How Christians, Jews, and Muslims Understood Jesus

How Christians, Jews, and Muslims

Understood Jesus

by R.E. Slater

I've always wondered why Jews could not accept Jesus. What I hadn't considered was what Christians were teaching about Jesus in the early centuries after Jesus. This same misdirect was what kept the prophet Mohammad centuries later from becoming a Christian as well. 

The rubbing point for Jews and Muslims?

That Christians claimed either God was on earth (and not in heaven?? or, a second God??) or that there were three Gods - Father, Son and Spirit.

To strict monotheists an Incarnational Christ or Trinitarian doctrine wouldn't be worked out for years... I believe the Chalcedonian Creed on 451 AD. Till then, and even after then, these complex Christian beliefs kept worshippers of the one God (Yhwh/Allah) from understanding Jesus.

The article below, which is lengthy (apologies to those who prefer reading their info in 180 character Tweets or less), shows how-and-why Jesus is misunderstood in His Incarnation. 

As you read through think from the perspective of the Jewish or Muslim faith who wished to remain faithful to their God and that the denial of two or more gods according to their Scripture and doctrine was the right and proper thing to do in the Jewish and Islamic faith.

For Further information: Incarnation (Christianity) and Christology

by R.E. Slater

February 21, 2022

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Who Was Jesus?

by John Cobb

article link

posted by Tripp Fuller

November 28, 2011

Tripp Fuller:

My favorite living theologian, John Cobb, is excited to be a part of the 2012 Emergent Village Theological Conversation Jan 31-Feb 2. Below you will see him answer the question ‘Who Was Jesus?’ sermonically. Here he is discussing Colossians 1:19 “For God was pleased to have all his fullness dwell in him.” For more Cobb check out his podcast visits (One & Two), his FAQ page, and his sweet new book. Of course you can come chill with him in SoCal this winter!!! NOW…for the one & only John Cobb! #FANIAC

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John Cobb:

To be a Christian is to hold Jesus in highest esteem. Even more important, it is to live as Jesus’ follower and as one who believes that in following Jesus one is also serving God. According to the synoptic gospels, people in his day, marveling at his words and deeds, called him “Lord.” The great question then was whether he was the expected one, the Messiah, or, in Greek, the Christ.

For his disciples, the resurrection appearances of Jesus settled these questions. Jesus was definitely Lord, and definitely Messiah or Christ. Although much that was expected of the Messiah had not happened, the title Christ almost became part of Jesus’ name or a virtual synonym. Jesus’ was God’s beloved son, chosen by God for the salvation of all who followed him.

Paul developed these ideas. As was expected of the Messiah, Jesus was a descendant of David, and through his resurrection he came to be, or to be recognized as, the Son of God. Jesus fulfilled God’s mission by opening the doors of salvation to all, including the Gentiles. Jews had been seeking salvation by obedience to the law, but this did not work. By his faithfulness to God even to death Jesus provided another way. Jews and Gentiles alike could participate in that faithfulness. This meant that they would suffer and die with Jesus. God accepts that participation as righteousness. Those who thus participated are reconciled with God and will also participate in Jesus’ resurrection.

This is truly an exalted picture of who Jesus was and is and of Jesus’ work for God and on our behalf. There is a heavenly dimension in that the resurrected Jesus is no longer an earthly figure but a heavenly one. But Jesus remains unquestionably a human being. “Messiah,’ “Son of God,” “Lord,” and “Savior” are all human titles. The resurrected Jesus is the first fruit of the transformation in which we are all to participate.

There is no suggestion that Jesus belongs in another realm as a divine being alongside God the Father. The thinking of Paul remains in the fully monotheistic tradition of Judaism.

Now in Colossians we are confronted with a very different picture. A generation has passed, and the Rubicon has been crossed. The faithful are now predominantly Gentile. Paul is the great leader, virtually the founder, of the Gentile church, and believers are eager to claim his authority for what they say. But their ways of thinking are no longer Jewish. The sharp distinction between the one Creator and the many creatures has faded. Jesus is the primary focus of their thought. He, not the emperor who claims their worship, functions as their God.

