Jesus

Main article: New Testament

The sayings of Jesus as recorded in the New Testament have had a profound effect on human history and culture. The most often quoted English translation is the Authorized King James Version (KJV), first published by the Church of England in 1611.

Some of the most well-known quotes are in bold.

 

• Suffer it to be so now: for thus it becometh us to fulfil all righteousness.
  • 3:15 (KJV) Said to John the Baptist.

• It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
  • 4:4 (KJV) Said to Satan. The reference is to Deuteronomy 8:3, "... that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live." (KJV)

• It is written again, Thou shalt not tempt the Lord thy God.
  • 4:7 (KJV) Said to Satan. The reference is to Deuteronomy 6:16, "Ye shall not tempt the Lord your God, as ye tempted him in Massah." (KJV)

• Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
  • 4:10 (KJV) Said to Satan.

• Repent: for the kingdom of heaven is at hand.
  • 4:17 (KJV)

• Follow me, and I will make you fishers of men.
  • 4:19 (KJV) Said to Peter and Andrew

• Blessed are the poor in spirit, for theirs is the kingdom of heaven.
  Blessed are those who mourn, for they will be comforted.
  Blessed are the meek, for they will inherit the earth.
  Blessed are those who hunger and thirst for righteousness, for they will be filled.
  Blessed are the merciful, for they will be shown mercy.
  Blessed are the pure in heart, for they will see God.
  Blessed are the peacemakers, for they will be called sons of God.
  Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.
  Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me.
  Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.
  • 5:1–12 (NIV) Often referred to as "The Beatitudes" this is the start of "The Sermon on the Mount".

• You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven.
  • Matthew 5:13–16 (NIV) (See also: Mark 9:50; Luke 14:34, 35)

• But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
  • 5:22, King James Version.

• You have heard that it was said, "Eye for eye, and tooth for tooth." But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles.
  • 5:38–41 (NIV)

• You have heard that it was said to those of old, 'You shall not commit adultery.' But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.
  • Exodus 20:14, Seventh Commandment
  • Matthew 5:27–30 (NKJV)

• Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
  • Matthew 5:43–45 (KJV)

• Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them.
  • Matthew 6:26 (NKJV)

• Keep on, then, seeking first the Kingdom and his righteousness, and all these other things will be added to you. So never be anxious about the next day, for the next day will have its own anxieties. Each day has enough of its own troubles.
  • Matthew 6:33-34, New World Translation of the Holy Scriptures

• Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye.
  • Matthew 7:1–5 (NKJV) (Also Luke 6:37–42)

• Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.
  • Matthew 7:7–8 (NKJV) (Also Luke 11:9–13)

• Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.
  • Matthew 7:13–14 (NKJV) (Also Luke 13:24)

• Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
  • Matthew 7:15 (KJV)

• Wherefore by their fruits ye shall know them.
  • Matthew 7:20 (KJV)

• Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'
  • Matthew 7:21–23 (NKJV) (Also Luke 6:24; 13:26, 27)

• Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.
• But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.
  • Matthew 7:24–27 (NKJV) (Also Luke 6:47–49)

 

• See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
  • 8:4 (KJV) Said to a man cured of leprosy.

• I will come and heal him.
  • 8:7 (KJV) Said to a Roman officer.

• Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
  • 8:10–12 (KJV) Said about the officer.

• Go thy way; and as thou hast believed, so be it done unto thee.
  • 8:13 (KJV) Said to the officer.

• The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
  • 8:20 (KJV)

• Follow me; and let the dead bury their dead.
  • 8:22 (KJV)

• Why are ye fearful, O ye of little faith?
  • 8:26 (KJV)

 

• Go.
  • 8:32 (KJV) Said to devils which were possessing a man.

• Son, be of good cheer; thy sins be forgiven thee.
  • 9:2 (KJV) Said to a man sick of the palsy.

• Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
  • 9:4–6 (KJV) Said to some scribes.

• Follow me.
  • 9:9 (KJV) Said to Matthew.

• They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
  • 9:12–13 (KJV)

• Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
  • 9:15–17 (KJV)

• Daughter, be of good comfort; thy faith hath made thee whole.
  • 9:22 (KJV) Said to a woman, diseased with an issue of blood, who touched the hem of his garment.

• Give place: for the maid is not dead, but sleepeth.
  • 9:24 (KJV) Said about a girl thought to be dead.

• Believe ye that I am able to do this?
  • 9:28 (KJV) Said to two blind men.

• According to your faith be it unto you.
  • 9:29 (KJV) Said to the two blind men.

• See that no man know it.
  • 9:30 (KJV) Said to the two blind men.

• The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
  • 9:37–38 (KJV)

• Brother will betray brother to death, and a father his child. Children will even rise up against their parents and have them put to death.
  • 10:21 (HCSB) Said to his disciples.

• Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. Provide neither gold, nor silver, nor brass in your purses, Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
  • 10:5–42 (KJV) Said to his disciples.

• For I came to cause division, with a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 36 Indeed, a man’s enemies will be those of his own household.
  • 10:35,36, New World Translation

• Go and shew John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me.
  • 11:4–6 (KJV)

• What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
  • 11:7–19 (KJV)

• Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
  • 11:21–24 (KJV)

• I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.
  • 11:25–30 (KJV)

• Have ye not read what David did, when he was an hungred, and they that were with him; How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? But I say unto you, That in this place is one greater than the temple. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. For the Son of man is Lord even of the sabbath day.
  • 12:3–8 (KJV) Said to some Pharisees.

• What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.
  • 12:11–12 (KJV) Said to the Pharisees.

• Stretch forth thine hand.
  • 12:13 (KJV) Said to a man with a withered hand.

• Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. He that is not with me is against me; and he that gathereth not with me scattereth abroad. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
  • 12:25–37 (KJV)

Variant:

• He that is not on my side is against me, and he that does not gather with me scatters.
  • 12:30, New World Translation

• An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.
  • 12:39–45 (KJV)

• Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
  • 12:48–50 (KJV)

• Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.
  • 13:3–9 (KJV)

• Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.
  • 13:11–23 (KJV) Said to his disciples when they asked why he spoke in parables.

• Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
  • 13:24–30 (KJV)

• The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
  • 13:31–32 (KJV)

• The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
  • 13:33 (KJV)

• He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, went and sold all that he had, and bought it. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
  • 13:37–50 (KJV)

• Have ye understood all these things?
  • 13:51 (KJV)

• Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.
  • 13:52 (KJV)

• A prophet is not without honour, save in his own country, and in his own house.
  • 13:57 (KJV)

• They need not depart; give ye them to eat.
  • 14:16 (KJV)

• Bring them hither to me.
  • 14:18 (KJV) Said about the loaves and fishes.

• Be of good cheer; it is I; be not afraid.
  • 14:27 (KJV)

• Come.
  • 14:29 (KJV) Said to Peter.

• O thou of little faith, wherefore didst thou doubt?
  • 14:31 (KJV) Said to Peter after Peter failed to walk on water.

• Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.
  • 15:3–9 (KJV)

• Hear, and understand: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.
  • 15:10–11 (KJV)

• Every plant, which my heavenly Father hath not planted, shall be rooted up. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
  • 15:13–14 (KJV)

• Are ye also yet without understanding? Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man: but to eat with unwashen hands defileth not a man.
  • 15:16–20 (KJV)

• I am not sent but unto the lost sheep of the house of Israel.
  • 15:24 (KJV)

• It is not meet to take the children's bread, and to cast it to dogs.
  • 15:26 (KJV)

• O woman, great is thy faith: be it unto thee even as thou wilt.
  • 15:28 (KJV)

• I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.
  • 15:32 (KJV)

• How many loaves have ye?
  • 15:34 (KJV)

• When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas.
  • 16:2–4 (KJV)

• Take heed and beware of the leaven of the Pharisees and of the Sadducees.
  • 16:6 (KJV)

• O ye of little faith, why reason ye among yourselves, because ye have brought no bread? Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? Neither the seven loaves of the four thousand, and how many baskets ye took up? How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
  • 16:8–11 (KJV)

• Whom do men say that I the Son of man am?
  • 16:13 (KJV)

• But whom say ye that I am?
  • 16:15 (KJV)

• Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
  • 16:17–19 (KJV)

• Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
  • 16:23 (KJV)

• If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
  • 16:24–28 (KJV)

• Arise, and be not afraid.
  • 17:7 (KJV)

• Tell the vision to no man, until the Son of man be risen again from the dead.
  • 17:9 (KJV)

• Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.
  • 17:11–12 (KJV)

• O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
  • 17:17 (KJV)

• Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out but by prayer and fasting.
  • 17:20–21 (KJV)

• The Son of man shall be betrayed into the hands of men: And they shall kill him, and the third day he shall be raised again.
  • 17:22–23 (KJV)

• What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?
  • 17:25 (KJV)

• Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.
  • 17:26–27 (KJV)

 

• Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.
  • 18:3–20 (KJV)

• [T]he kingdom of heaven can be compared to a king who wanted to settle accounts with his slaves.
  • 18:23

• I say not unto thee, Until seven times: but, Until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
  • 18:22–35 (KJV)

• [H]is master was angry, and delivered him to the torturers until he should pay all that was due to him. "So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."
  • 18:34–35

• Have ye not read, that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
  • 19:4–6 (KJV)

• Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
  • 19:8–9 (KJV)

• All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.
  • 19:11–12 (KJV)

• Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
  • 19:14 (KJV)

• Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.
  • 19:17 (KJV)

• Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
  • 19:18–19 (KJV)

• If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.
  • 19:21 (KJV)

• Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
  • 19:23–24 (KJV)

• With men this is impossible; but with God all things are possible.
  • 19:26 (KJV)

• Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life. But many that are first shall be last; and the last shall be first.
  • 19:28–30 (KJV)

• [E]veryone who has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life.
  • 19:29

• For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen.
  • 20:1–16 (KJV)

• Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.
  • 20:18–19 (KJV)

• What wilt thou?
  • 20:21 (KJV) Asked of the mother of the sons of Zebedee, who answered that she wanted one son to sit on Jesus's left hand and one on his right.

• Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?
  • 20:22 (KJV)

• Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.
  • 20:23 (KJV)

• Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
  • 20:25–28 (KJV)

• What will ye that I shall do unto you?
  • 20:32 (KJV) Asked of two blind men.

• Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
  • 21:2–5 (KJV)

• It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
  • 21:13 (KJV)

• Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
  • 21:16 (KJV)

• Let no fruit grow on thee henceforward for ever.
  • 21:19 (KJV) Said to a fig tree.

• Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.

[22] And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

• • 21:21–22 (KJV)

• I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven, or of men?
  • 21:24–25 (KJV)

• Neither tell I you by what authority I do these things. But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him. Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
  • 21:27–40 (KJV)

• Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
  • 21:27–42 and 44 (KJV)

• The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen.
  • 22:2–14 (KJV)

• Why tempt ye me, ye hypocrites? Shew me the tribute money.
  • 22:18–19 (KJV)

• Whose is this image and superscription?
  • 22:20 (KJV)

• Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.

• • 22:21 (KJV)

• Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
  • 22:29–32 (KJV)

• Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.
  • 22:37–40 (KJV)

• What think ye of Christ? whose son is he?
  • 22:42 (KJV)

• How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
  • 22:43–45 (KJV)

• The scribes and the Pharisees sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, And love the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel. Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
  • 23:2–39 (KJV)

• See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.
  • 24:2 (KJV)

• Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows. Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left. Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellowservants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.
  • 24:5–51 (KJV)
  • Variant translation:
• [T]he sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken. … They will see the Son of Man coming on the clouds of the sky, with power and great glory... I tell you the truth, this generation will certainly not pass away until all these things have happened.
  • 24:29–34 (NIV)

 

• Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.
  • 25:1–46 (KJV)

• Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.
  • 26:2 (KJV)

• Why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you; but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
  • 26:10–13 (KJV)

• Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.
  • 26:18 (KJV)

• Verily I say unto you, that one of you shall betray me.
  • 26:21 (KJV)

• He that dippeth his hand with me in the dish, the same shall betray me. The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
  • 26:23–24 (KJV)

• Thou hast said.
  • 26:25 (KJV) Said to Judas.

• Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.
  • 26:26–29 (KJV)

• All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee.
  • 26:31–32 (KJV)

• Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.
  • 26:34 (KJV) Said to Peter.

• Sit ye here, while I go and pray yonder.
  • 26:36 (KJV)

• My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
  • 26:38 (KJV)

• O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.
  • 26:39 (KJV)

• What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
  • 26:40–41 (KJV)

• O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
  • 26:42 (KJV)

• Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going: behold, he is at hand that doth betray me.
  • 26:45–46 (KJV)

• Friend, wherefore art thou come?
  • 26:50 (KJV) Said to Judas.

• Put up again thy sword into his place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?

 

• Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. But all this was done, that the scriptures of the prophets might be fulfilled.
  • 26:55–56 (KJV)

• Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
  • 26:64 (KJV) Said to Caiaphas, the high priest.

• And be sure of this: I am with you always, even to the end of the age.
  • Jesus in Matthew 28:20

 

• The sabbath was made for man, and not man for the sabbath.
  • Mark 2:27 (KJV)

• Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.
  • Mark 3:28-29 (KJV)

• They came to the other side of the sea, to the country of the Ger′asenes. And when he had come out of the boat, there met him out of the tombs a man with an unclean spirit, who lived among the tombs; and no one could bind him any more, even with a chain; for he had often been bound with fetters and chains, but the chains he wrenched apart, and the fetters he broke in pieces; and no one had the strength to subdue him. Night and day among the tombs and on the mountains he was always crying out, and bruising himself with stones. And when he saw Jesus from afar, he ran and worshiped him; and crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” For he had said to him, “Come out of the man, you unclean spirit!” And Jesus asked him, “What is your name?” He replied, “My name is Legion; for we are many.” And he begged him eagerly not to send them out of the country. Now a great herd of swine was feeding there on the hillside; and they begged him, “Send us to the swine, let us enter them.” So he gave them leave. And the unclean spirits came out, and entered the swine; and the herd, numbering about two thousand, rushed down the steep bank into the sea, and were drowned in the sea.
  • Mark 5:1-20

• He also said to them, "You completely invalidate God's command in order to maintain your tradition! For Moses said:

  Honor your father and your mother; and,
  Whoever speaks evil of father or mother
  must be put to death.

  • 7:9–10

• Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
  • 8:34b–36 (KJV)

• ...whoever is not against us is for us.
  • 9:40

• The next day as they were leaving Bethany, Jesus was hungry. Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs. Then he said to the tree, “May no one ever eat fruit from you again.” And his disciples heard him say it.
  • The next day when they came out from Bethany, He was hungry. After seeing in the distance a fig tree with leaves, He went to find out if there was anything on it. When He came to it, He found nothing but leaves, because it was not the season for figs. He said to it, "May no one ever eat fruit from you again!"
  • Mark 11:12-14 11:12–14

• One of the scribes came to Jesus and asked him, "Which is the first of all commandments?" Jesus replied,"The first is this: Hear, O Israel! The Lord our God is Lord alone! You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. The second is like: You shall love your neighbor as yourself. There is no other commandment greater than these."
  • Mark 12:28-34

• In all the nations, the good news has to be preached first.
  • 13:10, NWT

• Heaven and earth shall pass away, but my words shall not pass away.
  • Mark 13:31, KJV

• Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.
  • Jesus, Mark 16:16–18

Speech on the Mount of Olives, on the night before his crucifixion.

• Take heed lest any man deceive you: For many shall come in my name, saying, I am Christ; and shall deceive many. And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet.
  For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows.
  But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. And the gospel must first be published among all nations.
  But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.
  • 13:5b–11 (KJV)

• Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death.And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved.
  But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: And let him that is in the field not turn back again for to take up his garment.
  But woe to them that are with child, and to them that give suck in those days! And pray ye that your flight be not in the winter. For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days.
  • 13:12–20 (KJV)

• And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. But take ye heed: behold, I have foretold you all things.
  But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.
  And then shall they see the Son of man coming in the clouds with great power and glory. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.
  • 13:21–27 (KJV)

• Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.
  Verily I say unto you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away: but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
  Take ye heed, watch and pray: for ye know not when the time is. For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.
  • 13:28–37 (KJV)

 

• "And he said to them (Joseph and Mary), “Why were you looking for me? Did you not know that I must be in my Father's house?”
  • Luke 2:49 (ESV)

• The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord's favor.
  • Luke 4:18-19 NIV

• And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. But love your enemies, do good to them, and lend to them without expecting to get anything back.
  • Jesus on usury from the Sermon on the Mount, Luke 6:34–35

• Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them. (KJV)
  • 9:55–56 Rebuking James and John for asking if he would command fire to come down from heaven, to consume a village of Samaritans for not receiving them, because they seemed to be headed for Jerusalem.

• In that very hour he became overjoyed in the holy spirit and said: “I publicly praise you, Father, Lord of heaven and earth, because you have carefully hidden these things from wise and intellectual ones and have revealed them to young children. Yes, O Father, because this is the way you approved.
  • Luke 10:21, New World Translation of the Holy Scriptures

• A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
  But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
  Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
  And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
  • 10:31–37 The famous parable of the Good Samaritan.

• And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things, but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
  • 10:41-42 (King James Version| KJV)

• He that is not with me is against me: and he that gathereth not with me scattereth.
  • Luke 11:23 (KJV)

• Ye fools, did not he that made that which is without make that which is within also?
  • 11:40 (KJV)

• Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
  • 11:52

• When there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
  • 12:1–5

• Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.
  • 12:6–7

• Then he said to them, "Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions."
  And he told them this parable: "The ground of a certain rich man produced a good crop. He thought to himself, 'What shall I do? I have no place to store my crops.'
  "Then he said, 'This is what I'll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. And I'll say to myself, "You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry." '
  "But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?'
  "This is how it will be with anyone who stores up things for himself but is not rich toward God."
  • 12:15–21 (NIV)

• Have no fear, little flock, for your Father has approved of giving you the Kingdom.
  • 12:32

• Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
  • 12:40

• The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.
  • Luke 12:46 (KJV)

• And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
  • Luke 12:47 (KJV)

• Unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
  • 12:48

• I came to set fire to the earth, and I wish it were already on fire!
  • 12:49 (CEV)

• Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
  And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Yea, and why even of yourselves judge ye not what is right?
  • 12:51–57 (KJV) Variant translation of 12:57: Why do you not judge for yourselves what is right?

