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Jesus's choice, positions him as a man of obedience, which is different to Adam's disobedience to God at the garden of Eden. While there has been theological debate over the nature of Jesus, Trinitarian Christians believe that Jesus is The Logos, He was the God incarnate, He was God the Son, And he was "true God and true man”, which means he was 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. According to the New Testament, God raised him from the dead. He ascended to heaven to sit at the right hand of God, and he will return to Earth again for the Last Judgment and the establishment of the Kingdom of God. Main Christian Beliefs You should consider Although Christian views of Jesus vary, it is possible to summarize the key elements of the beliefs, as shared by major Christian denominations, by analyzing their catechetical or confessional texts Christian views of Jesus, are derived from various biblical sources, particularly from the canonical gospels and New Testament letters such as the Pauline epistles. Christians predominantly hold that these works are historically true. Those Christian groups or denominations, which are committed to what are considered biblically orthodox Christianity, nearly all agree that Jesus • was born of a virgin • is a human being who is also fully God • had never sinned during his existence • was crucified and buried in a tomb • rose from the dead on the third day • eventually ascended back to God the Father • will return to Earth Some groups, which are also considered Christians, hold beliefs which are considered to be heterodox. For example, believers in monophysitism, reject the idea that Christ has two natures, one human and one divine. The five major milestones in the gospel narrative of the life of Jesus are his baptism, transfiguration, Crucifixion, Resurrection and Ascension[ These are usually bracketed, by two other episodes: his nativity at the beginning and the sending of the Paraclete, which is the Holy Spirit at the end of his ministry. . The gospel accounts of the teachings of Jesus, are often presented in terms of specific categories, involving his "works and words", Like his ministry, parables and miracles Christians, do 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. These exist today both in Eastern, and Western Christianity, —both Catholic and Protestant. 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, which had entered human history through the sin of Adam. You Need To Know Who Is The Christ, The Logos And Son of God Matthew 16:15-16 But who do you say that I am?, Only Simon Peter answered him: You are the Christ, the Son of the living God. 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. 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 chapter verse one reads; "The beginning of the gospel of Jesus Christ, the Son of God", Provides Jesus, with the two distinct attributions as Christ, and as the Son of God. His divinity is again re-affirmed in Mark 1:11. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.” And 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. This is why, 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. In the New Testament, the title "Son of God" is applied to Jesus on many occasions, from the Annunciation, up to the Crucifixion. The declaration that, Jesus is the Son of God, is made by many individuals in the New Testament, Moreover, on two separate occasions, by God the Father, as a voice from Heaven, and is asserted by Jesus himself. In Christology, the concept that Christ is the Logos, that is "The Word", has been important in establishing the doctrine of the divinity of Christ, and his position as God the Son, in the Trinity, 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." 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 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. John 17:24 also refers to the Father loving Jesus "before the foundation of the world". Non-Trinitarian views about the pre-existence of Christ vary, with some rejecting it and others accepting it. Following the Apostolic Age, from the 2nd century forward, several controversies developed about how the human and divine are related, within the person of Jesus, Eventually in the year 451, the concept of a hypostatic union was decreed, namely that Jesus is both fully divine and fully human. However, differences among Christian denominations continued thereafter, with some rejecting the hypostatic union in favor of monophysitism. What You Need To Know About Incarnation, Nativity And Second Adam Colossians 1:15-16 reads - He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible. — The above verse from Colossians regards the birth of Jesus, as the model for all creation. ]Paul the Apostle viewed the birth of Jesus, as an event of cosmic significance, which brought forth a "new man", who undid the damage caused by the fall of the first man, Adam. Just as the Johannine view of Jesus as the incarnate Logos, proclaims the universal relevance of his birth, the Pauline perspective emphasizes the birth of a new man, and a new world in the birth of Jesus. Paul's eschatological view of Jesus counter-positions him as a new man of morality and obedience, in contrast to Adam. Unlike Adam, the new man born in Jesus obeys God and ushers in a world of morality and salvation. In the Pauline view, Adam is positioned as the first man and Jesus as the second: Adam, having corrupted himself by his disobedience, also infected humanity and left it with a curse as its inheritance. The birth of Jesus counterbalanced the fall of Adam, bringing forth redemption and repairing the damage done by Adam. In the 2nd century Church Father Irenaeus writes: "When He became incarnate and was made man, He commenced afresh the long line of human beings, and furnished us, in a brief, comprehensive manner, with salvation; so that what we had lost in Adam, —namely to be according to the image and likeness of God, - that we might recover in Christ Jesus.” In patristic theology, Paul's contrasting of Jesus as the new man versus Adam, provided a framework for discussing the uniqueness of the birth of Jesus, and the ensuing events of his life. The nativity of Jesus, thus began to serve as the starting point for "cosmic Christology", in which the birth, life and Resurrection of Jesus, have universal implications. The concept of Jesus as the "new man" repeats in the cycle of birth, and rebirth of Jesus, from his nativity to his Resurrection: following his birth, through his morality, and obedience to the Father, Jesus began a "new harmony" in the relationship between God the Father, and man. The nativity and Resurrection of Jesus, thus created the author and exemplar of a new humanity. In this view, the birth, death and Resurrection of Jesus brought about salvation, undoing the damage of Adam. As the biological son of David, Jesus would be of the Jewish race, ethnicity, nation, and culture. One argument against this would be a contradiction in Jesus' genealogies: Matthew saying he is the son of Solomon and Luke saying he is the son of Nathan—Solomon and Nathan being brothers. John of Damascus taught that there is no contradiction, for Nathan wed Solomon's wife after Solomon died in accordance with scripture, namely, yibbum, (the mitzvah that a man must marry his brother's childless widow). Jesus grew up in Galilee and much of his ministry took place there. The languages spoken in Galilee and Judea during the 1st century AD include Jewish Palestinian Aramaic, Hebrew, and Greek, with Aramaic being predominant.