They still affirm the God whom Jesus addressed as Father. But the emphasis is now on the intimate, indeed insoluble, relation between Jesus and God. All things on heaven and earth have been created through Jesus and for Jesus. “In him all things hold together.”

To Jews of that time and to us today, it is impossible to think that a person inhabiting a human body could function in these cosmic ways. Probably that was never quite the intention. “Jesus” had come to name not only the human figure about whom we read in the synoptic gospels but also a divine being who temporarily inhabited a human body and in that role died on a cross for our sake. But there is less clarity in this Colossians passage about this distinction than in the prologue of John where it is clear that the everlasting Word of God became a human being in Jesus. There is no preexisting divine Jesus.

Even John is not as clear as it might be about the distinction between the human being Jesus and the Word that became flesh in him. The creeds likewise blur this distinction to the great detriment of Christian faith. Jews could see God’s Power, God’s Spirit, or God’s Wisdom manifest in a human being. Paul affirmed this of Jesus. If we believe, as I strongly do, that something of God is present in all God’s creatures, there is certainly no problem in emphasizing the rich and full way, certainly distinctive and possibly unique, in which God was present in Jesus. But we need to retain the distinction between the divine that was incarnate in Jesus and the human being who was partly constituted by that incarnation. In Paul the distinction is generally clear. In Colossians it is badly blurred.

The great danger of this blurring is that Jesus’ humanity be lost. Jesus became for many Christians a God walking around in human form. Fortunately, there were many Christians who resisted this loss. Antioch was a great center of the ancient church and of its teaching. There they clung to such formulations as that of the divine indwelling a human being. This is far more intelligible, far more faithful to Paul, and far healthier for the church. And throughout the whole controversy in the ancient church about the nature of Jesus it prevented the obliteration of Jesus’ humanity.

But those who in fact worshipped Jesus insisted that Jesus was not only the human being indwelt by God but also God. And over the centuries this confused and confusing idea has played havoc with Christian teaching. Jesus’ humanity has too often been swallowed up in Jesus’ deity.

If this had not happened, Jews would not have been so profoundly alienated from Christianity. There would have remained the dispute as to whether salvation comes through obedience to law or participation in the faithfulness of Jesus, but this could have continued as a debate that might prove fruitful for both parties. Christians had no business asking Jews to compromise their monotheism. Mohammed, who had the highest appreciation for Jesus as the greatest of God’s prophets before the revelation of the Qu’ran, might well have become a Christian. At least the mutual enmity of Christians and Muslims would have been greatly eased. Perhaps both Jews and Muslims might have learned from Christians to understand more fully God’s sacramental or incarnational presence in the world.

But all of this is what might have been. What has in fact been is that neither Jews nor Muslims could appreciate a Christianity that compromised God’s unity, even if it claimed that its teaching of three divine persons did not do so. What has in fact been is that many have been alienated by a teaching that places believing very doubtful ideas about Jesus over following him in humble service even when that entails sharing in his suffering.

For several centuries now Christians, especially Protestants, have been engaged in rescuing the human Jesus from his de-humanization by the church. Unfortunately, like many needed reactions, it has often gone too far. Humanizing Jesus has often meant reinventing him in the image of contemporary ideals, on the one hand, or in a negative light, on the other. Almost always it has separated him from “the Father” whose presence his followers saw in him.

Jesus is not alone in being subjected to this treatment. It seems to be important for us to bring the most admirable people down to our size. I believe that there are human beings who are truly remarkable in diverse ways and that humanizing them should expand our image of humanity rather than reduce them to fit a small one. I believe that we can and should say things about the fully human Jesus that we say of no one else. Being unique does not make one less human.

For that reason, despite my heavy critique of the confusion of deity and humanity that I find in this passage in Colossians, I also find much to appreciate. I have taken as my text verse 19: “in him the fullness of God was pleased to dwell.” In my view the more fully God dwells within us the more fully we are human. Precisely because God dwelt so fully in Jesus, Jesus shows us what humanity in its fullness can be.

Our recognition of God’s presence in Jesus is also our assurance that God is like Jesus. Far from condemning us for our sins and failures, God loves and forgives. In the language especially emphasized in this passage we are reconciled to God. If we participate in Jesus’ faithfulness, there is nothing left for us to do.