• If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.
  • 14:26

• “What man among you with 100 sheep, on losing one of them, will not leave the 99 behind in the wilderness and go after the lost one until he finds it? And when he has found it, he puts it on his shoulders and rejoices. And when he gets home, he calls his friends and his neighbors together, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over 99 righteous ones who have no need of repentance.
  • Luke 15: 4-7

• What is exalted among men is an abomination in the sight of God.
  • 16:15 ESV

• Those who exalt themselves will be humbled, and those who humble themselves will be exalted.
  • 18:14 NIV

• Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
  • 18:16–17 (KJV)
  • Variant translation: Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it. (NIV)

 

• Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
  • 18:22 (KJV)

• For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.
  • 18:25 (KJV)

• Behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who he was; and could not for the press, because he was little of stature. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house. And he made haste, and came down, and received him joyfully. And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. And Zacchaeus stood, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost.
  • 19:2–10

• He added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.
  Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.
  And the second came, saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities.
  And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.
  And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?
  And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. (And they said unto him, Lord, he hath ten pounds.) For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
  • 19:11–27; The last line of this parable has been quoted as if it were a command of Jesus, when it is in fact a command given by the protaganist of his story. In later interpretations it was used to justify the collective condemnation and persecution of Jews for not accepting Jesus as the Messiah, as when John Chrysostom, one of the Three Holy Hierarchs, and a Doctor of the Church uses this passage directly to condemn the Jews:
    • The Jewish people were driven by their drunkenness and plumpness to the ultimate evil; they kicked about, they failed to accept the yoke of Christ, nor did they pull the plow of his teaching. Another prophet hinted at this when he said: "Israel is as obstinate as a stubborn heifer." … Although such beasts are unfit for work, they are fit for killing. And this is what happened to the Jews: while they were making themselves unfit for work, they grew fit for slaughter. This is why Christ said: "But as for these my enemies, who did not want me to be king over them, bring them here and slay them." (Luke 19:27)
      • John Chrysostom (349–ca. 407), Eight Homilies Against the Jews, Homily 1

• At the mount called the mount of Olives, he sent two of his disciples, saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.
  And they that were sent went their way, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? And they said, The Lord hath need of him.
  • 19:29–35

• Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. And again he sent a third: and they wounded him also, and cast him out.
  Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.
  But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.
  So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?
  He shall come and destroy these husbandmen, and shall give the vineyard to others.
  And when they heard it, they said, God forbid. And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?
  Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
  And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
  • 20:9–19

• He is a God, not of the dead, but of the living, for they are all living to him.
  • Luke 20:38, New World Translation of the Holy Scriptures

• People will become faint out of fear and expectation of the things coming upon the inhabited earth, for the powers of the heavens will be shaken. And then they will see the Son of man coming in a cloud with power and great glory.
  • 21:26-27, NWT

• ...and he who has no sword, let him sell his garment and buy one.
  • Luke 22:36 (NKJV)

• Two other men, both criminals, were also led out with him to be executed. When they came to the place called the Skull, they crucified him there, along with the criminals—one on his right, the other on his left. 34 Jesus said, “Father, forgive them, for they do not know what they are doing.” And they divided up his clothes by casting lots.
  • Luke 23:32-34 (NRSVUE)

• Verily I say unto thee, Today shalt thou be with me in paradise.
  • Luke 23:43 (KJV)

 

 

 

Main article: Gospel of John

• You are Israel's teacher, and do you not understand these things?I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? No one has ever gone into heaven except the one who came from heaven–the Son of Man. Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life. For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son. This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God.
  • John 3:10–21
  • Variant translation: For God sent not his Son into the world to condemn the world; but that the world through him might be saved. ~ 3:17

• If I [Jesus] testify about myself, my testimony is not valid.
  • 5:31

• Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
  • 6:53–56

• He that is without sin among you, let him first cast a stone at her.
  • 8:7 (King James Version) · There have been long standing disputes and debates about this passage, as the Wikipedia article on it testifies; though it is not found among the earliest currently available manuscripts, contentions about it's absence in some manuscripts date as early as the 300s, including those of Augustine of Hippo who believed that it was deliberately omitted from some manuscripts so as to not encourage adultery; some of the earliest available texts could date from around that time, but more recent textual lineage comparisons deem its existence to date at least as early as manuscripts of the 200s or 100s likely.

• You shall know the truth, and the truth shall set you free.
  • 8:32

• I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. I am the good shepherd: the good shepherd giveth his life for the sheep.
  • 10:9-11

• Jesus answered them, “Is it not written in your law, ‘I said, “You are gods” ’? (34) If he called them gods, to whom the word of God came, and the scripture cannot be broken. (35) New King James Version
  • John 10:34

• I am the resurrection and the life. The one who exercises faith in me, even though he dies, will come to life; and everyone who is living and exercises faith in me will never die at all.
  • 11:25-26, NWT

• If you know these things, happy you are if you do them.
  • 13:17, New World Translation of the Holy Scriptures

• A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.
  • 13:34–35 KJV

• I am the way and the truth and the life. No one comes to the Father except through me.
  • 14:6

• If ye shall ask any thing in my name, I will do it.
  • 14:14 (KJV)

• My Father is glorified in this, that you keep bearing much fruit and prove yourselves my disciples. Just as the Father has loved me, so I have loved you; remain in my love. If you observe my commandments, you will remain in my love, just as I have observed the commandments of the Father and remain in his love. “These things I have spoken to you, so that my joy may be in you and your joy may be made full. This is my commandment, that you love one another just as I have loved you. No one has love greater than this, that someone should surrender his life in behalf of his friends. You are my friends if you do what I am commanding you. I no longer call you slaves, because a slave does not know what his master does. But I have called you friends, because I have made known to you all the things I have heard from my Father.
  • 15:8-15, New World Translation of the Holy Scriptures

• I have said these things to you so that by means of me you may have peace. In the world you will have tribulation, but take courage! I have conquered the world.
  • 16:33, NWT

 

• Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
  I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
  I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
  I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them.And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
  While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
  I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
  Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
  O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
  • 17: 1–26, (KJV)
  • Variant translations:
  • Father, the time has come. Glorify your Son, that your Son may glorify you. For you granted him authority over all people that he might give eternal life to all those you have given him. Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. I have brought you glory on earth by completing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began.
    I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. Now they know that everything you have given me comes from you. For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me. I pray for them. I am not praying for the world, but for those you have given me, for they are yours. All I have is yours, and all you have is mine. And glory has come to me through them. I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name — the name you gave me — so that they may be one as we are one. While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.
    I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified.
    My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one: I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.
    Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.
    Righteous Father, though the world does not know you, I know you, and they know that you have sent me. I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them.
    • 17: 1–26, (NIV)

• My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
  • 18: 36, [1] (KJV)

• Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
  • 18:37, [2] (KJV)

• Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
  • John 20:17 (KJV)

• Peace be unto you: as my Father hath sent me, even so send I you. … Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
  • John 20:22-23 (KJV)

• Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe. Thomas answered him, "My Lord and my God!"
  • John 20:27-28

• Λέγει αὐτῷ ὁ Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες.
  “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.”
  • John 20:29

• And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
  • 1:4–5 (KJV)

• It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
  • 1:7–8 (KJV)

• It is more blessed to give than to receive.
  • Acts 20:35b

Statements attributed to Jesus by John of Patmos in his vision of Christ and the Apocalypse.

• I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
  • Revelation 1:11

• I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter
  • Revelation 1:18–19

Variant:

• Do not be afraid. I am the First and the Last, and the living one, and I became dead, but look! I am living forever and ever, and I have the keys of death and of the Grave.
  • Revelation 1:17-18, NWT

• Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works
  • Revelation [3]

• The victor and the one who keeps My works to the end: I will give him authority over the nations—

  and He will shepherd them with an iron scepter;
  He will shatter them like pottery—
  just as I have received [this] from My Father.

  • Revelation 2:26–27

• I am Alpha and Omega, the beginning and the end, the first and the last.
  • Revelation 22:13

• I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
  • Revelation 22:16

Statements of Jesus preserved in the original Aramaic, transliterated into Greek. For more details on these statements see the Wikipedia articles on the Aramaic of Jesus and Words of Jesus on the cross.

 

• Aramaic: "טלתא קומי" (Ţlîthâ qûm)
  • Greek transliteration: "ταλιθα κουμ" (Talitha koum)
  • Words said when reviving the daughter of a Jewish leader after she had been declared dead. Jesus asked, "Why make ye this ado, and weep? the damsel is not dead, but sleepeth." He then spoke this quote, one of his few statements which have been reliably preserved as a transliteration of the Hebrew/Aramaic which he spoke. (Mark 5:38–42)

 

• Aramaic: "אלהי אלהי למא שבקתני" (Êlî êlî lâmâ `azabtânî)
  • Greek transliteration (Mark 15:34): "ελωι ελωι λεμα σαβαχθανι;" (Eloi, Eloi, lama sabachthani?)
  • Greek transliteration (Matthew 27:46): "ηλι ηλι λεμα σαβαχθανι;" (Eli, Eli lama sabbachthani?)
  • Words spoken during his crucifixion. Jesus here seems to be quoting a targum of the first line of Psalm 22. This is a quote from King David: "My God, my God, why hast thou forsaken me? [Why art thou so] far from helping me, [and from] the words of my roaring?" (Psalm 22:1). Quoting the first verse was a standard Jewish way of referring to a whole psalm. This psalm is regarded by many to be a prophecy of the Messiah's suffering. It ends with a declaration of victory, "They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done [this]." (Psalm 22:31)

Variants of major statements from different sources compared

 

• After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
  Thy kingdom come, Thy will be done in earth, as it is in heaven.
  Give us this day our daily bread.
  And forgive us our debts, as we forgive our debtors.
  And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
  • Matthew 6:9–13 (KJV) The version in Luke does not contain the last verse of this passage, and some translations have these two lines as
    forgive us our trespass
    as we forgive those who trespass against us
  • In this manner, therefore, pray:
    Our Father in heaven,
    Hallowed be Your name.
    Your kingdom come.
    Your will be done
    On earth as it is in heaven.
    Give us this day our daily bread.
    And forgive us our debts,
    As we forgive our debtors.
    And do not lead us into temptation,
    But deliver us from the evil one.
    For Yours is the kingdom and the power and the glory forever.
    Amen.
    • Matthew 6:9–13 (NKJV)
  • And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name.
    Thy kingdom come. Thy will be done, as in heaven, so in earth.
    Give us day by day our daily bread.
    And forgive us our sins; for we also forgive every one that is indebted to us.
    And lead us not into temptation; but deliver us from evil.
    • Luke 11:2–4 (KJV)

• Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. (Matthew 7:1–2) (KJV)

• Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. (Luke 6:37–38) (KJV)

• Do not judge according to appearance, but judge with righteous judgment. (John 7:24) (NASB)
  • Variant translation: Stop judging by mere appearances, and make a right judgment. (NIV)

• So watch yourselves. If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, 'I repent,' forgive him. (Luke 17:3–4) (NIV)

• If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. (Matthew 18:15) (NIV)
• (Some manuscripts read: "If your brother sins, go and show him his fault...")

 

• Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven. (Gospel of Thomas Saying 44)
  • The terms "Holy Spirit" or "Holy Ghost" are used as translations of the Greek word πνευμα (Pneuma) meaning "Spirit" or "Breath"; in most of the traditional theologies that developed in the centuries after the crucifixion of Jesus these have been taken to mean the third person of the Christian Trinity. Other interpretations not dependent upon trinitarian doctrines also exist.

• Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. (Matthew 12:31–32) (KJV)

• Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation. (Mark 3:28–29) (KJV)

• Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part.
  • Mark 9:38–40 (KJV)

• He that is not with me is against me; and he that gathereth not with me scattereth abroad.
  • Matthew 12:30 (KJV)

• Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us.
  • Luke 9:49–50 (KJV)

• He that is not with me is against me: and he that gathereth not with me scattereth.
  • Luke 11:23 (KJV)

The apparent contradiction of these four quotes is not so great a paradox as it might seem. Plainly some could interpret these assertions as being made with an absolutely universal context and application, and thus as absolutely contradictory, but other interpretations recognize that the context of the assertions differ, and thus their application. When someone is actively promoting things they consider wise, like compassion or liberty against human apathy or hostilities then those who are not "for" them are against them; but when they are simply doing good, or maintaining and exercising personal freedom and compassion, especially in hostile environments, then those who are not actively against them are for them.

• All they that take the sword shall perish with the sword.
  • Matthew 26:52 (KJV)
  • This also is referenced by the author of Revelation 13:10: He that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.
  • Proverbial variants (unsourced translations): He who lives by the sword shall die by the sword.
    They who live by the sword shall die by the sword.

The term gnostic gospels (pronunciation: naws-tik) refers to gnostic collections of writings or teachings of Jesus. These gospels did not become part of the standard Biblical canon, and are part of what is called New Testament apocrypha.

Main article: Gospel of Thomas

 

The Gospel of Thomas or Evangelion Thomas (Good Message of Thomas), unlike the four canonical gospels, contains very little narrative, and is mostly a list of statements that Yeshua is said to have made. It should be noted that this work was never accepted as canonical, and debate continues whether it was most likely written before or after the gospels that did become canonical. The number at the end of any quotation in this section refers to the generally accepted number of the saying.

 

• Whoever shall find the interpretation of these words shall not taste of death. (1)
  • I have not a devil; but I honour my Father, and ye do dishonour me. And I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. (John 8:49–51)

• Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All. (2)

• If those who lead you say, 'See, the Kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty. (3)
  • And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. (Luke 17:21)

• The man old in days will not hesitate to ask a small child seven days old about the place of life, and he will live. For many who are first will become last, and they will become one and the same. (4)

• Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest. (5)

• Do not tell lies, and do not do what you hate, for all things are plain in the sight of Heaven. For nothing hidden will not become manifest, and nothing covered will remain without being uncovered. (6)

• Blessed is the lion which becomes man when consumed by man; and cursed is the man whom the lion consumes, and the lion becomes man. (7)
  • This saying has been interpreted by some as referring to such anger as consumes a man…(rather than is consumed by him, through his reason and love), 'til that man is the lion of Anger. Other more mystical interpretations might also be found or devised that have merit.

• The Kingdom is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear. (8)

• Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure. (9)
  • He spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. (Matthew 13:3–9)
  • see also: Mk4:3–8, Lk8:5–8

• I have cast fire upon the world, and see, I am guarding it until it blazes. (10)

• This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do? (11)

• Jesus said to His disciples, "Compare me to someone and tell Me whom I am like." Simon Peter said to Him, "You are like a righteous angel." Matthew said to Him, "You are like a wise philosopher." Thomas said to Him, "Master, my mouth is wholly incapable of saying whom You are like."
  Jesus said, "I am not your master. Because you have drunk, you have become intoxicated by the bubbling spring which I have measured out." And He took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up."(13)

• If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth—it is that which will defile you. (14)

• If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty. (29)

• Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven. (44)

• I disclose my mysteries to those who are worthy of my mysteries. (62)

• I will destroy this house, and no one will be able to build it....(71)

• Adam came from great power and great wealth, but he was not worthy of you. For had he been worthy, [he would] not [have tasted] death. (85)

• [Foxes have] their dens and birds have their nests, but human beings have no place to lay down and rest. (86)

• You read the face of the sky and of the earth, but you have not recognized the one who is before you, and you do not know how to read this moment. (91)

• One who seeks will find, and for [one who knocks] it will be opened (94)

• If you have money, don't lend it at interest. Rather, give [it] to someone from whom you won't get it back." (95)

• When you make the two into one, you will become children of Adam, and when you say, 'Mountain, move from here!' it will move (106)

• Whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to him. (108)

• His disciples said to Him, "When will the Kingdom come?"
  Jesus said, "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is spread out upon the earth, and men do not see it." (113)

• Simon Peter said to Him, "Let Mary leave us, for women are not worthy of Life." Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven." (114)

• I, Thomas, an Israelite, judged it necessary to make known to our brethren among the Gentiles, the actions and miracles of Christ in his childhood, which our Lord and God Jesus Christ wrought after his birth in Bethlehem in our country, at which I myself was astonished; the beginning of which was as follows. When the child Jesus was five years of age and there had been a shower of rain that was now over, Jesus was playing with other Hebrew boys by a running stream, and the waters ran over the banks and stood in little lakes; But the water instantly became clear and useful again; they readily obeyed him after he touched them only by his word. Then he took from the bank of the stream some soft clay and formed out of it twelve sparrows; and there were other boys playing with him. But a certain Jew seeing the things which he was doing, namely, his forming clay into the figures of sparrows on the Sabbath day, went presently away and told his father Joseph, 6. Behold, your boy is playing by the river side, and has taken clay and formed it into twelve sparrows, and profanes the Sabbath. Then Joseph came to the place where he was, and when he saw him, called to him, and said, Why do you that which is not lawful to do on the Sabbath day? Then Jesus clapping together the palms of his hands, called to the sparrows, and said to them: Go, fly away; and while you live remember me. So the sparrows fled away, making a noise. The Jews seeing this, were astonished and went away and told their chief persons what a strange miracle they had seen wrought by Jesus.
  • "Second Infancy Gospel of Jesus Christ", Chapter 1, 1-10, 140 CE.

• [Jesus laughs as he watches his disciples offering a prayer to God before Passover.]
  Disciples: Why are you laughing at us?
  Jesus says that he is laughing not at them but at their strange idea of pleasing their God.
  • Jesus to his disciples from the Judas. See "Jesus Laughed" and "Judas Saves: Why the lost gospel makes sense".

• You will exceed all of them. For you will sacrifice the man that clothes me.
  • Jesus to Judas, Judas

• Judas: I know who you are and where you have come from. You are from the immortal realm of Barbelo.
  Jesus: Step away from the others and I shall tell you the mysteries of the Kingdom.
  • Exchange between Judas and Jesus from the Judas. See "Jesus Laughed" and "Judas Saves: Why the lost gospel makes sense".

• Only Judas has guessed the master aright—and has discerned that he comes from the heavenly realm of the god "Barbelo." In the realm of Barbelo, it seems, earthly pains are unknown and the fortunate inhabitants are free from the attentions of the God of the Old Testament. Jesus himself is descended in some fashion from Adam's third son, Seth. With Judas' help, he hopes to guide the seed of Seth back to the realm of Barbelo.
  • A paraphrasing of Jesus' statements in the Judas from "Judas Saves: Why the lost gospel makes sense". See also "Jesus Laughed".

