiah break away from his Jewish roots? All the lines converge back on the fact that there must've been an empty tomb They knew all about ghosts and visions and so on - that, that wasn't anything out of the ordinary.

People had that sort of experience. This was different - this was bodily, but it was a transformed body. It wasn't a resuscitation - they believed Jesus had gone through death and out the other side, into a new physical body, which was now equally physical - only if anything more so rather than less so.

He wasn't a ghost, He was alive, and the only way I can make sense of that as a historian is by saying that it actually happened. When the Roman Emperor Constantine had a vision of Jesus just before his victorious battle for Rome it was arguably one of the most important moments in the history of the West. It was the start of the process whereby Christianity would go from a persecuted minority to the official religion of the largest Empire the world had seen. But how did that change Jesus and His message?

We wanna say "Come on guys - live in the real world. Things have moved on. Take all your ideals and translate them into the new world" - and that's what the Christians struggled to do. Christ, a historical Christ that you have referred to as a Jewish peasant, was not in the forefront of their minds. They were thinking of Christ as Saviour and Christ who died for our sins. This is what Christ was to them at that time.

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And in fact their concentration was in all of the phases of His Passion. This final journey in the footsteps of Jesus reaches what could be one of the oldest Christian communities in the world; in Kerala on the southwest coast of India, where in around 52AD the Apostle Thomas is said to have landed with the news of the Gospel. But it's also the place where the Jesus who is so much a part of European culture meets new worlds and new cultures and where the belief that he has a message for all humanity is really tested.

In our western, traditional understanding of Jesus, the person of Jesus is very much objectified. He's the Lord, the Saviour, the great, divine Tao whom we worship in liturgy for instance, whom we listen to as the great saviour and teacher Reflecting on the mystery of Christ in India Jesus Christ the sub-divine subject of our being more than an object of worship. This becomes very clear when we compare the traditional, western, Christian understanding of Jesus Christ which emphasises then 'I - Tao' relationship and the Indian vedandic approach where an 'I -I' relationship.

In oth Apart from being an inspirational leader and teacher, the Gospels describe many miraculous feats performed by Jesus. They can sound unbelievable today, but what would they have meant to first-century Jews? The miracle of the raising of the widow's son takes place in the village of Nain in Galilee.

Jesus arrives in Nain on the occasion of a funeral when he is approached by a widow whose only son has died. When Jesus brings the man back to life the crowd are astonished, but what delights them more than this triumph over death is the meaning of the miracle. The miracle reminds them of the great Jewish prophet Elijah who, eight centuries earlier, had also raised the only son of a widow in a town in Galilee. Elijah was famous as a miracle worker and as a prophet who rebuked those Jews who under the influence of pagan idolatry had strayed from devotion to God.

Elijah never died - he was transported to heaven in a chariot of fire. The parallels between Jesus and Elijah were hugely significant. At the time the Jews were longing for an end to Roman oppression and the return of the kingdom of God - a new age in which peace, freedom, righteousness, faithfulness and the rule of God would prevail. The first stage in that road to salvation was the arrival of a prophet who - like Elijah - would rail against sin. Maybe Jesus was that prophet - maybe even a reincarnation of Elijah? Clearly though, the Gospel writers believed Jesus was more than a prophet.

In Matthew and Mark , just after the transfiguration,. The disciples asked him, "Why then do the teachers of the law say that Elijah must come first? But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands. The resonances between Jesus and Elijah would have been striking to first century Jews and to Christians familiar with the Old Testament. But as Christianity spread into the Roman Empire, the miracle of the raising of the widow's son acquired other meanings.

The most important is that it prefigured Jesus' own resurrection. In fact the miracle in Nain is one of three times when Jesus raises the dead.

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But there was a key difference between these miracles and the resurrection of Jesus. The widow's son, Jairus' daughter and Lazarus were resuscitated or revived: they would eventually die again.

Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5) Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5)
Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5) Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5)
Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5) Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5)
Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5) Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5)
Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5) Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5)
Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5) Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5)
Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5) Ministry and Evangelism - Book Two (The Word of God Encyclopedia 5)
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