We can come to God with the assurance that we are already fully known and accepted as we are and therefore can open ourselves in responsiveness to God’s inward call. In Jesus we learn that while we are secure in our relation to God, following our calling is not a path of safety in human terms. There is no assurance that our ventures in service of the weak and the poor will succeed, but there is assurance that God affirms them and uses them beyond our knowledge. God used even Jesus’ death for our salvation.

The author of Colossians expressed his devotion to Jesus in language some of which proved harmful in later centuries and in different contexts. We can learn from that to be careful that our formulations of our devotion not put others down. But we need equally to know that it is not the strength of our devotion that is dangerous to others, but only its mis-description and misunderstanding. We need to find in our time and for ourselves the way to express no less devotion, ourselves now, than the author of Colossians expressed in his time and place.

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Religious perspectives on Jesus

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The religious perspectives on Jesus vary among world religions.^[1] Jesus' teachings and the retelling of his life story have significantly influenced the course of human history, and have directly or indirectly affected the lives of billions of people, even non-Christians.^[1][2][3] He is considered by many to be one of the most influential persons to have ever lived, finding a significant place in numerous cultural contexts.^[4]

Christianity teaches that Jesus is the Messiah (Christ) foretold in the Old Testament and the Son of God. Christians believe that through his death and resurrection, humans can be reconciled to God and thereby are offered salvation and the promise of eternal life.^[5] These teachings emphasize that as the willing Lamb of God, Jesus chose to suffer in Calvary as a sign of his full obedience to the will of his Father, as an "agent and servant of God".^[6][7] Christians view Jesus as a role model, whose God-focused life believers are encouraged to imitate.

In Islam, Jesus (commonly transliterated as Isa) is one of God's highest-ranked and most-beloved prophets. Islam considers Jesus to be neither the incarnation nor the Son of God. Islamic texts emphasize a strict notion of monotheism (tawhid) and forbid the association of partners with God, which would be idolatry (shirk).

In the Druze faith, Jesus is considered one of God's important prophets and the Messiah.^[8][9]

The Baháʼí Faith considers Jesus to be one of many manifestations of God, who are a series of personages who reflect the attributes of the divine into the human world. Baháʼís reject the idea that divinity was contained with a single human body.

Apart from his own disciples and followers, the Jews of Jesus' day generally rejected him as the Messiah, as do the great majority of Jews today. Mainstream Jewish scholars argue that Jesus neither fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. Sikhism views Jesus as a high-ranked Holy man or saint.

Other world religions such as Buddhism have no particular view on Jesus, and have but a minor intersection with Christianity. For non-religious perspectives on Jesus, see historical Jesus.

Christianity

Main article: Jesus in Christianity

See also: Ministry of Jesus, Parables of Jesus, Miracles of Jesus, and Names and titles of Jesus in the New Testament

Christian views of Jesus are based on the teachings and beliefs as outlined in the Canonical gospels, New Testament letters, the Christian creeds, as well as specific denominational teachings. 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.^[11] Generally speaking, adhering to the Christian faith requires a belief that Jesus is the Son of God and the Messiah or Christ. Jesus refers to himself as the Son of God in the New Testament.^[12]

Christians consider Jesus to be the Messiah (Christ) and believe that through his death and resurrection, humans can be reconciled to God and thereby are offered salvation and the promise of eternal life.^[5] These teachings emphasize that as the willing Lamb of God, Jesus chose to suffer in Calvary as a sign of his full obedience to the will of his Father, as an "agent and servant of God".^[6][7] The choice Jesus made thus counter-positions him as a new man of morality and obedience, in contrast to Adam's disobedience.^[13]

The five major milestones in the gospel narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension.^[14][15][16] These are usually bracketed by two other episodes: his Nativity at the beginning and the sending of the Paraclete at the end.^[14][16] 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.^[17][18] The words of Jesus include several sermons, in addition to parables that appear throughout the narrative of the Synoptic Gospels (the gospel of John includes no parables).