• [O]ut beyond the stars, there exists a divine, blessed realm, free of the materiality of this earthly one. This is the realm of Barbelo, a name that gnostics gave the celestial Mother, who lives there with, among others, her progeny, a good God awkwardly called the Self-Generated One. Jesus, it turns out, is not the son of the Old Testament God, whose retinue includes a rebellious creator known as Yaldabaoth, but an avatar of Adam’s third son, Seth. His mission is to show those lucky members of mankind who still have a “Sethian” spark the way back to the blessed realm. Jesus, we learn, was laughing at the disciples’ prayer because it was directed at their God, the Old Testament God, who is really no friend of mankind but, rather, the cause of its suffering.
  • A paraphrasing of Jesus' statements in the Judas from "Jesus Laughed". See also "Judas Saves: Why the lost gospel makes sense".

• Judas: I saw myself as the twelve disciples were stoning me.
  Jesus: You will be cursed by the other generations … you will come to rule over them.
  • Exchange between Judas and Jesus from the Judas. See "Jesus Laughed" and "Judas Saves: Why the lost gospel makes sense".

• Lift up your eyes and look at the cloud and the light within it and the stars surrounding it. The star that leads the way is your star.
  • Jesus to Judas, Judas. See "Jesus Laughed" and "Judas Saves: Why the lost gospel makes sense".

Text online

• All natures, all formed things, all creatures exist in and with one another and will again be resolved into their own roots, because the nature of matter is dissolved into the roots of its nature alone. He who has ears to hear, let him hear.

• There is no sin, but it is you who make sin when you do the things that are like the nature of adultery, which is called sin.
  That is why the Good came into your midst, to the essence of every nature in order to restore it to its root.
  Then He continued and said, That is why you become sick and die, for you are deprived of the one who can heal you.
  • Chapter 4, in response to a question by Peter: "Since you have now explained all things to us, tell us this: what is the sin of the world?"
  • Adultery is also translated as "fornication". [4]

• Matter gave birth to a passion that has no equal, which proceeded from something contrary to nature. Then there arises a disturbance in its whole body.
  • Chapter 4.

• Be of good courage, and if you are discouraged, still take courage over against the various forms of nature. He who has ears to hear, let him hear.
  • Chapter 4.

• Peace be with you. Receive my peace unto yourselves. Beware that no one lead you astray saying Lo here or lo there! For the Son of Man is within you. Follow after Him! Those who seek Him will find Him. Go then and preach the gospel of the Kingdom. Do not lay down any rules beyond what I appointed you, and do not give a law like the lawgiver lest you be constrained by it.
  • Chapter 4.
  • Peace be with you. Receive my peace for yourselves. Take heed lest anyone lead you astray with the words, 'Lo, here!' or 'Lo, there!' for the Son of Man is within you. Follow him; those who seek him will find him. Go, therefore, and preach the Gospel of the Kingdom. I have left no commandment but what I have commanded you, and I have given you no law, as the lawgiver did, lest you be bound by it.
  • Variant translation. [5]

• And when the Lord Jesus was seven years of age, he was on a certain day with other boys his companions about the same age. Who at play made clay into several shapes, namely, asses, oxen, birds, and other figures. Each boasting of his work and endeavoring to exceed the rest. Then the Lord Jesus said to the boys, I will command these figures which I have made to walk. And immediately they moved, and when he commanded them to return, they returned. He had also made the figures of birds and sparrows, which, when he commanded to fly, did fly, and when he commanded to stand still, did stand still; and if he gave them meat and drink, they did eat and drink. When at length the boys went away and related these things to their parents, their fathers said to them, Take heed, children, for the future, of his company, for he is a sorcerer; shun and avoid him, and from now on never play with him.
  • "The First Gospel of the Infancy of Jesus Christ", Chapter 15, 1-7, 400 CE.

• And it came to pass on the third day of their journey, while they were walking, that the blessed Mary was fatigued by the excessive heat of the sun in the desert; and seeing a palm tree, she said to Joseph: Let me rest a little under the shade of this tree. Joseph therefore made haste, and led her to the palm, and made her come down from her beast. And as the blessed Mary was sitting there, she looked up to the foliage of the palm, and saw it full of fruit, and said to Joseph: I wish it were possible to get some of the fruit of this palm. And Joseph said to her: I wonder that thou sayest this, when thou seest how high the palm tree is; and that thou thinkest of eating of its fruit. I am thinking more of the want of water, because the skins are now empty, and we have none wherewith to refresh ourselves and our cattle. Then the child Jesus, with a joyful countenance, reposing in the bosom of His mother, said to the palm: O tree, bend thy branches, and refresh my mother with thy fruit. And immediately at these words the palm bent its top down to the very feet of the blessed Mary; and they gathered from it fruit, with which they were all refreshed. And after they had gathered all its fruit, it remained bent down, waiting the order to rise from Him who had commanded it to stoop. Then Jesus said to it: Raise thyself, O palm tree, and be strong, and be the companion of my trees, which are in the paradise of my Father; and open from thy roots a vein of water which has been hid in the earth, and let the waters flow, so that we may be satisfied from thee. And it rose up immediately, and at its root there began to come forth a spring of water exceedingly clear and cool and sparkling. And when they saw the spring of water, they rejoiced with great joy, and were satisfied, themselves and all their cattle and their beasts. Wherefore they gave thanks to God.
  • "The Gospel of Pseudo-Matthew" Chapter 20, (8th-9th century CE)

 

• All which a man loves, for which he leaves everything else but that, is his god, thus the glutton and drunkard has for his idol his own flesh, the fornicator has for his idol the harlot and the greedy has for his idol silver and gold, and so the same for every other sinner.
  • Ch. 33

• And having said this, Jesus smote his face with both his hands, and then smote the ground with his head. And having raised his head, he said: "Cursed be every one who shall insert into my sayings that I am the son of God." At these words the disciples fell down as dead, whereupon Jesus lifted them up, saying: 'Let us fear God now, if we would not be affrighted in that day.'
  • Ch. 53

• Jesus answered: "As God lives, in whose presence my soul stands, I am not the Messiah whom all the tribes of the earth expect, even as God promised to our father Abraham, saying: "In your seed will I bless all the tribes of the earth." But when God shall take me away from the world, Satan will raise again this accursed sedition, by making the impious believe that I am God and son of God, whence my words and my doctrine shall be contaminated, insomuch that scarcely shall there remain thirty faithful ones: whereupon God will have mercy upon the world"
  • Ch. 97

 

• Jesus answered: "Believe me, Barnabas that I cannot weep as much as I ought. For if men had not called me God, I should have seen God here as he will be seen in paradise, and should have been safe not to fear the day of judgment. But God knows that I am innocent, because never have I harboured thought to be held more than a poor slave. No, I tell you that if I had not been called God I should have been carried into paradise when I shall depart from the world, whereas now I shall not go thither until the judgment. Now you see if I have cause to weep."
  • Ch. 112

• And though I have been innocent in the world, since men have called me "God," and "Son of God," God, in order that I be not mocked of the demons on the day of judgment, has willed that I be mocked of men in this world by the death of Judas;, making all men to believe that I died upon the cross.
  • Ch. 220

Main article: Book of Mormon

This section contains quotes by Jesus that occur in the Book of Mormon and Mormon Scriptures

 

• Behold, I am Jesus Christ. I am the Father and the Son.
  • The Book of Mormon, Ether 3:14. Jesus is both the Father and the Son.

• Behold, that great city Zarahemla have I burned with fire, and the inhabitants thereof.
  And behold, that great city Moroni have I caused to be sunk in the depths of the sea, and the inhabitants thereof to be drowned.
  And behold, that great city Moronihah have I covered with earth, …
  And behold, the city of Gilgal have I caused to be sunk, and the inhabitants thereof to be buried up in the depths of the earth;
  Yea, and the city of Onihah and the inhabitants thereof, and the city of Mocum and the inhabitants thereof, and the city of Jerusalem and the inhabitants thereof; and waters have I caused to come up in the stead thereof, to hide their wickedness and abominations from before my face, …
  And behold, the city of Gadiandi, and the city of Gadiomnah, and the city of Jacob, and the city of Gimgimno, all these have I caused to be sunk, …
  that great city Jacobugath, which was inhabited by the people of king Jacob, have I caused to be burned with fire …
  the city of Laman, and the city of Josh, and the city of Gad, and the city of Kishkumen, have I caused to be burned with fire, and the inhabitants thereof, because of their wickedness in casting out the prophets, and stoning those whom I did send to declare unto them concerning their wickedness and their abominations.
  And because they did cast them all out, that there were none righteous among them, I did send down fire and destroy them, …
  And many great destructions have I caused to come upon this land, and upon this people, …
  Behold, I am Jesus Christ the Son of God.
  • The Book of Mormon, 3 Nephi 9:3–15

• Behold, I am Jesus Christ, whom the prophets testified shall come into the world.
  And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning.
  And it came to pass that when Jesus had spoken these words the whole multitude fell to the earth; for they remembered that it had been prophesied among them that Christ should show himself unto them after his ascension into heaven.
  • The Book of Mormon, 3 Nephi 11:10–12

• Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me. And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil— And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works. And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world. And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father. And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and he lieth not, but fulfilleth all his words. And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.
  • The Book of Mormon, 3 Nephi 27:13–19. In the Book of Mormon, Jesus Christ gave a specific definition of the gospel.

• I was in the beginning with the Father, and am the Firstborn[.]
  • Jesus, Doctrine and Covenants, 93:21

• Verily, thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob, as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines—
  Behold, and lo, I am the Lord thy God, and will answer thee as touching this matter.
  Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same.
  For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory. …
  if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this priesthood …
  Then shall they be gods, because they have no end …
  to know the only wise and true God, and Jesus Christ, whom he hath sent. I am he. Receive ye, therefore, my law. …
  God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law; and from Hagar sprang many people. This, therefore, was fulfilling, among other things, the promises. …
  Was Abraham, therefore, under condemnation? Verily I say unto you, Nay; for I, the Lord, commanded it. …
  Abraham received concubines, and they bore him children; and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law; as Isaac also and Jacob did none other things than that which they were commanded; and because they did none other things than that which they were commanded, they have entered into their exaltation, according to the promises, and sit upon thrones, and are not angels but are gods.
  David also received many wives and concubines, and also Solomon and Moses my servants, as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin save in those things which they received not of me. …
  David's wives and concubines were given unto him of me …
  And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph …
  Let no one, therefore, set on my servant Joseph; for I will justify him …
  as pertaining to the law of the priesthood—if any man espouse a virgin, and desire to espouse another, and the first give her consent, and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else.
  And if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him; therefore is he justified. …
  [T]hen shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God; for I will destroy her; … if she receive not this law … she then becomes the transgressor; and he is exempt[.]
  • Jesus Christ, speaking through Joseph Smith's 12 July 1843 polygamy revelation on plural marriage and His demand that Emma Smith, the first wife, accept all of Joseph Smith's plural wives; Doctrine and Covenants, 132:1–4, 19, 20, 24, 34, 35, 38, 39, 52, 60–66.

Main article: The Urantia Book

• That afternoon Jesus and Ganid had both enjoyed playing with a very intelligent shepherd dog, and Ganid wanted to know whether the dog had a soul, whether it had a will, and in response to his questions Jesus said: "The dog has a mind which can know material man, his master, but cannot know God, who is spirit; therefore the dog does not possess a spiritual nature and cannot enjoy a spiritual experience. The dog may have a will derived from nature and augmented by training, but such a power of mind is not a spiritual force, neither is it comparable to the human will, inasmuch as it is not reflective—it is not the result of discriminating higher and moral meanings or choosing spiritual and eternal values. It is the possession of such powers of spiritual discrimination and truth choosing that makes mortal man a moral being, a creature endowed with the attributes of spiritual responsibility and the potential of eternal survival."
  • The Urantia Book, 130:2.8 (1431.3)

Main article: A Course in Miracles

• I am in charge of the process of Atonement, which I undertook to begin. When you offer a miracle to any of my brothers, you do it to yourself and me. The reason you come before me is that I do not need miracles for my own Atonement, but I stand at the end in case you fail temporarily. My part in the Atonement is the cancelling out of all errors that you could not otherwise correct.
  • A Course in Miracles, T-1.III.1:1–4

 

 

 

 

 

Sorted by historical period and date, with sections for quotes from major religious works.

• ὁ λέγων ἐν αὐτῷ μένειν ὀφείλει καθὼς ἐκεῖνος περιεπάτησεν καὶ αὐτὸς οὕτως περιπατεῖν.
  • Whoever claims to live in him must live as Jesus did.
    • 1 John 2:6 NIV

• For, indeed, while we were still weak, Christ died for ungodly men at the appointed time. For hardly would anyone die for a righteous man; though perhaps for a good man someone may dare to die. But God recommends his own love to us in that, while we were yet sinners, Christ died for us.
  • Paul of Tarsus, Romans, 5:6-8; New World Translation of the Holy Scriptures (2013 Revision)

• After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it.
• On the first day of the week came Mary Magdalene early, when it was yet dark, unto the sepulcher and saw the stone taken away from the sepulcher.
  • The Bible on the discovery of Jesus' absence from the tomb, Matthew 28:1–2's account of the discovery of the tomb (two Mary's arrive at the tomb after sunrise, but before the stone had been removed) versus John 20:1's account (one Mary arrives at the tomb before sunrise, but after the stone had been removed).

• So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. Suddenly Jesus met them. "Greetings," he said. They came to him, clasped his feet and worshiped him.
• Jesus said unto her, "Touch Me not, for I am not yet ascended to My Father …"
  • The Bible on the location and events of the resurrected Jesus' first appearance, Matthew 28:8–9's account of the appearance of the resurrected Jesus (Jesus appears away from that tomb, and the Mary's touch his feet; see also Luke 24:13–15 in which Jesus appears on the road to Emmaus, seven miles from Jerusalem) versus John 20:17's account (Jesus appears at the tomb and tells Mary not to touch him).

• I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
  • John the Baptist Gospel of Matthew 3:11-12 King James Version.

• In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
  • John, 1 John4:9–10 King James Version.

• Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
  • Peter, 1 Peter2:22–24 King James Version.

• If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you.
  • Peter, 1 Peter 4:14

• For he must rule as king until God has put all enemies under his feet. And the last enemy, death, is to be brought to nothing.
  • Paul of Tarsus, 1 Corinthians 15: 25-26, NWT

• Worship God! For the testimony of Jesus is the spirit of prophecy.
  Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war.
  His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself.
  He was clothed with a robe dipped in blood, and His name is called The Word of God. …
  Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God.
  And He has on His robe and on His thigh a name written:

  KING OF KINGS AND LORD OF LORDS.

  Then I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, “Come and gather together for the supper of the great God,
  that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people, free and slave, both small and great.”
  And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army.
  Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone.
  And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh.
  • The Bible, Revelation 19:10–21 (NKJV) This passage has been interpreted by some as referring to the Second Coming of Jesus Christ, and by others as not actually referring to Jesus, but some herald of the ultimate triumph of Christ.

• Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.
  • Titus Flavius Josephus, Antiquities of the Jews (c. 93–94 AD), Book 18, Chapter 3, 3. See also Josephus on Jesus at Wikipedia.

Text of the Apostles' Creed from page 10 of the Book of Common Prayer from www.archive.org. Scripture references are KJV—some from Bunyan's Pilgrim's Progress and www.godonthe.net/evidence/apostle.htm and www.baptistboard.com/archive/index.php/t-28938.html and Evangelical Lutheran synod of Missouri, Ohio and other states (1905), "A Short Exposition of Dr Martin Luther's Small Catechism", Concordia available from www.archive.org.

• ... our Lord Jesus Christ ... that He was ... the Son of God according to the will and power of God; that He was truly born of a virgin ... and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh.... [Chapter 3] And after his resurrection He did eat and drink with [those who were with Peter], as being possessed of flesh, although spiritually He was united to the Father.
  • Epistle of Ignatius to the Smyrnaeans, chapter 1, 3, shorter version (longer version is similar here). At page 86f of ANF1, that is, Roberts A, Donaldson J and Coxe AC (1885) Ante-Nicene Fathers, Vol 1. [c 110 AD.]

• Meanwhile, with those who have been brought before me as Christians I have pursued the following course. I have asked them if they were Christians, and if they have confessed, I have asked them a second and third time, threatening them with punishment; if they have persisted, I have commanded them to be led away to punishment.... Moreover, they affirmed that this was the sum of their guilt or error; that they had been accustomed to come together on a fixed day before daylight and to sing responsively a song unto Christ as God; and to bind themselves with an oath, not with a view to the commission of some crime, but, on the contrary, that they would not commit theft, nor robbery, nor adultery, that they would not break faith, nor refuse to restore a deposit when asked for it.... For the contagion of this superstition has permeated not only the cities, but also the villages and even the country districts. Yet it can apparently be arrested and corrected. At any rate, it is certainly a fact that the [pagan] temples, which were almost deserted, are now beginning to be frequented....
  • Pliny the Younger, Governor of Bithynia, c112AD, (Pliny, Epp, X, 96)

• ... our Lord Jesus Christ, who for our sins suffered even unto death, [but] "whom God raised from the dead, having loosed the bands of the grave" [Acts 2:24]. "In whom, though now ye see Him not, ye believe..." [1 Pet 1:8].... He comes as the Judge of the living and the dead.
  • Epistle of Polycarp to the Philippians, chapters 1 and 2. At page 33 of ANF1, that is, Roberts A, Donaldson J and Coxe AC (1885) Ante-Nicene Fathers, Vol 1. [Perhaps about 150 AD.]

• But Sunday is the day on which we all hold our common assembly, because ... Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.
  • The first apology of Justin, chapter LXVII. c156AD. In ANF1, that is, Roberts A, Donaldson J and Coxe AC (1885) Ante-Nicene Fathers, Vol 1.

• The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in ... God, the Father Almighty, ... and in ... Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father ... and that He should execute just judgment towards all....
  • Irenaeus Against Heresies, book 1: chapter 10: paragraph 1 (1:10:1). At page 330 of ANF1, that is, Roberts A, Donaldson J and Coxe AC (1885) Ante-Nicene Fathers, Vol 1. [c 185 AD.] [The Nicene Creed, effectively. Cf 3:4:2 p417. Cf 5:20:1 p548.]