Christians not only attach theological significance to the works of Jesus, but also to his name. Devotions to the Holy Name of Jesus go back to the earliest days of Christianity.^[19][20] These devotions and feasts exist both in Eastern and Western Christianity.^[20]

Incarnation

Further information: Incarnation (Christianity) and Christology

Most Christians believe that Jesus was both human and the Son of God. While there have been theological debate over the nature of Jesus, Trinitarian Christians generally believe that Jesus is God incarnate, God the Son, and "true God and true man" (or both 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. As fully God, he defeated death and rose to life again. According to the Bible, God raised him from the dead.^[21] He ascended to heaven, to the "right hand of God,"^[22] and he will return again for the Last Judgment and the establishment of the Kingdom of God.^[23]

Islam

Main article: Jesus in Islam

See also: Jesus in Ahmadiyya Islam

In Islam, Jesus (Isa) is considered to be a messenger of God (Allah) and the Messiah (al-Masih) who was sent to guide the Descendants of Israel (Bani Isra'il) with a new scripture, the Gospel (Injil).^[24][25]

The Quran mentions Jesus by name 25 times—more often than Muhammad^[26]—and emphasises that Jesus was a mortal human who, like all other prophets, had been divinely chosen to spread God's message.^[27] Unlike Christian writings, the Quran does not describe Jesus as the son of God, but as one of four major human messengers (out of many prophets) sent by God throughout history to guide mankind.^[28] Jesus is said to have lived a life of piety and generosity, and abstained from eating flesh of swine.

Muslims also believe that Jesus received a Gospel from God, called the Injil. However, Muslims hold that Jesus' original message was lost or altered and that the Christian New Testament does not accurately represent God's original message to mankind.^[29]

Despite some major differences, the Quran and New Testament overlap in other aspects of Jesus' life; both Muslims and Christians believe that Jesus was miraculously born without a human biological father by the will of God, and that his mother, Mary (Maryam in Arabic), is among the most saintly, pious, chaste and virtuous women ever.^[30] The Quran also specifies that Jesus was able to perform miracles—though only by the will of God—including being able to raise the dead, restore sight to the blind and cure lepers.^[31] One miracle attributed to Jesus in the Quran, but not in the New Testament, is his being able to speak at only a few days old, to defend his mother from accusations of adultery.^[32] It also says that Jesus was a 'word' from God, since he was predicted to come in the Old Testament.

Most Muslims believe that he was neither killed nor crucified, but that God made it appear so to his enemies. With the noteworthy exception of Ahmadi Muslims who believe that Jesus was indeed put on the cross, survived the crucifixion and was not lifted bodily to the heaven, majority of Muslims believe that Jesus ascended bodily to heaven and is alive. Majority of the Muslim population does not consider Ahmadi Muslims to be Muslims and consider them as Infidels due to their unorthodox perspectives. Some Muslim scholars maintain that Jesus was indeed put up on the cross, but did not die on it; rather, he revived and then ascended bodily to heaven. Others say that it was actually Judas Iscariot who was mistakenly crucified by the Romans. Regardless, Muslims believe that Jesus is alive in heaven and will return to the world in the flesh to defeat the Antichrist, once the world has become filled with sin, deception and injustice, and then live out the rest of his natural life.^[24]

Islam rejects the Trinitarian Christian view that Jesus was God incarnate or the son of God, that he was ever crucified or resurrected or that he ever atoned for the sins of mankind. The Quran says that Jesus himself, when asked by God if he said that people shall regard him and Mary as gods, will deny this.^{[Quran 5:116]}

Judaism

Main article: Judaism's view of Jesus

Judaism rejects the idea of Jesus being God, or a person of a Trinity, or a mediator to God. Judaism also holds that Jesus is not the Messiah, arguing that he had not fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. According to Jewish tradition, there were no more prophets after Malachi, who lived centuries before Jesus and delivered his prophesies about 420 BC/BCE.^[33]

According to Conservative Judaism, Jews who believe Jesus is the Messiah have "crossed the line out of the Jewish community".^[34] Reform Judaism, the modern progressive movement, states "For us in the Jewish community anyone who claims that Jesus is their savior is no longer a Jew and is an apostate".^[35]

Jesus in Jewish writings

See also: Jesus in the Talmud

The Babylonian Talmud include stories of Yeshu יֵשׁוּ; the vast majority of contemporary historians disregard these as sources on the historical Jesus.^[36] Contemporary Talmud scholars view these as comments on the relationship between Judaism and Christians or other sectarians, rather than comments on the historical Jesus.^[37][38]

The Mishneh Torah, an authoritative work of Jewish law, states in Hilkhot Melakhim 11:10–12 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God".