• He questioned them about the Saviour: Did He really speak privately with a woman and not openly to us? Are we to turn about and all listen to her? Did He prefer her to us?
  Then Mary wept and said to Peter, My brother Peter, what do you think? Do you think that I have thought this up myself in my heart, or that I am lying about the Saviour?
  Levi answered and said to Peter, Peter you have always been hot tempered.
  Now I see you contending against the woman like the adversaries.
  But if the Saviour made her worthy, who are you indeed to reject her? Surely the Saviour knows her very well.
  That is why He loved her more than us. Rather let us be ashamed and put on the perfect Man, and separate as He commanded us and preach the gospel, not laying down any other rule or other law beyond what the Saviour said.
  And when they heard this they began to go forth to proclaim and to preach.
  • Mary 9:4–10

• The elders of the Jews answered and said unto Jesus: What shall we see? Firstly, that thou wast born of fornication; secondly, that thy birth in Bethlehem was the cause of the slaying of children; thirdly, that thy father Joseph and thy mother Mary fled into Egypt because they had no confidence before the people.
  • Acts of Pilate, or The Gospel of Nicodemus (ca. 150–255)

Main article: Jesus in the Talmud

• Yeshua's [Jesus's] mother was Miriam [Mary]... This is as they say about her in the Pumbeditha: This one strayed from [was unfaithful to] her husband... He is guilty as a beguiler who says, "I will worship (other gods),"… In the case of any one who is liable to death penalties enjoined in the Law, it is not proper to lie in wait for him except he be a beguiler... [as] they did to Ben Stada [Jesus] whom they hanged on the eve of the Passover... The husband of his [Jesus'] mother was called Stada [Joseph ben Stada], and her seducer Pandera [a Roman name].
  • The Talmud, Mishnah 27:15, "Offenders Liable to Capital Punishment: The Beguiler to Idolatry" (ca. 200). Peter Schäfer in Jesus in the Talmud (Princeton, 2007) explains: "if the [Babylonian Talmud] takes it for granted that [Jesus's] mother was an adulteress, then the logical conclusion follows that we was a mamzer, a bastard or illegitimate child".

• And the Son of God died; it is by all means to be believed, because it is absurd. And he was buried and rose again; the fact is certain because it is impossible.
  • Tertullian (150–225), De Carne Christi. (This is actually a famous paraphrased translation, based upon separate statements of Tertullian).

• … the Son of God died; it is by all means to be believed, because it is absurd.
  • Original Latin: et mortuus est dei filius: prorsus credibile est, quia ineptum est.
  • Tertullian, De Carne Christi (5), (ca. 155–230). See also Fideism and Credo quia absurdum.

• Josephus … in seeking after the cause of the fall of Jerusalem and the destruction of the temple … ought to have said that the conspiracy against Jesus was the cause of these calamities befalling the people, since they put to death Christ.
  • Origen (c. 185–c. 254), Origin Against Celus, Book I, Chapter XLVII

• This, I shall say, is He, the son of the carpenter or the whore, the destroyer of the Sabbath, the Samaritan and Who had a devil. This is He, Whom ye bought of Judas: this is He, Who was smitten with a reed and with bufferings, dishonoured with spittings, drugged with gall and vinegar. This is He, Whom the disciples stole secretly away, that it might be said that He had risen again[.]
  • Tertullian, De spectaculis (ca. 197–202)

• Jesus reveals the law to us when he reveals to us the secrets of the law. For we who are of the catholic Church, we do not spurn the law of Moses but accept it, so long as it is Jesus who reads it to us. Indeed, we can only possess a correct understanding of the Law when he reads it to us, and we are able to receive his sense and understanding.
  • Origen (c. 185–c. 254), in R. B. Tollington, trans., Selections from the Commentaries and Homilies of Origen, London, 1929, p. 54

• ‘If,’ said he, ‘the Father begat the Son, he that was begotten had a beginning of existence: and from this it is evident, that there was a time when the Son was not. It therefore necessarily follows, that he had his substance from nothing.’
  • Arius of Alexandria, (ca250/256–336) on the Arian heresy [6]

• How can we admit that the divine became an embryo, and that after its birth, it was wrapped in swaddling clothes, covered with blood, bile, and even worse things?
  • Porphyry of Tyre (c. 233–c. 309 CE), Porphyry Against the Christians: The Literary Remains (Guildford 1994), expressing the Neoplatonist's skepticism about Jesus' divinity

• Every prophet, every ancient writer, every revolution of the state, every law, every ceremony of the old covenant points only to Christ, announces only him, represents only him.
  • Eusebius of Caesarea (c. 263–339?), Demonstratio Evangelium, 4: 15 in J. P. Migne, ed., Patrologia Graeca, Paris, 1857–66, vol. 22, p. 296

• [T]he Jewish people were driven by their drunkenness and plumpness to the ultimate evil; they kicked about, they failed to accept the yoke of Christ, nor did they pull the plow of his teaching. Another prophet hinted at this when he said: "Israel is as obstinate as a stubborn heifer." … Although such beasts are unfit for work, they are fit for killing. And this is what happened to the Jews: while they were making themselves unfit for work, they grew fit for slaughter. This is why Christ said: "But as for these my enemies, who did not want me to be king over them, bring them here and slay them." (Luke 19:27)
  • Saint John Chrysostom (349–ca. 407) in Κατά Ιουδαίων [Adversus Judaeos or Against the Jews or Against Judaizing Christians] as translated in Eight Homilies Against the Jews, Homily 1. Many Christians have since condemned Chrysostom's rhetoric against Jewish traditions, and its later use for antisemitic campaigns, specifically those of Nazi Germany; Rev. Richard John Neuhaus explains that "John Chrysostom in fourth-century Constantinople should not be held responsible for the misrepresentation of his writings by Nazis in twentieth-century Germany" (First Things, November 1996).

• The heathen ... begins to praise Christ, not in order to do him honor, but to make you despair. It is the deadly cunning of the serpent, to turn you away from Christ by praising Christ, to extol deceitfully the one he doesn’t dare to disparage. He exaggerates the sovereign majesty of Christ in order to make him out quite unique, to stop you hoping for anything like what was demonstrated in his rising.
  • Augustine of Hippo, “How to answer their exaggerated praise of Christ and their disparaging of Christians,” Sermon 361:15

Main article: Jesus in Islam

This section contains quotes about Isa (Jesus) that occur in the Qur'an and the Hadith.

 

Qur'an in Wikisouce

 

• Surah ii. 81: "Moreover, to Moses gave we 'the Book,' and we raised up apostles after him; and to Jesus, son of Mary, gave we clear proofs of his mission and strengthened him by the Holy Spirit. So oft then as an apostle cometh to you with that which your souls desire not, swell ye with pride, and treat some as imposters, and slay others?"
  • quoted from T.P. Hughes: Dictionary of Islam.

• Surah ii. 254: "Some of the apostles we have endowed more highly than others: Those to whom God hath spoken. He hath raised to the loftiest grade, and to Jesus, son of Mary we gave manifest signs, and we strengthened him with the Holy Spirit. And if God had pleased, they who came after them would not have wrangled, after the clear signs had reached them. But into disputes they fell; some of them believed, and some were infidels; yet if God had pleased, they would not have thus wrangled; but God doth what he will."
  • quoted from T.P. Hughes: Dictionary of Islam.

• Surah iii. 37-42: "And remember when the angels said, 'O Mary! Verily hath God chosen thee, and purified thee, and chosen thee above the women of the worlds! O Mary! Be devout towards thy Lord, and prostrate thyself and bow down with those who bow.' This is one of the announcements of things unseen by thee: To thee, O Muhammad! do we reveal it; for thou wast not with them when they cast lots with reeds which of them should rear Mary: nor wast thou with them when they disputed about it. Remember when the angel said, "O mary! Verily God annnounceth to thee the Word from Him: His name shall be Messiah Jesus the son of Mary, illustrious in this world, and in the next, and one of those who have near access to God; and he shall speak to mean alike when in the cradle and when grown up; and he shall be one of the just.' She said, 'How, O my Lord? Shall I have a son, when man hath not touched me?' He said, 'Thus: God will create what He will; when He decreeth a thing He only saith, "Be," and it is.' And He will teach him the Book, and the Wisdom, and the Law, and the Evangel; and he shall be an apostle to the children of Israel."
  • Quoted from T.P. Hughes: Dictionary of Islam.

• Surah iii. 44: "And I have come to attest the law which was before me; and to allow you part of that which had been forbidden you; and I come to you with a sign from your Lord; Fear God, then, and obey me; of a truth God is my Lord, and your Lord: Therefore worship Him. This is a right way."
  • quoted from T.P. Hughes: Dictionary of Islam.

• And he will speak to the people when in the cradle and when of old age, and (he will be) one of the good ones.
  • Qur'an 3:46

• She said: My Lord! How can I have a child when no mortal hath touched me? He said: So (it will be). Allah createth what He will. If He decreeth a thing, He saith unto it only: Be! and it is.
  And He will teach him the Scripture and wisdom, and the Torah and the Gospel,
  And will make him a messenger unto the Children of Israel, (saying): Lo! I come unto you with a sign from your Lord. Lo! I fashion for you out of clay the likeness of a bird, and I breathe into it and it is a bird, by Allah's leave. I heal him who was born blind, and the leper, and I raise the dead, by Allah's leave. And I announce unto you what ye eat and what ye store up in your houses. Lo! herein verily is a portent for you, if ye are to be believers.
  And (I come) confirming that which was before me of the Torah, and to make lawful some of that which was forbidden unto you. I come unto you with a sign from your Lord, so keep your duty to Allah and obey me.
  • The Quran Sura 3:47-50 as translated by Marmaduke Pickthall in The Meaning of the Glorious Koran (1930)

• Surah iii. 51, 52: "These signs, and this wise warning do we rehearse to thee. Verily, Jesus is as Adam in the sight of God. He created Him of dust: He then said to him, 'Be,' - and he was."
  • quoted from T.P. Hughes: Dictionary of Islam.

• And when Allah said: O Isa, [Jesus] I am going to terminate the period of your stay (on earth) and cause you to ascend unto Me and purify you of those who disbelieve and make those who follow you above those who disbelieve to the day of resurrection; then to Me shall be your return, so l will decide between you concerning that in which you differed.
  • Original: إِذْ قَالَ اللّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَإِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُواْ وَجَاعِلُ الَّذِينَ اتَّبَعُوكَفَوْقَ الَّذِينَ كَفَرُواْ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ إِلَيَّ مَرْجِعُكُمْفَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
  • The Qur'an, Sura 3:55 (The Family of Amram, سورة آل عمران)

• Surah iii. 72, 73: "And some truly are there among them who torture the Scriptures with they tongues, in order that ye may suppose it to be from the Scripture, yet it is not from the Scripture. And they say, 'This is from God'; yet it is not from God; and they utter s lie against God, and they know they do so. It beseemeth not a man, that God should give his the Scriptures and the Wisdom, and the gift of prophecy, and that then he should say to his followers, 'Be ye worshipers of me, as well as of God'; but rather, 'Be ye perfect in things pertaining to God, since ye know the Scriptures, and have studied deep.'"
  • quoted from T.P. Hughes: Dictionary of Islam.

• Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened — Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few —
  And because of their disbelief and of their speaking against Mary a tremendous calumny;
  And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger — they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain.
  But Allah took him up unto Himself. Allah was ever Mighty, Wise.
  There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them.
  • Original:فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بَآيَاتِ اللّهِ وَقَتْلِهِمُ الأَنْبِيَاءَبِغَيْرِ حَقًّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللّهُ عَلَيْهَابِكُفْرِهِمْفَلاَ يُؤْمِنُونَ إِلاَّ قَلِ
    وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَبُهْتَاناً عَظِيماً
    وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَمَرْيَمَرَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ وَإِنَّالَّذِينَاخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَالظَّنِّوَمَا قَتَلُوهُ يَقِينا
    بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُعَزِيزاً حَكِيماً
    وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِوَيَوْمَالْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدا
  • The Qur'an, Sura 4:155–159 (The Women, سورة النساء)

• Surah iv. 169: "O ye people of the Book! Overstep not bounds in your religion; and of God, speak only truth. The Messiah, Jesus, son of Mary, is only an apostle of God, and His Word which he conveyed into Mary, and a Spirit from Him. Believe, therefore, in God and His apostles, and say not, 'Three': (i.e. there is a Trinity) - Forbear - it will be better for you. God is only one God! Far be it from His glory that He should have a son! His, whatever is in the Heavens, and whatever is in the Earth! And God is a sufficient Guardian."
  • quoted from T.P. Hughes: Dictionary of Islam.

• O followers of the Book! [The Bible] do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Marium [Jesus son of Mary] is only an apostle of Allah and His Word which He communicated to Marium and a spirit from Him; believe therefore in Allah and His apostles, and say not, Three. Desist, it is better for you; Allah is only one God; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector.
  • Original: يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْعَلَى اللّهِ إِلاَّ الْحَقِّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُاللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ فَآمِنُواْ بِاللّهِوَرُسُلِهِ وَلاَ تَقُولُواْ ثَلاَثَةٌ انتَهُواْ خَيْراً لَّكُمْ إِنَّمَا اللّهُإِلَـهٌوَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي السَّمَاوَاتوَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيل
  • The Qur'an, Sura 4:171 (The Women, سورة النساء)

• In blasphemy indeed are those that say that God is Christ the son of Mary. Say: "Who then hath the least power against God, if He wished to destroy Christ the son of Mary, his mother, and all those on the earth? For to God belongeth the dominion of the heavens and the earth, and all that is between. He createth what He pleaseth. For God hath power over all things."
  • Qur'an 5:17

• Surah v. 50, 51: "And in the footsteps of the prophets caused we Jesus, the son of Mary, to follow, confirming the law which was before him; and we gave him the Evangel with its guidance and light, confirmatory of the preceding Law: a guidance and warning to those who fear God:- And that the people of the Evangel may judge according to what God hath sent down therein. And whose will not judge by what God hath sent down - such are the perverse."
  • quoted from T.P. Hughes: Dictionary of Islam.

• Certainly they disbelieve who say: Surely Allah, He is the Messiah, son of Marium; and the Messiah said: O Children of Israel! serve Allah, my Lord and your Lord. Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust.
  Certainly they disbelieve who say: Surely Allah is the third (person) of the three; and there is no god but the one God, and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve.
  • Original: لَقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللّهَ هُوَالْمَسِيحُ ابْنُ مَرْيَمَ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُواْاللّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَن يُشْرِكْ بِاللّهِ فَقَدْ حَرَّمَ اللّهُعَلَيهِالْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ
    لَّقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللّهَ ثَالِثُ ثَلاَثَةٍ وَمَا مِنْإِلَـهٍ إِلاَّ إِلَـهٌ وَاحِدٌ وَإِن لَّمْ يَنتَهُواْ عَمَّا يَقُولُونَ لَيَمَسَّنَّالَّذِينَ كَفَرُواْ مِنْهُمْ عَذَابٌ أَلِي
  • The Qur'an, Sura 5:72–73 (The Dinner Table, سورة المائدة

• Surah v. 76-69: "They misbelieve who say, 'Verily, God is the Messiah, the son of Mary'; but the Messiah said, 'O children of Israel! Worship God, my Lord and your Lord; verily, he who associates aught with God, God hath forbidden him Paradise, and his resort is the Fire, and the unjust shall have none to help them. They misbelieve who say, 'Verily God is the third of three, for there is no God but one; and if they do not desist from what they say, there shall touch those who misbelieve amongst them grievous woe. Will they not turn again towards God and ask pardon of Him? For God is forgiving and merciful.' The Messiah, the son of Mary, is only a prophet! Prophets before him have passed away; and his mother was a confessor; they used both to eat food. See how we explain to them the signs, yet see how they turn aside!"
  • quoted from T.P. Hughes: Dictionary of Islam.

• Surah lvii. 26, 27: "And of old sent we Noah and Abraham, and on their seed conferred the gift of prophecy, and the Book; and some of them we guided aright; but many were evil doers. Then we caused our apostles to follow in their footsteps; and we caused Jesus the son of Mary to follow them; and we gave him the Evangel and we put into the hearts of those who followed him kindness and compassion; but as to the monastic life, they invented it themselves. The desire only of pleasing God did we prescribe to them, and this they observed not as it ought to have been observed; but to such of them as believed gave we their reward, though many of them were perverse."
  • quoted from T.P. Hughes: Dictionary of Islam.

• Surah xix. 16-21: "And make mention in the Book, of Mary, when she went apart from her family, eastward, and took a veil to shroud herself from them: and We sent Our spirit to her, and he took before her the form of a perfect man. She said: 'I fly for refuge from thee to the God of Mercy! If thou fearest Him, begone from me.' He said: 'I am only a messenger of they Lord, that I may bestow on thee a holy son.' She said: 'How shall I have a son, when man hath never touched me? And I am not unchaste.' He said: 'So shall it be. Thy Lord hath said: "Easy is this with me; and we will make him a sign to mankind and a mercy from us. For it is a thing decreed."'"
  • quoted from T.P. Hughes: Dictionary of Islam.

• Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing.
  O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot.
  Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy?
  He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,
  And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,
  And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest.
  Peace on me the day I was born, and the day I die, and the day I shall be raised alive!
  Such was Jesus, son of Mary: (this is) a statement of the truth concerning which they doubt.
  It befitteth not (the Majesty of) Allah that He should take unto Himself a son. Glory be to Him! When He decreeth a thing, He saith unto it only: Be! and it is.
  And lo! Allah is my Lord and your Lord. So serve Him. That is the right path.
  The sects among them differ: but woe unto the disbelievers from the meeting of an awful Day.
  See and hear them on the Day they come unto Us! yet the evil-doers are today in error manifest.
  And warn them of the Day of anguish when the case hath been decided. Now they are in a state of carelessness, and they believe not.
  • Original: فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئاًفَرِيّاً
    يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْأُمُّكِ بَغِيّاً
    فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَفِيالْمَهْدِ صَبِيّاً
    قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِينَبِيّاً
    وَجَعَلَنِي مُبَارَكاً أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِوَالزَّكَاةِ مَا دُمْتُ حَيّاً
    وَبَرّاً بِوَالِدَتِي وَلَمْ يَجْعَلْنِيجَبَّاراً شَقِيّاً
    وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُوَيَوْمَ أُبْعَثُ حَيّاً
    ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّالَّذِي فِيهِ يَمْتَرُونَ
    مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
    وَإِنَّ اللَّهَرَبِّي وَرَبُّكُمْفَاعْبُدُوهُ هَذَا صِرَاطٌ مُّسْتَقِيمٌ
    فَاخْتَلَفَ الْأَحْزَابُ مِنبَيْنِهِمْ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ
    أَسْمِعْ بِهِمْوَأَبْصِرْ يَوْمَ يَأْتُونَنَا لَكِنِ الظَّالِمُونَ الْيَوْمَ فِي ضَلَالٍ مُّبِينٍ
    وَأَنذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍوَهُمْ لَا يُؤْمِنُونَ
  • The Qur'an, Sura 19:27–39 (Maryam, سورة مريم

• Surah lxi. 6: "And remember when Jesus the son of Mary said, 'O children of Israel! Of a truth I am God's apostle to you to confirm the law which was given before me, and to announce an apostle that shall come after me whose name shall be Ahmad! But when he (Ahmad) presented himself with clear proofs of his mission, they said, 'This is manifest sorcery!"
  • quoted from T.P. Hughes: Dictionary of Islam.

• Surah xxiii. 52: "And we appointed the Son and his Mother for a sign; and we prepared an abode in a lofty spot, quiet and watered with springs."
  • quoted from T.P. Hughes: Dictionary of Islam.

• Surah v. 112-115: "Remember when the Apostles said: 'O Jesus, Son of Mary! Is thy Lord able to send down a furnished table to us out of Heaven?' He said: 'Fear God if ye be believers.' They said: 'We desire to eat therefrom, and to have our hearts assured; and to know that thou hast indeed spoken truth to us, and to be witnesses thereof.' Jesus, Son of Mary, said: 'O God our Lord! Send down a table to us out of Heaven, that it may become a recurring festival to us, to the first of us and to the last of us, and a sign from thee; and do thou nourish us, for thou art the best of nourishers.' And God said: 'Verily, I will cause it to descend unto you; but whoever among you after that shall disbelieve, I will surely chastise him with a chastisement wherewith I will not chastise any other creature.
  • quoted from T.P. Hughes: Dictionary of Islam.

• Surah v. 19: "Infidels now are they who say, 'Verily God is Messiah Ibn Maryam (son of Mary)! SAY: And who could aught obtain from God, if he chose to destroy the Messiah Ibn Maryam, and his mother, and all who are on the earth together?'"
  • quoted from T.P. Hughes: Dictionary of Islam.

• And when Allah will say: O Isa son of Marium! [Jesus son of Mary] did you say to men, Take me and my mother for two gods besides Allah he will say: Glory be to Thee, it did not befit me that I should say what I had no right to (say); if I had said it, Thou wouldst indeed have known it; Thou knowest what is in my mind, and I do not know what is in Thy mind, surely Thou art the great Knower of the unseen things.
  • Original: وَإِذْ قَالَ اللّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلتَ لِلنَّاسِ اتَّخِذُونِيوَأُمِّيَ إِلَـهَيْنِ مِن دُونِ اللّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْأَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُمَا فِينَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنتَ عَلاَّمُ الْغُيُوب
  • The Qur'an, Sura 5:116 (The Dinner Table, سورة المائدة

• Surah vi. 85: "And Zachariah, John, Jesus, and Elias: all were just persons."
  • quoted from T.P. Hughes: Dictionary of Islam.

• Surah ix. 30: "The Jews say Ezra is the Son of God; and the Christians say that the Messiah is the Son of God; that is what they say with their mouths imitating the sayings of those who misbelieve before - God fight them! - How they lie!"
  • quoted from T.P. Hughes: Dictionary of Islam.

• Then she conceived him; and withdrew with him to a remote place. ‏And the throes of childbirth drove her to the trunk of a palm-tree. She said: Oh, would that I had died before this, and had been a thing quite forgotten! ‏So a voice came to her from beneath her: Grieve not, surely thy Lord has provided a stream beneath thee. ‏ And shake towards thee the trunk of the palm-tree, it will drop on thee fresh ripe dates. ‏So eat and drink and cool the eye. Then if thou seest any mortal, say: Surely I have vowed a fast to the Beneficent, so I will not speak to any man to-day.
  • Qur'an 19:22-26

• But she pointed to him. They said: How should we speak to one who is a child in the cradle? He said: I am indeed a servant of Allah. He has given me the Book and made me a prophet. And He has made me blessed wherever I may be, and He has enjoined on me prayer and poor-rate so long as I live:
  • Qur'an 19:29-31

• Surah xliii. 57-65: "And when the Son of Mary was set forth as an instance of divine power, lo! Thy people cried out for joy thereat: And they said, "Are our god or is he the better?' They put this forth to thee only in the spirit of dispute. Yea. They are a contentious people. Jesus is no more than a servant whom we favored, and proposed as an instance of divine power to the children of Israel; and if we pleased, we could from yourselves bring forth Angels to succeed you on earth; and he shall be a sign of the last hour; doubt not then of it, and follow ye me: this is the right way; and let not Satan turn you aside from it, for he is your manifest foe. And when Jesus came with manifest proofs, he said, 'Now am I come to you with wisdom; and a part of those things about which ye are at variance I will clear up to you; fear ye God, therefore, and obey me. Verily, God is my Lord and your Lord; wherefore, worship ye him: this is a right way.' But the different parties fell into disputes among themselves; but woe to those who thus transgressed, because of the punishment of an afflictive day!"
  • quoted from T.P. Hughes: Dictionary of Islam.

• Surah xix. 35, 36: "That is Jesus, the son of Mary, the word of truth (Qaulu 'l-Haqq), whereon ye do dispute! God could not take to Himself a son! Celebrated be His praise! When He decrees a matter He only say to it 'BE,' and it is; and verily God is my Lord and your Lord, so worship Him: this is the right way. But the sects have differed among themselves."
  • quoted from T.P. Hughes: Dictionary of Islam.

• And when Isa son of Marium [Jesus son of Mary] said: O children of Israel! surely I am the apostle of Allah to you, verifying that which is before me of the Taurat and giving the good news of an Apostle who will come after me, his name being Ahmad [Muhammad], but when he came to them with clear arguments they said: This is clear magic.
  • Original: وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِإِلَيْكُم مُّصَدِّقاًلِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِي مِنبَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّاجَاءهُم بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُّبِينٌ
  • The Qur'an, Sura 61:6 (The Ranks, سورة الصف

• Say: He, Allah, is One.
  Allah is He on Whom all depend.
  He begets not, nor is He begotten.
  And none is like Him.
  • Original: بِسْمِ اللهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
    قُلْ هُوَ اللَّهُ أَحَدٌ
    اللَّهُ الصَّمَدُ
    لَمْ يَلِدْوَلَمْ يُولَدْ
    وَلَمْ يَكُن لَّهُ كُفُواً أَحَدٌ
  • The Qur'an, Sura 112:1–4 (The Unity, سورة الإخلاص This statement was declared as a rebuke to Christian doctrines of Jesus as the incarnation of God, and that God could beget a son that was his equal.

Hadith in Wikisouce

• The Prophet said, "On the night of my Ascent to the Heaven, I saw Moses who was a tall brown curly-haired man as if he was one of the men of Shan'awa tribe, and I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors and of lank hair. I also saw Malik, the gate-keeper of the (Hell) Fire and Ad-Dajjal [the Antichrist] amongst the signs which Allah showed me."
  • Hadith, translation of Sahih Bukhari, Volume 4, Book 54, Number 462

• Allah's Apostle said "How will you be when the son of Mary (Jesus) descends amongst you and he will judge people by the Law of the Qur'an and not by the law of Gospel?"
  • Hadith, translation of Sahih Bukhari, Volume 4, Book 55, Number 65

• The Prophet said, "On the Day of Resurrection the Believers will assemble and say, 'Let us ask somebody to intercede for us with our Lord.' … 'Go to Jesus, Allah's Slave, His Apostle and Allah's Word and a Spirit coming from Him.' Jesus will say, 'I am not fit for this undertaking, go to Muhammad the Slave of Allah whose past and future sins were forgiven by Allah.' So they will come to me and I will proceed till I will ask my Lord's Permission and I will be given permission.
  • Hadith, translation of Sahih Bukhari, Volume 6, Book 50, Number 3

• By Him in Whose hand is my life, the son of Mary will soon descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.
  • Hadith, translation of Sahih Bukhari, Book 1, Hadith 296

 

• "O People of the Book! Do not exaggerate in your religion nor utter aught concerning God save the truth. The Messiah, Jesus son of Mary, was only a Messenger of God, and His Word which He conveyed unto Mary, and a spirit from Him. So believe in God and His messengers, and say not 'Three' — Cease! (it is better for you! — God is only One God. Far be it removed from His transcendent majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And God is sufficient as Defender." (Quran 4:171)
  • Islamic inscription in the east-northeast inner octagonal arcade of the Dome of the Rock, Jerusalem (692 CE), [link to full text and translation]

• Oh God, bless Your Messenger and Your servant Jesus son of Mary. Peace be on him the day he was born, and the day he dies, and the day he shall be raised alive! Such was Jesus, son of Mary, (this is) a statement of the truth concerning which they doubt.
  • Islamic inscription in the north-northwest inner octagonal arcade of the Dome of the Rock, Jerusalem (692 CE), [link to full text and translation]

• It befitteth not (the Majesty of) God that He should take unto Himself a son. Glory be to Him! When He decreeth a thing, He saith unto it only: Be! and it is. Lo! God is my Lord and your Lord. So serve Him. That is the right path. God (Himself) is witness that there is no God save Him.
  • Islamic inscription in the northwest-west inner octagonal arcade of the Dome of the Rock, Jerusalem (692 CE), [link to full text and translation]

• There is no god but God. He is One. Praise be to God, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence.
  • Islamic inscription in the west-northwest inner octagonal arcade of the Dome of the Rock, Jerusalem (692 CE), [link to full text and translation]

• The purpose and cause of the incarnation was that He might illuminate the world by His wisdom and excite it to the love of Himself.
  • Peter Abelard (1079–1142), as quoted in "The Abelardian Doctrine Of The Atonement" (1892), published in Doctrine and Development : University Sermons (1898) by Hastings Rashdall, p. 138

• If it be necessary, therefore, as it appears, that the heavenly kingdom be made up of men, and this cannot be effected unless the aforesaid satisfaction be made, which none but God can make and none but man ought to make, it is necessary for the God-man to make it.
  • St. Anselm of Canterbury (1033–1109), Cur Deus Homo

• If You return to earth, come armed Lord,
  because enemies are preparing other crosses
  —not Turks, not Jews—but those of Your own kingdom
  • Tommaso Campanella, "To Jesus Christ", as cited in Roush, Sherry, 2011, Selected Philosophical Poems of Tommaso Campanella, University of Chicago Press, p. 18. Jesus

• He did not call them Abraham's children, but a "brood of vipers" [Matt. 3:7]. Oh, that was too insulting for the noble blood and race of Israel, and they declared, "He has a demon' [Matt 11:18]. Our Lord also calls them a "brood of vipers"; furthermore in John 8 [:39,44] he states: "If you were Abraham's children ye would do what Abraham did... You are of your father the devil. It was intolerable to them to hear that they were not Abraham's but the devil's children, nor can they bear to hear this today.
  • Martin Luther (1543), quoting what Jesus is said to have declared to some of the Jewish religious leaders of his time. On the Jews and Their Lies [7]

• In those holy fields.
  Over whose acres walk'd those blessed feet
  Which, fourteen hundred years ago, were nail'd
  For our advantage on the bitter cross.
  • William Shakespeare, Henry IV, Part I (c. 1597), Act I, scene 1, line 24

• And on his brest a bloodie crosse he bore,
  The deare remembrance of his dying Lord,
  For whose sweete sake that glorious badge he wore.
  • Edmund Spenser, The Faerie Queene (1589–96), Book I, Canto I, Stanza 2

• I must at this juncture declare that those doctrines which certain churches put forward concerning Christ, I neither affirm nor deny, for I freely confess that I do not grasp them.
  • Baruch Spinoza, Theologico-Political Treatise [8] (1677)

• We Recognize No Sovereign but God, and no King but Jesus!
  • John Adams and John Hancock (April 18, 1775)[9])

• Jesus taught the world nothing that had not been taught as earnestly before by other masters. He begins His sermon [on the Mount] with certain purely Buddhistic precepts that had found acceptance among the Essenes, and were generally practiced by the Orphikoi, and the Neo-platonists... Every word of His sermon is an echo of the essential principles of monastic Buddhism.
  • H.P. Blavatsky in Isis Unveiled Vol. 2, (1877)

• I believe blindly in those words of Christ that I clearly understand and still more in those that were expressed by Him in the Sermon on the Mount for I find them literally repeated in the Buddhist sermons of Gautama, in the Dhammapada and in the Sastras of Siddhartha Buddha, as well as the Egyptian Book of the Dead.
  • H.P. Blavatsky, The Letters of H. P. Blavatsky: Volume 1 1861-1879, ISBN-13: 978-0835608367

• The religion which the primitive teaching of the early few apostles most resembled — a religion preached by Jesus himself — is the elder of... Buddhism. The latter as taught in its primitive purity, and carried to perfection by the last of the Buddhas, Gautama, based its moral ethics on three fundamental principles. It alleged that 1, every thing existing, exists from natural causes; 2, that virtue brings its own reward, and vice and sin their own punishment; and, 3, that the state of man in this world is probationary... However puzzling the subsequent theological tenets; however seemingly incomprehensible the metaphysical abstractions which have convulsed the theology of every one of the great religions of mankind as soon as it was placed on a sure footing, the above is found to be the essence of every religious philosophy, with the exception of later Christianity. It was that of Zoroaster, of Pythagoras, of Plato, of Jesus, and even of Moses, albeit the teachings of the Jewish law-giver have been so piously tampered with.
  • H.P. Blavatsky, Isis Unveiled, Vol. II, Chapter III, p. 124 (1877)

• Perhaps the Church of Rome was but consistent in choosing as her titular founder the apostle who thrice denied his master at the moment of danger; and the only one, moreover, except Judas, who provoked Christ in such a way as to be addressed as the "Enemy." "Get thee behind me, Satan!" exclaims Jesus, rebuking the taunting apostle.(Gospel according to Mark, viii. 33.) There is a tradition in the Greek Church which has never found favor at the Vatican. The former traces its origin to one of the Gnostic leaders — Basilides, perhaps, who lived under Trajan and Adrian, at the end of the first and the beginning of the second century. With regard to this particular tradition, if the Gnostic is Basilides, then he must be accepted as a sufficient authority, having claimed to have been a disciple of the Apostle Matthew, and to have had for master Glaucias, a disciple of St. Peter himself...
  • H.P. Blavatsky, Isis Unveiled, Vol. II, Chapter III], p.125, (1877)

• This tradition, then, of which we have been speaking, affirms that, when frightened at the accusation of the servant of the high priest, the apostle had thrice denied his master, and the cock had crowed, Jesus, who was then passing through the hall in custody of the soldiers, turned, and, looking at Peter, said: "Verily, I say unto thee, Peter, thou shalt deny me throughout the coming ages, and never stop until thou shalt be old, and shalt stretch forth thy hands, and another shall gird thee and carry thee whither thou wouldst not." The latter part of this sentence, say the Greeks, relates to the Church of Rome, and prophesies her constant apostasy from Christ, under the mask of false religion. Later, it was inserted in the twenty-first chapter of John, but the whole of this chapter had been pronounced a forgery, even before it was found that this Gospel was never written by John the Apostle at all.
  • H.P. Blavatsky, Isis Unveiled, Vol. II, Chapter III], p. 125, (1877)

• All the civilized portion of the Pagans who knew of Jesus honored him as a philosopher, an adept whom they placed on the same level with Pythagoras and Apollonius. Whence such a veneration on their part for a man, were he simply, as represented by the Synoptics, a poor, unknown Jewish carpenter from Nazareth? As an incarnated God there is no single record of him on this earth capable of withstanding the critical examination of science; as one of the greatest reformers, an inveterate enemy of every theological dogmatism, a persecutor of bigotry, a teacher of one of the most sublime codes of ethics, Jesus is one of the grandest and most clearly-defined figures on the panorama of human history. His age may, with every day, be receding farther and farther back into the gloomy and hazy mists of the past; and his theology — based on human fancy and supported by untenable dogmas may, nay, must with every day lose more of its unmerited prestige; alone the grand figure of the philosopher and moral reformer instead of growing paler will become with every century more pronounced and more clearly defined. It will reign supreme and universal only on that day when the whole of humanity recognizes but one father — the unknown one above — and one brother — the whole of mankind below.
• H.P. Blavatsky, Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology, Vol. II, Chapter III, p. 150 (1877)

• This gem is in the collection of the author of "The Gnostics and their Remains." See p. 201.

† "Heresies," xxvii. 151 — THE LONG-HAIRED NAZARENES. father — the unknown one above — and one brother — the whole of mankind below.

• Our Lord Jesus Christ, a little before his departure, commissioned his apostles to Go, and teach all nations; or, as another evangelist expresses it, Go into all the world, and preach the gospel to every creature. This commission was as extensive as possible, and laid them under obligation to disperse themselves into every country of the habitable globe, and preach to all the inhabitants, without exception, or limitation. They accordingly went forth in obedience to the command, and the power of God evidently wrought with them.
  • William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (1792)’’ Sect. I : An Enquiry whether the Commission given by our Lord to his Disciples be not still binding on us.