Even Jesus the Nazarene who imagined that he would be Messiah and was killed by the court, was already prophesied by Daniel. So that it was said, "And the members of the outlaws of your nation would be carried to make a (prophetic) vision stand. And they stumbled."^{[Dan. 11:14]} Because, is there a greater stumbling-block than this one? So that all of the prophets spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world — there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (Muhammad) the Ishmaelite who stood after him — there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder."^{[Zeph. 3:9]} Look how all the world already becomes full of the things of the Messiah, and the things of the Torah, and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.^[39]

Baháʼí Faith

The Baháʼí Faith consider Jesus to be a manifestation of God, who are a series of personages who reflect the attributes of the divine into the human world for the progress and advancement of human morals and civilization.^[40] In Baháʼí belief, the Manifestations have always been sent by God, and always will, as part of the single progressive religion from God bringing more teachings through time to help humanity progress.^[41] The Manifestations of God are taught to be "one and the same", and in their relationship to one another have both the station of unity and the station of distinction.^[40] In this way each Manifestation of God manifested the Word of God and taught the same religion, with modifications for the particular audience's needs and culture. Bahá'u'lláh wrote that since each Manifestation of God has the same divine attributes, they can be seen as the spiritual "return" of all the previous Manifestations of God.^[40] In this way, Baháʼís believe that Bahá'u'lláh is, in both respects, the return of Jesus.

Druze Faith

The Druze maqam of Al-masih (Jesus) in As-Suwayda Governorate.

In the Druze faith, Jesus is considered one of God's important prophets and the Messiah,^[42][43] being among the seven prophets who appeared in different periods of history.^[44][45] The Druze venerate Jesus "the son of Joseph and Mary" and his four disciples, who wrote the Gospels.^[46]

According to the Druze manuscripts Jesus is the Greatest Imam and the incarnation of Ultimate Reason (Akl) on earth and the first cosmic principle (Hadd),^[46] and regards Jesus and Hamza ibn Ali as the incarnations of one of the five great celestial powers, who form part of their system.^[47] Druze believe that Hamza ibn Ali was a reincarnation of Jesus,^[48] and that Hamza ibn Ali is the true Messiah, who directed the deeds of the messiah Jesus "the son of Joseph and Mary", but when Jesus "the son of Joseph and Mary" strayed from the path of the true Messiah, Hamza filled the hearts of the Jews with hatred for him - and for that reason, they crucified him, according to the Druze manuscripts.^[46][49] Despite this, Hamza ibn Ali took him down from the cross and allowed him to return to his family, in order to prepare men for the preaching of his religion.^[46]

In an epistle ascribed to one of the founders of Druzism, Baha al-Din al-Muqtana,^[50] probably written sometime between AD 1027 and AD 1042, accused the Jews of crucifying Jesus.^[51]

Other

Traditionally, Buddhists as a group take no particular view on Jesus, and Buddhism and Christianity have but a minor intersection. However, some scholars have noted similarities between the life and teachings of Gautama Buddha and Jesus. These similarities might be attributed to Buddhist missionaries sent as early as Emperor Ashoka around 250 BCE in many of the Greek Seleucid kingdoms that existed then and then later became the same regions that Christianity began.^[52]

Jesus was seen as the saviour and bringer of gnosis by various Gnostic sects, such as the extinct Manichaeism.

The Vietnamese syncretic religion Cao Dai locates Jesus in the celestial Council of Great Spirits that directs the universe.^[53]

In the Ahmadiyya Islamic view, Jesus survived the crucifixion and later travelled to India, where he lived as a prophet (and died) under the name of Yuz Asaf.