• [N]either antiquity nor any other nation has imagined a more atrocious and blasphemous absurdity than that of eating God. This is how Christians treat the autocrat of the universe.
  • Frederick the Great, Letters of Voltaire and Frederick the Great (New York: Brentano's, 1927), transl. Richard Aldington, letter 215 from Frederick to Voltaire (19 March 1776)

• The ancient and popular doctrine of the Millennium was intimately connected with the second coming of Christ. As the works of the creation had been finished in six days, their duration in their present state, according to a tradition which was attributed to the prophet Elijah, was fixed to six thousand years. By the same analogy it was inferred that this long period of labour and contention, which was now almost elapsed, would be succeeded by a joyful Sabbath of a thousand years; and that Christ, with the triumphant band of the saints and the elect who had escaped death, or who had been miraculously revived, would reign upon earth till the time appointed for the last and general resurrection. So pleasing was this hope to the mind of believers, that the new Jerusalem, the seat of this blissful kingdom, was quickly adorned with all the gayest colours of the imagination. … Though it might not be universally received, it appears to have been the reigning sentiment of the orthodox believers; and it seems so well adapted to the desires and apprehensions of mankind, that it must have contributed in a very considerable degree to the progress of the Christian faith. But when the edifice of the church was almost completed, the temporary support was laid aside. The doctrine of Christ's reign upon earth was at first treated as a profound allegory, was considered by degrees as a doubtful and useless opinion, and was at length rejected as the absurd invention of heresy and fanaticism. A mysterious prophecy, which still forms a part of the sacred canon, but which was thought to favour the exploded sentiment, has very narrowly escaped the proscription of the church.
  • Edward Gibbon (1788), The History of the Decline and Fall of the Roman Empire, 1, Chap. 15, on the progress of the Christian religion, and the sentiments, manners, numbers, and condition of the primitive Christians [10]

• How shall we excuse the supine inattention of the Pagan and philosophic world to those evidences which were presented by the hand of Omnipotence, not to their reason, but to their senses? During the age of Christ, of his apostles, and of their first disciples, the doctrine which they preached was confirmed by innumerable prodigies. The lame walked, the blind saw, the sick were healed, the dead were raised, daemons were expelled, and the laws of Nature were frequently suspended for the benefit of the church.
  … Under the reign of Tiberius, the whole earth, or at least a celebrated province of the Roman empire, was involved in a preternatural darkness of three hours. Even this miraculous event, which ought to have excited the wonder, the curiosity, and the devotion of mankind, passed without notice in an age of science and history. It happened during the lifetime of Seneca and the elder Pliny, who must have experienced the immediate effects, or received the earliest intelligence, of the prodigy. Each of these philosophers, in a laborious work, has recorded all the great phenomena of Nature, earthquakes, meteors, comets, and eclipses, which his indefatigable curiosity could collect. Both the one and the other have omitted to mention the greatest phenomenon to which the mortal eye has been witness since the creation of the globe.
  • Edward Gibbon (1788), The History of the Decline and Fall of the Roman Empire, 1, Chap. 15, on the progress of the Christian religion, and the sentiments, manners, numbers, and condition of the primitive Christians [11]

• I doubt whether the people of this country would suffer an execution for heresy, or a three years imprisonment for not comprehending the mysteries of the trinity.
  • Thomas Jefferson, Notes on Virginia, 1782. Published in The Works of Thomas Jefferson in Twelve Volumes, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 4, p. 81

• You will next read the new testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions I. of those who say he was begotten by god, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven: and 2. of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, & was Punished capitally for sedition by being gibbeted according to the Roman law which punished the first commission of that offence by whipping, & the second by exile or death in furcâ. … Do not be frightened from this inquiry by any fear of it's consequences. If it ends in a belief that there is no god, you will find incitements to virtue in the comfort & pleasantness you feel in its exercise, and the love of others which it will procure you. If you find reason to believe there is a god, a consciousness that you are acting under his eye, & that he approves you, will be a vast additional incitement; if that there be a future state, the hope of a happy existence in that increases the appetite to deserve it; if that Jesus was also a god, you will be comforted by a belief of his aid and love. In fine, I repeat that you must lay aside all prejudice on both sides, & neither believe nor reject anything because any other persons, or description of persons have rejected or believed it. Your own reason is the only oracle given you by heaven, and you are answerable not for the rightness but uprightness of the decision. I forgot to observe when speaking of the new testament that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration as much as the others, and you are to judge their pretensions by your own reason, & not by the reason of those ecclesiastics. Most of these are lost. There are some however still extant, collected by Fabricius which I will endeavor to get & send you.
  • Thomas Jefferson, Letter to Peter Carr, August 10, 1787. Published in The Works of Thomas Jefferson in Twelve Volumes, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 5, pp. 324–327

• [Jesus] claims that not the observance of outer civil or statutory churchly duties but the pure moral disposition of the heart alone can make man well-pleasing to God (Matthew V, 20-48); … that injury done one’s neighbor can be repaired only through satisfaction rendered to the neighbor himself, not through acts of divine worship (V, 24). Thus, he says, does he intend to do full justice to the Jewish law (V, 17); whence it is obvious that not scriptural scholarship but the pure religion of reason must be the law’s interpreter, for taken according to the letter, it allowed the very opposite of all this. Furthermore, he does not leave unnoticed, in his designations of the strait gate and the narrow way, the misconstruction of the law which men allow themselves in order to evade their true moral duty, holding themselves immune through having fulfilled their churchly duty (VII, 13). He further requires of these pure dispositions that they manifest themselves also in works (VII, 16) and, on the other hand, denies the insidious hope of those who imagine that, through invocation and praise of the Supreme Lawgiver in the person of His envoy, they will make up for their lack of good works and ingratiate themselves into favor (VII, 21). Regarding these works he declares that they ought to be performed publicly, as an example for imitation (V, 16), and in a cheerful mood, not as actions extorted from slaves (VI, 16); and that thus, from a small beginning in the sharing and spreading of such dispositions, religion, like a grain of seed in good soil, or a ferment of goodness, would gradually, through its inner power, grow into a kingdom of God (XIII, 31-33).
  • Immanuel Kant, Religion within the Limits of Reason Alone, Book IV, Part 1, Section 1, “The Christian religion as a natural religion,” as translated by Theodore M. Greene

• Let us suppose there was a teacher of whom an historical record (or, at least, a widespread belief which is not basically disputable) reports that he was the first to expound publicly a pure and searching religion, comprehensible to the whole world. … Suppose that all he did was done even in the face of a dominant ecclesiastical faith which was onerous and not conducive to moral ends (a faith whose perfunctory worship can serve as a type of all the other faiths, at bottom merely statutory, which were current in the world at the time). Suppose, further, we find that he had made this universal religion of reason the highest and indispensable condition of every religious faith whatsoever … and this without further adding to this faith burdensome new ordinances or wishing to transform acts which he had initiated into peculiar holy practices, required in themselves as being constituent elements of religion. After this description one will not fail to recognize the person who can be referenced, not indeed as the founder of the religion which, free from every dogma, is engraved in all men’s hearts (for it does not have its origin in an arbitrary will), but as the founder of the first true church.
  • Immanuel Kant, Religion within the Limits of Reason Alone, Book IV, Part 1, Section 1, “The Christian religion as a natural religion,” as translated by Theodore M. Greene

• While [Jesus] was living the day today, how did he manage to protect himself against the enemy that would attack him from the rear, namely the next day – just because he had the eternal with him in his today in a sense totally different from the way any human being has, for that very reason he turned his back on the next day. How did he manage? Far be it from us presumptuously to try to gain popularity by fathoming what should not be fathomed. We do not believe that he came to the world in order to give us subjects for erudite research. He came into the world to set the task, in order to leave a footprint so that we would learn from him.
  • Soren Kierkegaard, Christian Discourses (Christelige Taler) Apr 26, 1848 Hong translation 1997 P. 76-77

• What have we learned from this false thing called "revealed religion"? Absolutely nothing that is useful to man, and everything that is dishonorable to God. What does the Bible teach us?—rapine, cruelty, and murder. What does the New Testament teach us?—to believe that God had sex with a woman engaged to be married. The belief in this debauchery is what is called faith.
  • Thomas Paine, The Age of Reason (1794)

• Every national church or religion has established itself by pretending some special mission from God, communicated to certain individuals. The Jews have their Moses; the Christians their Jesus Christ, their apostles and saints; and the Turks their Mahomet; as if the way to God was not open to every man alike.
  Each of those churches shows certain books, which they call revelation, or the Word of God. The Jews say that their Word of God was given by God to Moses face to face; the Christians say, that their Word of God came by divine inspiration; and the Turks say, that their Word of God (the Koran) was brought by an angel from heaven. Each of those churches accuses the other of unbelief; and, for my own part, I disbelieve them all.
  • Thomas Paine, The Age of Reason (1794) [12]

• Having thus made an insurrection and a battle in heaven, in which none of the combatants could be either killed or wounded — put Satan into the pit — let him out again — given him a triumph over the whole creation — damned all mankind by the eating of an apple, these Christian mythologists bring the two ends of their fable together. They represent this virtuous and amiable man, Jesus Christ, to be at once both God and man, and also the Son of God, celestially begotten, on purpose to be sacrificed, because they say that Eve in her longing had eaten an apple.
  • Thomas Paine, The Age of Reason (1794) [13]

• If I owe a person money, and cannot pay him, and he threatens to put me in prison, another person can take the debt upon himself, and pay it for me. But if I have committed a crime, every circumstance of the case is changed. Moral justice cannot take the innocent for the guilty even if the innocent would offer itself. To suppose justice to do this, is to destroy the principle of its existence, which is the thing itself. It is then no longer justice. It is indiscriminate revenge.
  • Thomas Paine, The Age of Reason (1794) [14]

• As to the Christian system of faith, it appears to me as a species of atheism; a sort of religious denial of God. It professes to believe in a man rather than in God. It is a compound made up chiefly of man-ism with but little deism, and is as near to atheism as twilight is to darkness. It introduces between man and his Maker an opaque body, which it calls a redeemer[.]
  • Thomas Paine, The Age of Reason (1794) [15]

• The most extraordinary of all the things called miracles, related in the New Testament, is that of the devil flying away with Jesus Christ, and carrying him to the top of a high mountain; and to the top of the highest pinnacle of the temple, and showing him and promising to him all the kingdoms of the world. How happened it that he did not discover America? or is it only with kingdoms that his sooty highness has any interest.
  • Thomas Paine, The Age of Reason (1794) [16]

• Here then is the whole story, foolish as it is, of this child and this virgin; and it is upon the barefaced perversion of this story that the book of Matthew, and the impudence and sordid interest of priests in later times, have founded a theory, which they call the gospel; and have applied this story to signify the person they call Jesus Christ; begotten, they say, by a ghost, whom they call holy, on the body of a woman, engaged in marriage, and afterwards married, whom they call a virgin, seven hundred years after this foolish story was told; a theory which, speaking for myself, I hesitate not to believe, and to say, is as fabulous and as false as God is true. …
  It is not then the existence or the non-existence, of the persons that I trouble myself about; it is the fable of Jesus Christ, as told in the New Testament, and the wild and visionary doctrine raised thereon, against which I contend. The story, taking it as it is told, is blasphemously obscene. It gives an account of a young woman engaged to be married, and while under this engagement, she is, to speak plain language, debauched by a ghost, under the impious pretence, (Luke i. 35,) that "the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Notwithstanding which, Joseph afterwards marries her, cohabits with her as his wife, and in his turn rivals the ghost. This is putting the story into intelligible language, and when told in this manner, there is not a priest but must be ashamed to own it
  • Thomas Paine, The Age of Reason (1794) [17]

• Matthew says, that the angel that was sitting upon the stone on the outside of the sepulchre told the two Marys that Christ was risen, and that the women went away quickly. Mark says, that the women, upon seeing the stone rolled away, and wondering at it, went into the sepulchre, and that it was the angel that was sitting within on the right side, that told them so. Luke says, it was the two angels that were standing up; and John says, it was Jesus Christ himself that told it to Mary Magdalene; and that she did not go into the sepulchre, but only stooped down and looked in.
  Now, if the writers of these four books had gone into a court of justice to prove an alibi, (for it is of the nature of an alibi that is here attempted to be proved, namely, the absence of a dead body by supernatural means,) and had they given their evidence in the same contradictory manner as it is here given, they would have been in danger of having their ears cropt for perjury, and would have justly deserved it. Yet this is the evidence, and these are the books, that have been imposed upon the world as being given by divine inspiration, and as the unchangeable word of God.
  • Thomas Paine, The Age of Reason (1794) [18]

• One could wish no easier death than that of Socrates, calmly discussing philosophy with his friends; one could fear nothing worse than that of Jesus, dying in torment, among the insults, the mockery, the curses of the whole nation. In the midst of these terrible sufferings, Jesus prays for his cruel murderers. Yes, if the life and death of Socrates are those of a philosopher, the life and death of Christ are those of a God.
  • Jean-Jacques Rousseau, Émile: Or, On Education (1762), Book IV

 

Alphabetized by author

• I almost shudder at the thought of alluding to the most fatal example of the abuses of grief which the history of mankind has preserved — the Cross. Consider what calamities that engine of grief has produced!
  • John Adams, letter to Thomas Jefferson (September 3, 1816). Published in Adams-Jefferson Letters: The Complete Correspondence Between Thomas Jefferson and Abigail and John Adams (UNC Press, 1988), p. 488

• Jesus! How does the very word overflow with sweetness, and light, and love, and life; filling the air with odors, like precious ointment poured forth; irradiating the mind with a glory of truths on which no fear can live, soothing the wounds of the heart with a balm that turns the sharpest anguish into delicious peace, shedding through the soul a cordial of immortal strength. Jesus! the answer to all our. doubts, the spring of all our courage, the earnest of all our hopes, the charm omnipotent against all our foes, the remedy for all weakness, the supply of all our wants, the fullness of all our desires. Jesus! at the mention of whose name every knee shall bow and every tongue confess. Jesus! our power; Jesus! our righteousness, our sanctification, our redemption — Jesus! our elder brother, our blessed Lord and Redeemer. Thy name is the most transporting theme of the church, as they sing going up from the valley of tears, to their home on the mount of God; Thy name shall ever be the richest chord in the harmony of heaven, while the angels and the redeemed unite their exulting, adoring songs around the throne of God.
  • George Washington Bethune, reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 54.

• The principle of brotherhood expounded by the agitator of Nazareth preserved the germ of life, of truth and justice, so long as it was the beacon light of the few. The moment the majority seized upon it, that great principle became a shibboleth and harbinger of blood and fire, spreading suffering and disaster.
  • Emma Goldman, Anarchism and Other Essays, Minorities Versus Majorities, 1910, Mother Earth Publishing

• The Man of Galilee, the Carpenter, the workingman who became the revolutionary agitator of his day soon found himself to be an undesirable citizen in the eyes of the ruling knaves and they had him crucified.
  • Eugene V. Debs, "The Canton, Ohio Speech, Anti-War Speech" in The Call (16 June 1918)

• I want to say to you, about myself, that I am a child of this age, a child of unfaith and scepticism, and probably (indeed I know it) shall remain so to the end of my life. How dreadfully has it tormented me (and torments me even now) this longing for faith, which is all the stronger for the proofs I have against it. And yet God gives me sometimes moments of perfect peace; in such moments I love and believe that I am loved; in such moments I have formulated my creed, wherein all is clear and holy to me. This creed is extremely simple; here it is: I believe that there is nothing lovelier, deeper, more sympathetic, more rational, more manly, and more perfect than the Saviour; I say to myself with jealous love that not only is there no one else like Him, but that there could be no one. I would even say more: If anyone could prove to me that Christ is outside the truth, and if the truth really did exclude Christ, I should prefer to stay with Christ and not with truth.
  • Fyodor Dostoevsky Letter To Mme. N. D. Fonvisin (1854), as published in Letters of Fyodor Michailovitch Dostoevsky to his Family and Friends (1914), translated by Ethel Golburn Mayne, Letter XXI, p. 71 [[19]]

• The divinity of Jesus is made a convenient cover for absurdity. Nowhere in the Gospels do we find a precept for Creeds, Confessions, Oaths, Doctrines, and whole carloads of other foolish trumpery that we find in Christianity.
  • John Adams, letter to Thomas Jefferson. Published in The Quotable John Adams (Globe Pequot, 2008), p. 185ff

• Why is it that, next to the birthday of the Savior of the world, your most joyous and most venerated festival returns on this day [the Fourth of July]? Is it not that, in the chain of human events, the birthday of the nation is indissolubly linked with the birthday of the Savior? That it forms a leading event in the progress of the Gospel dispensation? Is it not that the Declaration of Independence first organized the social compact on the foundation of the Redeemer's mission upon earth? That it laid the cornerstone of human government upon the first precepts of Christianity?
  • John Quincy Adams (1837, during a speech at Newburyport, Massachusetts. From: [20])

• If there ever was an anarchist on Earth the gospel Jesus was one.
  • Frank S. Billings, How Shall the Rich Escape? (1894), p. 54

• I know men and I tell you that Jesus Christ is no mere man. Between him and every other person in the world there is no possible term of comparison. Alexander, Caesar, Charlemagne, and I, founded empires. But on what did we rest the creations of our genius? Upon force. Jesus Christ founded His empire upon love; and at this hour millions of people would die for Him.
  • Napoleon Bonaparte

• My dear children, I am very anxious that you should know something about the History of Jesus Christ. For everybody ought to know about Him. No one ever lived, who was so good, so kind, so gentle, and so sorry for all people who did wrong, or were in any way ill or miserable, as he was. And as He is now in Heaven, where we hope to go, and all to meet each other after we are dead, and there be happy always together, you never can think what a good place Heaven is, without knowing who he was and what he did.
  • Charles Dickens, The Life of Our Lord (1849), Chapter 1, opening paragraph

• He comes silently and unannounced; yet all--how strange--yea, all recognize Him, at once! The population rushes towards Him as if propelled by some irresistible force; it surrounds, throngs, and presses around, it follows Him.... Silently, and with a smile of boundless compassion upon His lips, He crosses the dense crowd, and moves softly on. The Sun of Love burns in His heart, and warm rays of Light, Wisdom and Power beam forth from His eyes, and pour down their waves upon the swarming multitudes of the rabble assembled around, making their hearts vibrate with returning love.
• He pauses at the portal of the old cathedral, just as a wee white coffin is carried in, with tears and great lamentations. The lid is off, and in the coffin lies the body of a fair-child, seven years old... 'He will raise the child to life!' confidently shouts the crowd to the weeping mother. The officiating priest... looks perplexed, and frowns... The procession halts, and the little coffin is gently lowered at his feet. Divine compassion beams forth from His eyes, and as He looks at the child, His lips are heard to whisper once more, 'Talitha Cumi'--and 'straightway the damsel arose.' The child rises in her coffin...and, looking round with large astonished eyes she smiles sweetly...
• A terrible commotion rages among them, the populace shouts and loudly weeps, when suddenly, before the cathedral door, appears the Cardinal Grand Inquisitor himself... He pauses before the crowd and observes. He has seen all. He has witnessed the placing of the little coffin at His feet, the calling back to life. And now, his dark, grim face has grown still darker; his bushy grey eyebrows nearly meet, and his sunken eye flashes with sinister light. Slowly raising his finger, he commands his minions to arrest Him...
• The Grand Inquisitor... addresses Him in these words: "'It is Thou! ... Thou!' ... Receiving no reply, he rapidly continues: 'Nay, answer not; be silent! ... And what couldst Thou say? ... I know but too well Thy answer.... Besides, Thou hast no right to add one syllable to that which was already uttered by Thee before.... Why shouldst Thou now return, to impede us in our work?... But art Thou as well aware of what awaits Thee in the morning?...to-morrow I will condemn and burn Thee on the stake, as the most wicked of all the heretics...
• ...his words mean, in short: 'Everything was given over by Thee to the Pope, and everything now rests with him alone; Thou hast no business to return and thus hinder us in our work.' In this sense the Jesuits not only talk but write likewise.
• He [the Grand Inquisitor] seriously regards it as a great service done by himself, his brother monks and Jesuits, to humanity, to have conquered and subjected unto their authority that freedom, and boasts that it was done but for the good of the world... Man is born a rebel, and can rebels be ever happy?...
• Having disburdened his heart, the Inquisitor waits for some time to hear his prisoner speak in His turn... The old man longs to hear His voice, to hear Him reply; better words of bitterness and scorn than His silence. Suddenly He rises; slowly and silently approaching the Inquisitor, He bends towards him and softly kisses the bloodless, four-score and-ten-year-old lips. That is all the answer.
  • Feodor Dostoevsky in The Grand Inquisitor, (1879–1880)

• One sacrifice, however great, is insufficient to pay the debt of sin. The atonement requires constant self-immolation on the sinner’s part. That God’s wrath should be vented upon His beloved Son, is divinely unnatural. Such a theory is man-made. … The material blood of Jesus was no more efficacious to cleanse from sin when it was shed upon ‘the accursed tree,’ than when it was flowing in his veins as he went daily about his Father’s business. … His disciples believed Jesus to be dead while he was hidden in the sepulchre, whereas he was alive[.]
  • Mary Baker Eddy (1867), Founder of the Church of Christ, Scientist, Science and Health with Key to the Scriptures, pp. 23:3–6, 25:6–8, 44:28–29

• It is plain that God does not employ drugs or hygiene, nor provide them for human use; else Jesus would have recommended and employed them in his healing. The sick are more deplorably lost than the sinning, if the sick cannot rely on God for help and the sinning can. … The universal belief in physics weighs against the high and mighty truths of Christian metaphysics. This erroneous general belief, which sustains medicine and produces all medical results, works against Christian Science[.] … If we would heal by the Spirit, we must not hide the talent of spiritual healing under the napkin of its form. … The tender word and Christian encouragement of an invalid, pitiful patience with his fears and the removal of them, are better than hecatombs of gushing theories, stereotyped borrowed speeches, and the doling of arguments, which are but so many parodies on legitimate Christian Science, aflame with divine Love.
  • Mary Baker Eddy (1867), Founder of the Church of Christ, Scientist on the denial of drugs, hygiene, and medicine to the sick and their replacement by spiritual healing, Science and Health with Key to the Scriptures, pp. 143:5, 155:15

• The theory of three person in one God (that is, a personal Trinity or Tri-unity) suggests polytheism, rather than the one ever-present I AM. … Jesus Christ is not God, as Jesus himself declared, but is the Son of God.
  • Mary Baker Eddy (1867), Founder of the Church of Christ, Scientist, Science and Health with Key to the Scriptures, pp. 256:9–11, 361:11–13

• Christ saw much in this world to weep over, and much to pray over: but he saw nothing in it to look upon with contempt.
  • Edwin Hubbell Chapin as quoted in Dictionary of Burning Words of Brilliant Writers (1895) by Josiah Hotchkiss Gilbert, p. 160

• As to Jesus of Nazareth, my Opinion of whom you particularly desire, I think the System of Morals and his Religion, as he left them to us, the best the world ever saw or is likely to see; but I apprehend it has received various corrupt changes...
  • Benjamin Franklin, quoted in Benjamin Franklin: An Exploration of a Life of Science and Service (1938) by Carl Van Doren, p. 777.

• The spirit of contempt is the true spirit of Antichrist; for no other is more directly opposed to Christ.
  • Henry Giles, as quoted in Dictionary of Burning Words of Brilliant Writers (1895) by Josiah Hotchkiss Gilbert, p. 160

• Christ plays in ten thousand places,
  Lovely in limbs, and lovely in eyes not his
  To the Father through the features of men's faces.
  • Gerard Manley Hopkins, in "As Kingfishers Catch Fire, Dragonflies Draw Flame" (undated poem, c. March–April 1877)

• He saw his followers using the instruments of pain. He heard the groans — saw the faces white with agony. He heard the shrieks and sobs and cries of all the moaning, martyred multitudes. He knew that commentaries would be written on his words with swords, to be read by the light of fagots. He knew that the Inquisition would be born of the teachings attributed to him.

  He saw the interpolations and falsehoods that hypocrisy would write and tell. He saw all wars that would be waged, and he knew that above these fields of death, these dungeons, these rackings, these burnings, these executions, for a thousand years would float the dripping banner of the cross.

  He knew that hypocrisy would be robed and crowned — that cruelty and credulity would rule the world; knew that liberty would perish from the earth; knew that popes and kings in his name would enslave the souls and bodies of men; knew that they would persecute and destroy the discoverers, thinkers and inventors; knew that his church would extinguish reason's holy light and leave the world without a star.

  He saw his disciples extinguishing the eyes of men, flaying them alive, cutting out their tongues, searching for all the nerves of pain.

  He knew that in his name his followers would trade in human flesh; that cradles would be robbed and women's breasts unbabed for gold.

  And yet he died with voiceless lips.

  • Robert Green Ingersoll, About the Holy Bible (1894)
  • More concisely put in A Christmas Sermon: If Christ was in fact God, he knew the persecutions that would be carried on in his name; he knew the millions that would suffer death through torture; and yet he died without saying one word to prevent what he must have known, if he were God, would happen.

• His parentage was obscure; his condition poor; his education null; his natural endowments great; his life correct and innocent: he was meek, benevolent, patient, firm, disinterested, & of the sublimest eloquence.
  The disadvantages under which his doctrines appear are remarkable.
  1. Like Socrates & Epictetus, he wrote nothing himself.
  2. But he had not, like them, a Xenophon or an Arrian to write for him. On the contrary, all the learned of his country, entrenched in its power and riches, were opposed to him, lest his labors should undermine their advantages; and the committing to writing his life & doctrines fell on the most unlettered & ignorant men; who wrote, too, from memory, & not till long after the transactions had passed.
  3. According to the ordinary fate of those who attempt to enlighten and reform mankind, he fell an early victim to the jealousy & combination of the altar and the throne, at about 33. years of age, his reason having not yet attained the maximum of its energy, nor the course of his preaching, which was but of 3. years at most, presented occasions for developing a complete system of morals.
  4. Hence the doctrines which he really delivered were defective as a whole, and fragments only of what he did deliver have come to us mutilated, misstated, & often unintelligible.
  5. They have been still more disfigured by the corruptions of schismatising followers, who have found an interest in sophisticating & perverting the simple doctrines he taught by engrafting on them the mysticisms of a Grecian sophist, frittering them into subtleties, & obscuring them with jargon, until they have caused good men to reject the whole in disgust, & to view Jesus himself as an impostor.
  Notwithstanding these disadvantages, a system of morals is presented to us, which, if filled up in the true style and spirit of the rich fragments he left us, would be the most perfect and sublime that has ever been taught by man.
  The question of his being a member of the Godhead, or in direct communication with it, claimed for him by some of his followers, and denied by others, is foreign to the present view, which is merely an estimate of the intrinsic merit of his doctrines.
  1. He corrected the Deism of the Jews, confirming them in their belief of one only God, and giving them juster notions of his attributes and government.
  2. His moral doctrines, relating to kindred & friends, were more pure & perfect than those of the most correct of the philosophers, and greatly more so than those of the Jews; and they went far beyond both in inculcating universal philanthropy, not only to kindred and friends, to neighbors and countrymen, but to all mankind, gathering all into one family, under the bonds of love, charity, peace, common wants and common aids. A development of this head will evince the peculiar superiority of the system of Jesus over all others.
  3. The precepts of philosophy, & of the Hebrew code, laid hold of actions only. He pushed his scrutinies into the heart of man; erected his tribunal in the region of his thoughts, and purified the waters at the fountain head.
  4. He taught, emphatically, the doctrines of a future state, which was either doubted, or disbelieved by the Jews; and wielded it with efficacy, as an important incentive, supplementary to the other motives to moral conduct.
  • Thomas Jefferson, '"Syllabus of an Estimate of the Merit of the Doctrines of jesus, Compared with Those of Others" in a letter to Benjamin Rush (12 April 1803). Published in The Works of Thomas Jefferson in Twelve Volumes, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 9 Works Vol. 9 (PDF), pp. 462.

• The Christian priesthood, finding the doctrines of Christ levelled to every understanding, and too plain to need explanation, saw in the mysticism of Plato, materials with which they might build up an artificial system, which might, from its indistinctness, admit everlasting controversy, give employment for their order, and introduce it to profit, power and pre-eminence. The doctrines which flowed from the lips of Jesus himself are within the comprehension of a child ; but thousands of volumes have not yet explained the Platonisms engrafted on them; and for this obvious reason, that nonsense can never be explained.
  • Thomas Jefferson, letter to John Adams (July 5, 1814). Published in The Works of Thomas Jefferson in Twelve Volumes, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 11, pp. 397–398.

• 48: And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

49: Some of them that stood there, when they heard that, said, This man calleth for Elias.

50: And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

51: The rest said, Let be, let us see whether Elias will come to save him.

52: Jesus, when he had cried again with a loud voice, yielded up the ghost.

53: And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

54: Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

55: The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.

56: Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.

57: But when they came to Jesus, and saw that he was dead already, they brake not his legs:

58: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

59: And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.

60: And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

61: Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

62: Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

63: There laid they Jesus,

64: And rolled a great stone to the door of the sepulchre, and departed.

• Thomas Jefferson, The "Jefferson Bible" (The Life and Morals of Jesus of Nazareth) on the crucifixion, death, and burial of Jesus, which omits all Biblical passages asserting Jesus' virgin birth, miracles, divinity, and resurrection.

• The priests have so disfigured the simple religion of Jesus that no one who reads the sophistications they have engrafted on it, from the jargon of Plato, of Aristotle & other mystics, would conceive these could have been fathered on the sublime preacher of the sermon on the mount.
  • Thomas Jefferson, Letter to Benjamin Waterhouse (October 13, 1815). Published in The Works of Thomas Jefferson in Twelve Volumes, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 11, p. 492

• I, too, have made a wee-little book from the same materials, which I call the Philosophy of Jesus; it is a paradigma of his doctrines, made by cutting the texts out of the book, and arranging them on the pages of d blank book, in a certain order of time or subject. A more beautiful or precious morsel of ethics I have never seen; it is a document in proof that I am a real Christian, that is to say, a disciple of the doctrines of Jesus, very different from the Platonists, who call me infidel and themselves Christians and preachers of the gospel, while they draw all their characteristic dogmas from what its author never said nor saw. They have compounded from the heathen mysteries a system beyond the comprehension of man, of which the great reformer of the vicious ethics and deism of the Jews, were he to return on earth, would not recognize one feature.
  • Thomas Jefferson, Letter to Charles Thomson (January 9, 1816), on his The Life and Morals of Jesus of Nazareth (the "Jefferson Bible"), which omits all Biblical passages asserting Jesus' virgin birth, miracles, divinity, and resurrection. Published in The Works of Thomas Jefferson in Twelve Volumes, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 11, pp. 498–499

• The Pennsylvania legislature, who, on a proposition to make the belief in God a necessary qualification for office, rejected it by a great majority, although assuredly there was not a single atheist in their body. And you remember to have heard, that when the act for religious freedom was before the Virginia Assembly, a motion to insert the name of Jesus Christ before the phrase, "the author of our holy religion," which stood in the bill, was rejected, although that was the creed of a great majority of them.
  • Thomas Jefferson, Letter to Albert Gallatin (June 16, 1817). Published in The Works of Thomas Jefferson in Twelve Volumes, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 12, p. 73

• But the greatest of all the reformers of the depraved religion of his own country, was Jesus of Nazareth. Abstracting what is really his from the rubbish in which it is buried, easily distinguished by its lustre from the dross of his biographers, and as separable from that as the diamond from the dunghill, we have the outlines of a system of the most sublime morality which has ever fallen from the lips of man; outlines which it is lamentable he did not live to fill up. Epictetus and Epicurus give laws for governing ourselves, Jesus a supplement of the duties and charities we owe to others. The establishment of the innocent and genuine character of this benevolent moralist, and the rescuing it from the imputation of imposture, which has resulted from artificial systems,* invented by ultra-Christian sects, unauthorized by a single word ever uttered by him, is a most desirable object, and one to which Priestley has successfully devoted his labors and learning. It would in time, it is to be hoped, effect a quiet euthanasia of the heresies of bigotry and fanaticism which have so long triumphed over human reason, and so generally and deeply afflicted mankind; but this work is to be begun by winnowing the grain from the chaff of the historians of his life. I have sometimes thought of translating Epictetus (for he has never been tolerable translated into English) by adding the genuine doctrines of Epicurus from the Syntagma of Gassendi, and an abstract from the Evangelists of whatever has the stamp of the eloquence and fine imagination of Jesus. The last I attempted too hastily some twelve or fifteen years ago. It was the work of two or three nights only, at Washington, after getting through the evening task of reading the letters and papers of the day. But with one foot in the grave, these are now idle projects for me. My business is to beguile the wearisomeness of declining life, as I endeavor to do, by the delights of classical reading and of mathematical truths, and by the consolations of a sound philosophy, equally indifferent to hope and fear.
  • Thomas Jefferson, Letter to William Short, October 31, 1819. Published in The Works of Thomas Jefferson in Twelve Volumes, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 12, pp. 141–142.
    • Jefferson's footnote on "artificial systems" for this passage: * e.g. The immaculate conception of Jesus, his deification, the creation of the world by him, his miraculous powers, his resurrection and visible ascension, his corporeal presence in the Eucharist, the Trinity; original sin, atonement, regeneration, election, orders of Hierarchy, etc. — T.J.

• My aim in that was, to justify the character of Jesus against the fictions of his pseudo-followers, which have exposed him to the inference of being an impostor. For if we could believe that he really countenanced the follies, the falsehoods and the charlatanisms which his biographers father on him, and admit the misconstructions, interpolations and theorizations of the fathers of the early, and fanatics of the latter ages, the conclusion would be irresistible by every sound mind, that he was an impostor. I give no credit to their falsifications of his actions and doctrines, and to rescue his character, the postulate in my letter asked only what is granted in reading every other historian. When Livy and Siculus, for example, tell us things which coincide with our experience of the order of nature, we credit them on their word, and place their narrations among the records of credible history. But when they tell us of calves speaking, of statues sweating blood, and other things against the course of nature, we reject these as fables not belonging to history. … I say, that this free exercise of reason is all I ask for the vindication of the character of Jesus. We find in the writings of his biographers matter of two distinct descriptions. First, a groundwork of vulgar ignorance, of things impossible, of superstitions, fanaticisms and fabrications. Intermixed with these, again, are sublime ideas of the Supreme Being, aphorisms and precepts of the purest morality and benevolence, sanctioned by a life of humility, innocence and simplicity of manners, neglect of riches, absence of worldly ambition and honors, with an eloquence and persuasiveness which have not been surpassed. These could not be inventions of the groveling authors who relate them. They are far beyond the powers of their feeble minds. They shew that there was a character, the subject of their history, whose splendid conceptions were above all suspicion of being interpolations from their hands. Can we be at a loss in separating such materials, and ascribing each to its genuine author? The difference is obvious to the eye and to the understanding, and we may read as we run to each his part; and I will venture to affirm, that he who, as I have done, will undertake to winnow this grain from its chaff, will find it not to require a moment's consideration. The parts fall asunder of themselves, as would those of an image of metal and clay. … There are, I acknowledge, passages not free from objection, which we may, with probability, ascribe to Jesus himself; but claiming indulgence from the circumstances under which he acted. His object was the reformation of some articles in the religion of the Jews, as taught by Moses. That sect had presented for the object of their worship, a being of terrific character, cruel, vindictive, capricious and unjust. Jesus, taking for his type the best qualities of the human head and heart, wisdom, justice, goodness, and adding to them power, ascribed all of these, but in infinite perfection, to the Supreme Being, and formed him really worthy of their adoration. Moses had either not believed in a future state of existence, or had not thought it essential to be explicitly taught to his people. Jesus inculcated that doctrine with emphasis and precision. Moses had bound the Jews to many idle ceremonies, mummeries and observances, of no effect towards producing the social utilities which constitute the essence of virtue; Jesus exposed their futility and insignificance. The one instilled into his people the most anti-social spirit towards other nations; the other preached philanthropy and universal charity and benevolence. The office of reformer of the superstitions of a nation, is ever dangerous. Jesus had to walk on the perilous confines of reason and religion: and a step to right or left might place him within the gripe of the priests of the superstition, a blood thirsty race, as cruel and remorseless as the being whom they represented as the family God of Abraham, of Isaac and of Jacob, and the local God of Israel. They were constantly laying snares, too, to entangle him in the web of the law. He was justifiable, therefore, in avoiding these by evasions, by sophisms, by misconstructions and misapplications of scraps of the prophets, and in defending himself with these their own weapons, as sufficient, ad homines, at least. That Jesus did not mean to impose himself on mankind as the son of God, physically speaking, I have been convinced by the writings of men more learned than myself in that lore. But that he might conscientiously believe himself inspired from above, is very possible.
  • Thomas Jefferson, Letter to William Short, August 4, 1820, on his reason for compiling the Syllabus of an Estimate of the Merit of the Doctrines of Jesus. Published in Thomas Jefferson: Writings, Merrill D. Peterson, ed., New York: Library of America, 1994, pp. 1435–1440 [21]

• The doctrines of Jesus are simple, and tend all to the happiness of man.

1. That there is one only God, and he all perfect.

2, That there is a future state of rewards and punishments.

3. That to love God with all thy heart and thy neighbor as thyself, is the sum of religion.

These are the great points on which he endeavored to reform the religion of the Jews. But compare with these the demoralizing dogmas of Calvin.

1. That there are three Gods.

2. That good works, or the love of our neighbor, are nothing.

3. That faith is every thing, and the more incomprehensible the proposition, the more merit in its faith.

4. That reason in religion is of unlawful use.

5. That God, from the beginning, elected certain individuals to be saved, and certain others to be damned; and that no crimes of the former can damn them; no virtues of the latter save.