In Scientology, the teachings of Jesus are included among belief systems comprising those "earlier forms".^[54] Jesus is classified as below the level of Operating Thetan, but as a "shade above" the Scientology state of "Clear".^[54]

According to The Urantia Book, Jesus was one of numerous sons of God named Michael of Nebadon, who took on earthly incarnation.^[55]

In Raëlism, Jesus and several other religious figures are considered prophets sent by an extraterrestrial race called the Elohim.^[56][57]

The Religious Science movement considers Jesus to be a teacher of “Science of Mind”.^[56][58]

The Lacandon people of Central America acknowledge Äkyantho', the god of foreigners. He has a son named Hesuklistos (Jesus Christ) who is supposed to be the god of the foreigners. They recognize that Hesuklistos is a god but do not feel he is worthy of worship as he is a minor god.^[59]

Among the Malbars of the French island Réunion, a syncretism of Catholicism and Hinduism can develop. Krishna Janmashtami, the birth day of Krishna is considered to be the date of birth of Jesus Christ. ^[60]

Some Hindu religious and political leaders viewed Jesus as a spiritual teacher (Āchārya).^[61] Hindus often worship many gods and goddesses and some are eager to include Jesus in their list of deities, though for most he is irrelevant to the faith.^[62]

See also

• Christianity and world religions
• Jesus in Scientology
• Life of Jesus in the New Testament
• Master Jesus

References

1. ^ Jump up to:^a b The Blackwell Companion to Jesus edited by Delbert Burkett 2010 ISBN 1-4051-9362-X page 1 [1]
2. ^ The Cambridge companion to Jesus edited by Markus N. A. Bockmuehl 2001 ISBN 0-521-79678-4 pages 156-157
3. ^ The historical Christ and the Jesus of faith by C. Stephen Evans 1996, Oxford University Press ISBN 0-19-826397-X page v
4. ^ Bauckham, Richard (2011). Jesus: A Very Short Introduction. United States: Oxford University Press. pp. 1–2. ISBN 978-0199575275.
5. ^ Jump up to:^a b Oxford Companion to the Bible p.649
6. ^ Jump up to:^a b The Christology of Anselm of Canterbury by Dániel Deme 2004 ISBN 0-7546-3779-4 pages 199-200
7. ^ Jump up to:^a b The Christology of the New Testament by Oscar Cullmann 1959 ISBN 0-664-24351-7 page 79
8. ^ Hitti, Philip K. (1928). The Origins of the Druze People and Religion: With Extracts from Their Sacred Writings. Library of Alexandria. p. 37. ISBN 9781465546623.
9. ^ Dana, Nissim (2008). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. Michigan University press. p. 17. ISBN 9781903900369.
10. ^ Schreiner, Thomas R. (2008). New Testament Theology: Magnifying God in Christ. Baker Academic. pp. 23–37. ISBN 978-0-8010-2680-5.
11. ^ Jackson, Gregory L. (1993). Catholic, Lutheran, Protestant: a doctrinal comparison. Christian News. pp. 11–17. ISBN 978-0-615-16635-3.
12. ^ One teacher: Jesus' teaching role in Matthew's gospel by John Yueh-Han Yieh 2004 ISBN 3-11-018151-7 pages 240-241
13. ^ Systematic Theology, Volume 2 by Wolfhart Pannenberg 2004 0567084663 ISBN pages 297-303
14. ^ Jump up to:^a b Essays in New Testament interpretation by Charles Francis Digby Moule 1982 ISBN 0-521-23783-1 page 63
15. ^ The Melody of Faith: Theology in an Orthodox Key by Vigen Guroian 2010 ISBN 0-8028-6496-1 page 28
16. ^ Jump up to:^a b Scripture in tradition by John Breck 2001 ISBN 0-88141-226-0 page 12
17. ^ The Bible Knowledge Commentary by John F. Walvoord, Roy B. Zuck 1983 ISBN 0-88207-812-7 page 100
18. ^ The words and works of Jesus Christ by J. Dwight Pentecost 2000 ISBN 978-0-310-30940-6 page 212
19. ^ Outlines of dogmatic theology, Volume 2 by Sylvester Hunter 2010 ISBN 1-146-98633-5 page 443
20. ^ Jump up to:^a b Jesus: the complete guide by Leslie Houlden 2006 ISBN 0-8264-8011-X page 426
21. ^ Acts 2:24, Romans 10:9, 1Cor 15:15, Acts 2:31-32, 3:15, 3:26, 4:10, 5:30, 10:40-41, 13:30, 13:34, 13:37, 17:30-31, 1Cor 6:14, 2Cor 4:14, Gal 1:1, Eph 1:20, Col 2:12, 1Thess 1:10, Heb 13:20, 1Pet 1:3, 1:21
22. ^ Mark 16:19, Luke 22:69, Acts 2:33, 5:31, 7:55-56, Romans 8:34, Eph 1:20, Col 3:1, Hebrews 1:3, 1:13, 10:12, 12:2, 1Peter 3:22
23. ^ cf. John 14:1-3, Acts 1:10-11, Luke 21:27, Revelation 1:7
24. ^ Jump up to:^a b Glassé, Cyril (2008). Concise Encyclopedia of Islam. Rowman & Littlefield. pp. 270–271. ISBN 978-0-7425-6296-7.
25. ^ Esposito, John L. (2003). The Oxford Dictionary of Islam. Oxford University Press. p. 158. ISBN 978-0-19-975726-8.
26. ^ Aboul-Enein, Youssef H. (2010). Militant Islamist Ideology: Understanding the Global Threat. Naval Institute Press. p. 20. ISBN 978-1-61251-015-6.
27. ^ Fasching, Darrell J.; deChant, Dell (2001). Comparative Religious Ethics: A Narrative Approach. John Wiley & Sons. pp. 241, 274–275. ISBN 978-0-631-20125-0.
28. ^ Annemarie Schimmel (1975). Mystical Dimensions of Islam. Chapel Hill:University of North Carolina Press. p. 202.
29. ^ Paget, James C. (2001). "Quests for the historical Jesus". In Bockmuehl, Markus N. A. (ed.). Cambridge companion to Jesus. Cambridge University Press. p. 183. ISBN 978-0-521-79678-1.
30. ^ Esposito, John. What Everyone Needs to Know About Islam. New York: University Press, 2002. P31.
31. ^ Morgan, Diane (2010). Essential Islam: A Comprehensive Guide to Belief and Practice. ABC-CLIO. pp. 45–46. ISBN 978-0-313-36025-1.
32. ^ Quran 19:27–33
33. ^ Simmons, Shraga, "Why Jews Do not Believe in Jesus", Retrieved April 15, 2007; "Why Jews Do not Believe in Jesus", Ohr Samayach — Ask the Rabbi, Retrieved April 15, 2007; "Why do not Jews believe that Jesus was the Messiah?", AskMoses.com, Retrieved April 15, 2007
34. ^ Waxman, Jonathan (2006). "Messianic Jews Are Not Jews". United Synagogue of Conservative Judaism. Archived from the original on January 9, 2008. Retrieved January 15, 2008. Judaism has held that the Mashiach will come and usher in a new era; not that he will proclaim his arrival, die and wait centuries to finish his task. To continue to assert that Jesus was the Mashiach goes against the belief that the Mashiach will transform the world when he does come, not merely hint at a future transformation at some undefined time to come... Judaism rejects the claim that a new covenant was created with Jesus and asserts instead that the chain of Tradition reaching back to Moshe continues to make valid claims on our lives, and serve as more than mere window dressing.
35. ^ Contemporary American Reform Responsa, #68, "Question 18.3.4: Reform's Position On...What is unacceptable practice?", faqs.org. Retrieved April 15, 2007.
36. ^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition)
37. ^ Daniel Boyarin, Dying for God: Martyrdom and the Making of Christianity and Judaism Stanford: Stanford University Press, 1999
38. ^ Jeffrey Rubenstein Rabbinic Stories (The Classics of Western Spirituality) New York: The Paulist Press, 2002
39. ^ Hilchot Malachim (laws concerning kings) (Hebrew)", MechonMamre.org, Retrieved April 15, 2007
40. ^ Jump up to:^a b c Cole, Juan (1982). "The Concept of Manifestation in the Baháʼí Writings". Études Baháʼí Studies. monograph 9: 1–38 – via Bahá'í Library Online.
41. ^ Smith, Peter (2000). "Progressive revelation". A concise encyclopedia of the Bahá'í Faith. Oxford: Oneworld Publications. pp. 276–277. ISBN 1-85168-184-1.
42. ^ Hitti, Philip K. (1928). The Origins of the Druze People and Religion: With Extracts from Their Sacred Writings. Library of Alexandria. p. 37. ISBN 9781465546623.
43. ^ Dana, Nissim (2008). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. Michigan University press. p. 17. ISBN 9781903900369.
44. ^ Hitti, Philip K. (1928). The Origins of the Druze People and Religion: With Extracts from Their Sacred Writings. Library of Alexandria. p. 37. ISBN 9781465546623.
45. ^ Dana, Nissim (2008). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. Michigan University press. p. 17. ISBN 9781903900369.
46. ^ Jump up to:^a b c d Dana, Nissim (2008). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. Michigan University press. p. 47. ISBN 978-1-903900-36-9.
47. ^ Crone, Patricia (2013). The Princeton Encyclopedia of Islamic Political Thought. Princeton University Press. p. 139. ISBN 9780691134840.
48. ^ S. Sorenson, David (2008). The Princeton Encyclopedia of Islamic Political Thought. Routledge. p. 239. ISBN 9780429975042. They further believe that Hamza ibn Ali was a reincarnation of many prophets, including Christ, Plato, Aristotle.
49. ^ Massignon, Louis (2019). The Passion of Al-Hallaj, Mystic and Martyr of Islam, Volume 1: The Life of Al-Hallaj. Princeton University Press. p. 594. ISBN 9780691610832.
50. ^ Nettler, Ronald (2014). Muslim-Jewish Encounters. Routledge. p. 140. ISBN 9781134408542. ...One example of Druze anti—Jewish bias is contained in an epistle ascribed to one of the founders of Druzism, Baha al-Din
51. ^ L. Rogan, Eugene (2011). The War for Palestine: Rewriting the History of 1948. Cambridge University Press. p. 73. ISBN 9780521794763.
52. ^ Old World Encounters. Cross-cultural contacts and exchanges in pre-modern times" by Jerry H.Bentley (Oxford University Press, 1993) ISBN 0-19-507639-7
53. ^ Blagov, Serguei A. (2001). "5: Caodaist Hierarchy and Ritials [sic]". Caodaism: Vietnamese Traditionalism and Its Leap Into Modernity. Nova Publishers. p. 53. ISBN 978-1-59033-150-7. Retrieved 3 March 2021.
54. ^ Jump up to:^a b Rhodes, Ron (2001). The Challenge of the Cults and New Religions: The Essential Guide to Their History, Their Doctrine, and Our Response. Zondervan. pp. 155, 164. ISBN 0-310-23217-1.
55. ^ House, Wayne (2000). Charts of Cults, Sects and Religious Movements. Zondervan. p. 262. ISBN 9780310385516.
56. ^ Jump up to:^a b Hutson, Steven (2006). What They Never Taught You in Sunday School: A Fresh Look at Following Jesus. City Boy Enterprises. p. 57. ISBN 978-1-59886-300-0.
57. ^ Beyer, Catherine. "Raelian Movement". About.com. Retrieved June 13, 2013.
58. ^ Ankerberg, John; Weldon, John. "What Does Religious Science Teach About Jesus?" (PDF). Ankerberg Theological Research Institute. Retrieved June 13, 2013.
59. ^ McGee, Jon (2002) "Watching Lacandon Maya Lives," Boston: Allyn and Bacon.
60. ^ Suryanarayan, V. (2018-10-12). "Tamils In Re-Union: Losing Cultural Identity – Analysis". Eurasia Review. Retrieved 2021-03-04.
61. ^ "A Hindu's Jesus | Reform Magazine".
62. ^ "Who is Jesus, According to Other Religions? | Cold Case Christianity". 4 December 2017.

Further reading

Slade, Darren M. (January 2014). "Arabia Haeresium Ferax (Arabia Bearer of Heresies): Schismatic Christianity's Potential Influence on Muhammad and the Qur'an" (PDF). American Theological Inquiry. 7 (1): 43–53. Archived from the original on 2014-02-02.

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