Now, which of these is the true and charitable Christian? He who believes and acts on the simple doctrines of Jesus? Or the impious dogmatists, as Athanasius and Calvin? Verily I say these are the false shepherds foretold as to enter not by the door into the sheepfold, but to climb up some other way. They are mere usurpers of the Christian name, teaching a counter-religion made up of the deliria of crazy imaginations, as foreign from Christianity as is that of Mahomet. Their blasphemies have driven thinking men into infidelity, who have too hastily rejected the supposed author himself, with the horrors so falsely imputed to him. Had the doctrines of Jesus been preached always as pure as they came from his lips, the whole civilized world would now have been Christian. I rejoice that in this blessed country of free inquiry and belief, which has surrendered its creed and conscience to neither kings nor priests, the genuine doctrine of one only God is reviving, and I trust that there is not a young man now living in the United States who will not die an Unitarian.

• Thomas Jefferson, letter to Benjamin Waterhouse, (June 26, 1822). Published in The Works of Thomas Jefferson in Twelve Volumes, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 12, pp. 241–243

• The truth is, that the greatest enemies of the doctrine of Jesus are those, calling themselves the expositors of them, who have perverted them to the structure of a system of fancy absolutely incomprehensible, and without any foundation in his genuine words. And the day will come when the mystical generation of Jesus, by the supreme being as his father in the womb of a virgin will be classed with the fable of the generation of Minerva in the brain of Jupiter... But may we hope that the dawn of reason and freedom of thought in these United States will do away with this artificial scaffolding, and restore to us the primitive and genuine doctrines of this most venerated reformer of human errors.
  • Thomas Jefferson, letter to John Adams (11 April 1823) [22]

• Over the years, alas, it has happened again and again, and the repetition continues, that someone goes ahead, someone for whom another person longs, whom he wishes to follow, but never has any human being, never has any loved one, never has any teacher, never has any friend gone ahead-in order to prepare a place for the one following. Just as the name of Christ is the one and only name in heaven and on earth, so also is Christ the one and only predecessor who has gone ahead in this way. Between heaven and earth there is only one road: to follow Christ. In time and eternity there is only one choice, one single choice: to choose this road. There is only one eternal hope on this earth: to follow Christ into heaven. There is one blessed joy in this life: to follow Christ; in death there is one final blessed joy-to follow Christ to life!
  • Søren Kierkegaard Upbuilding Discourses in Various Spirits 1847, Hong 1993 p. 229

• Christ said: Whoever denies me before people I also will deny before my heavenly Father-even if it were not so, it would still follow solely of itself, follow from the inner urge in the Christian that he would do this. On the other hand, although the confession is commanded and enjoined with the full emphasis of eternity, if the confession is not the consequence of that inner urge, then a confession of that kind is not what is required. Therefore, if someone could presumptuously want to delude himself into thinking that the most sagacious thing, because after all it is required, the most sagacious thing, in view of eternity’s judgment, would be to confess Christ: then such a person does not only not confess Christ but blasphemously distorts him, as if Christ were a vain power seeker who craved a great name in the world. No, that was not why Christ required the confession, and that is not the way he required it. On the contrary, he actually required that his followers have such inwardness that confession follows of itself-when it is required. The same inwardness can also be silent and just as pleasing to God, but this same true inwardness surely cannot be silent-when confession is required. Indeed, how could a person’s faith be strong enough to believe unto salvation, strong and disregardful enough in this way (alas, this may be just about the most difficult kind of disregard, to pay no attention to one’s own fantasies about merit or to the mitigating inventions of one’s passions or to the horrifying images of terrified imagination in the consciousness of guilt, but without this disregard one cannot have faith unto salvation) if a person does not have a faith strong and disregardful enough to dare to confess-if it is required.
  • Soren Kierkegaard Upbuilding Discourses in Various Spirits 1847, Hong 1993 p. 321-322

• For God has other Words for other worlds,
  But for this world the Word of God is Christ.
  • Harriet King, The Disciples (1873), Ugo Bassi, III ("The Sermon in the Hospital")

• I know there is a God, and that He hates injustice and slavery. I see the storm coming, and I know that His hand is in it. If He has a place and work for me–and I think He has–I believe I am ready. I am nothing, but truth is everything. I know I am right because I know that liberty is right, for Christ teaches it, and Christ is God. I have told them that a house divided against itself cannot stand, and Christ and reason say the same; and they will find it so. Douglas doesn't care whether slavery is voted up or voted down, but God cares, and humanity cares, and I care; and with God’s help I shall not fail. I may not see the end; but it will come and I shall be vindicated; and these men will find that they have not read their Bibles aright.

• Abraham Lincoln anecdote registered by novelist Josiah Gilbert Holland, in his Life of Abraham Lincoln (1866), Chapter XVI, p. 287. University of Nebraska Press, as something that Lincoln said in a conversation with educator Newman Bateman, in the Autumn of 1860.

 

 

 

• There is truth in Jesus which is terrible, as well as truth that is soothing; terrible, for He shall be Judge as well as Saviour; and ye cannot face Him, ye cannot stand before Him, unless ye now give ear to His invitation.
  • Henry Melvill, as quoted in Dictionary of Burning Words of Brilliant Writers (1895) by Josiah Hotchkiss Gilbert

• The Bible tells me explicitly that Christ was God; and it tells me, as explicitly that Christ was man. It does not go on to state the modus or manner of the union. I stop, therefore, where the Bible stops. I bow before a God-man as my Mediator, but I own as inscrutable the mysteries of His person.
  • Henry Melvill, as quoted in Dictionary of Burning Words of Brilliant Writers (1895) by Josiah Hotchkiss Gilbert

• The Author of the Sermon on the Mount is assuredly a far more benign being than the Author of Nature. But unfortunately, the believer in the Christian revelation is required to believe that the same being is the author of both! If he doesn’t resolutely avert his mind from this subject or practise the act of quieting his conscience by sophistry, he will be involved in endless moral perplexities, because the ways of his Deity in Nature are often totally at variance with what he thinks to be the commands of that same Deity in the Gospel. Those who suffer the least moral damage from this tangle are probably those who never try to reconcile the two standards — the one set by Nature, and the one set by Jesus in the Gospels — with one another, but admits to himself that the purposes of Providence are mysterious, that its ways are not our ways, that its justice and goodness are not the justice and goodness that we can understand and that it is fitting for us to practise. When this is how the believer feels, however, the worship of God stops being the adoration of abstract moral perfection. It becomes a matter of the bowing down to a gigantic image of something not fit for us to imitate. It is the worship of pure power.
  I say nothing of the moral difficulties and perversions involved in revelation itself; though even in the Christianity of the Gospels, at least in its ordinary interpretation, there are some that are so flagrant that they almost outweigh all the beauty and benignity and moral greatness that so clearly distinguish the sayings and character of Christ. For example, thinking "This is the object of highest worship!" of a being who could make a Hell and create countless generations of human beings with the certain foreknowledge that he was creating them to be sent to Hell. Is there any moral atrocity that couldn’t be justified by the imitation of such a Deity? And could we possibly adore such a being without frightfully distorting the standard of right and wrong? Any other of the outrages to the most ordinary justice and humanity involved in the common Christian idea of God’s moral character sinks into insignificance beside this dreadful Hell-focused idealization of wickedness.
  • John Stuart Mill, The Usefulness of Religion (1874)

• Wir haben also als Missverständnis: … eine kirchliche Ordnung, mit Priesterschaft, Theologie, Cultus, Sakramenten; kurz, alles das, was Jesus von Nazareth bekämpft hatte. (Original: German)
  • We therefore have a misunderstanding: ... a church order with priesthood, theology, cult and sacraments; shortly, everything Jesus of Nazareth fought against.
  • Friedrich Nietzsche, Nachlass, KSA 13: 11[295].

• Jesus Christ raised women above the condition of mere slaves, mere ministers to the passions of the man, raised them by His sympathy, to be Ministers of God.
  • Florence Nightingale, in Cassandra (1860)

• People talk about imitating Christ, and imitate Him in the little trifling formal things, such as washing the feet, saying His prayer, and so on; but if anyone attempts the real imitation of Him, there are no bounds to the outcry with which the presumption of that person is condemned.
  • Florence Nightingale, in Cassandra (1860)

• The Church is now more like the Scribes and Pharisees than like Christ... What are now called the "essential doctrines" of the Christian religion he does not even mention.
  • Florence Nightingale, as quoted in The Life of Florence Nightingale (1913) by Edward Tyas Cook, p. 392

• In his last moments he cries out, "My God, my God, why hast thou forsaken me!" What conclusion is it natural to draw from this distressing exclamation? It appears to be this, that on the part of Jesus Christ, there was a virtual renunciation of his confidence in the Creator; and on the supposition that there was originally a concerted plan of execution well understood by both the parties, the fulfilment of it seems here to have been relinquished, and the beneficial effects annihilated. On the part of Jesus, it is saying, "I have been deceived in this undertaking. I did not expect that I should have been forsaken in this hour of my greatest distress; but I rested with confidence on eternal wisdom, for a timely escape from this wretched misfortune." On the part of the Father, there is a want of attention and support in this trying hour. He forsakes his beloved Son; he gives him up to the murderous fury of vindictive enemies; and neither the one nor the other of the parties exhibits that spirit of fortitude and constancy which might justly have been expected on so interesting an occasion. The reflecting mind concludes, therefore, that the whole is but a fiction, and that no such stipulation ever took place between the man Jesus Christ, and the Creator of the world.
  • Elihu Palmer, Principles of nature; or, a development of the morals causes of happiness and misery among the human species (1801)

• He declared that in the present world evil is the reigning power. Satan is "the prince of this world," and everything obeys him. The kings kill the prophets. The priests and the doctors do not that which they command others to do; the righteous are persecuted, and the only portion of the good is weeping. The "world" is in this manner the enemy of God and his saints; but God will awaken and avenge his saints. The day is at hand, for the abomination is at its height. The reign of goodness will have its turn.
  The advent of this reign of goodness will be a great and sudden revolution. The world will seem to be turned upside down: the actual state being bad, in order to represent the future, it suffices to conceive nearly the reverse of that which exists. The first shall be last. A new order shall govern humanity.
  Jesus, in some respects, was an anarchist, for he had no idea of civil government. That government seems to him purely and simply an abuse.
  A great social revolution, in which rank will be overturned, in which all authority in this world will be humiliated, was his dream.
  • Ernest Renan, in The Life of Jesus (1863), Ch. XII: Development of the ideas of Jesus respecting the Kingdom of God

• For, if Christ be simply an ideal picture, the man who sketched it will be as difficult to account for as the Being himself.
  • George Sexton, a leading 19th century skeptic who converted to orthodox Christianity. Victorian Skeptics on the Road to Damascus

• Christ never lost the balance of mind under excitement, nor the clearness of vision under embarrassment; he never violated the most perfect good taste in any of his sayings. Is such an intellect — clear as the sky, bracing as the mountain air, sharp and penetrating as a sword, thoroughly healthy and vigorous, always ready and always self-possessed — liable to a radical and most serious delusion concerning his own character and mission? Preposterous imagination!
  • Philip Schaff, The Person of Christ: the Miracle of History, Boston: American Tract Society (1865), p. 141.

• Must then a Christ perish in torment in every age to save those that have no imagination?
  • George Bernard Shaw, in Saint Joan : A Chronicle Play In Six Scenes And An Epilogue (1923)

• No sooner had Jesus knocked over the dragon of superstition than Paul boldly set it on its legs again in the name of Jesus.
  • George Bernard Shaw, Androcles and the Lion (1913)

• If Christ were here now there is one thing he would not be — a Christian.
  • Mark Twain, Notebook

• I am an historian, I am not a believer, but I must confess as a historian that this penniless preacher from Nazareth is irrevocably the very center of history. Jesus Christ is easily the most dominant figure in all history.
  • H.G. Wells, British author (1866–1946) (from: [23])

• Consolator most mild, the promis'd one advancing,
  With gentle hand extended, the mightier God am I,
  Foretold by prophets and poets in their most rapt prophecies and poems,
  From this side, lo! the Lord Christ gazes — lo! Hermes I — lo! mine is Hercules' face,
  All sorrow, labor, suffering, I, tallying it, absorb in myself,
  Many times have I been rejected, taunted, put in prison, and crucified, and many times shall be again,
  All the world have I given up for my dear brothers' and sisters' sake, for the soul's sake,
  Wending my way through the homes of men, rich or poor, with the kiss of affection,
  For I am affection, I am the cheer-bringing God, with hope and all-enclosing charity,
  With indulgent words as to children, with fresh and sane words, mine only,
  Young and strong I pass knowing well I am destin'd myself to an early death;
  But my charity has no death — my wisdom dies not, neither early nor late,
  And my sweet love bequeath'd here and elsewhere never dies.
  • Walt Whitman in Leaves of Grass, "Chanting the Square Deific" ]]

• My spirit to yours dear brother,
  Do not mind because many sounding your name do not understand you,
  I do not sound your name, but I understand you,
  I specify you with joy O my comrade to salute you, and to salute those who are with you, before and since, and those to come also,
  That we all labor together transmitting the same charge and succession,
  We few equals indifferent of lands, indifferent of times,
  We, enclosers of all continents, all castes, allowers of all theologies,
  Compassionaters, perceivers, rapport of men,
  We walk silent among disputes and assertions, but reject not the disputers nor any thing that is asserted,
  We hear the bawling and din, we are reach'd at by divisions, jealousies, recriminations on every side,
  They close peremptorily upon us to surround us, my comrade,
  Yet we walk unheld, free, the whole earth over, journeying up and down till we make our ineffaceable mark upon time and the diverse eras,
  Till we saturate time and eras, that the men and women of races, ages to come, may prove brethren and lovers as we are.
  • Walt Whitman in Leaves of Grass, "To Him That Was Crucified" (1860; 1881)

• When Jesus talks about the poor he simply means personalities, just as when he talks about the rich he simply means people who have not developed their personalities. Jesus moved in a community that allowed the accumulation of private property just as ours does, and the gospel that he preached was not that in such a community it is an advantage for a man to live on scanty, unwholesome food, to wear ragged, unwholesome clothes, to sleep in horrid, unwholesome dwellings, and a disadvantage for a man to live under healthy, pleasant, and decent conditions. Such a view would have been wrong. ... What Jesus meant, was this. He said to man, ‘You have a wonderful personality. Develop it. Be yourself. Don’t imagine that your perfection lies in accumulating or possessing external things. Your perfection is inside of you. If only you could realise that, you would not want to be rich. Ordinary riches can be stolen from a man. Real riches cannot. In the treasury-house of your soul, there are infinitely precious things, that may not be taken from you. And so, try to so shape your life that external things will not harm you. And try also to get rid of personal property. It involves sordid preoccupation, endless industry, continual wrong. Personal property hinders Individualism at every step.’
  • Oscar Wilde, The Soul of Man Under Socialism, ¶ 22

This section contains quotes about Jesus that occur in the Book of Mormon and LDS Scripture

 

• If so, wo shall come upon you; but if not so, then cast about your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works.
  • The Book of Mormon, Alma 33:22

• And behold, he shall be born of Mary, at Jerusalem which is the land of our forefathers, she being a virgin, a precious and chosen vessel, who shall be overshadowed and conceive by the power of the Holy Ghost, and bring forth a son, yea, even the Son of God.
  • The Book of Mormon, Alma 7:10

• And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent.
  • The Book of Mormon, Mosiah 3:17

• And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall.
  • The Book of Mormon, Helaman 5:12

• And if there were miracles wrought then, why has God ceased to be a God of miracles and yet be an unchangeable Being? And behold, I say unto you he changeth not; if so he would cease to be God; and he ceaseth not to be God, and is a God of miracles.
  And the reason why he ceaseth to do miracles among the children of men is because that they dwindle in unbelief, and depart from the right way, and know not the God in whom they should trust. Jesus doesn't do miracles any more because everyone has dwindled in unbelief.
  Behold, I say unto you that whoso believeth in Christ, doubting nothing, whatsoever he shall ask the Father in the name of Christ it shall be granted him; and this promise is unto all, even unto the ends of the earth.
  • The Book of Mormon, Mormon 9:19–21

• And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good. And if they are not the words of Christ, judge ye—for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of him to write these things, notwithstanding my weakness.
  • The Book of Mormon, 2 Nephi 33:10-11

• And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins.
  • The Book of Mormon, 2 Nephi 25:26

• Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life.
  • The Book of Mormon, 2 Nephi 31:20

• Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.
  • The Book of Mormon, Moroni 10:32-33

• Hearken, O ye elders of my church, saith the Lord your God, who have assembled yourselves together, according to my commandments, in this land, which is the land of Missouri, which is the land which I have appointed and consecrated for the gathering of the saints.
  Wherefore, this is the land of promise, and the place for the city of Zion.
  And thus saith the Lord your God, if you will receive wisdom here is wisdom. Behold, the place which is now called Independence is the center place; and a spot for the temple is lying westward, upon a lot which is not far from the courthouse.
  • Joseph Smith's revelation that that Jesus will come to Independence, Missouri when he returns to reign on earth, The Doctrine and Covenants, 57:1–3, revelation through Joseph Smith, in Zion, Jackson County, Missouri (July 20, 1831)

• It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him! My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: “they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.”
  • Vers 17 to 19 from Joseph Smith—History from the Pearl of Great Price, also called the First Vision

• The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.
  • Joseph Smith from History of the Church 3:30

 

 

 

 

 

 

 

 

 

• If Jesus came back and saw what's going on in his name, he'd never stop throwing up.
  • Woody Allen, in Hannah and Her Sisters (1986)

• "My son, the Holy Church is on the right, but Jesus Christ was always on the left.”
  • Isabel Allende The House of the Spirits (1982)

• Paul, in the fifteenth chapter of his Epistle to the Corinthians, gives a detailed list of several resurrection appearances. Now there is scarcely a scholar who has doubted the genuineness of 1 Corinthians, and its date is generally accepted as about 56 A.D. But the apostle writes that he had not only previously given his readers this information orally (i.e., in 49 A.D.), but had himself 'received' it, presumably from those who were apostles before him. This may take us back to 40 A.D. or to within some ten years of the crucifixion.... Paul tells us that in 56 A.D. the majority of some 500 original witnesses were still alive....
  • Sir Norman Anderson, O.B.E., Q.C., LL.D., F.B.A., "The Evidence for the Resurrection", IVP, 1950.

• Jesus Christ is to me the outstanding personality of all time, all history, both as Son of God and as Son of Man. Everything he ever said or did has value for us today and that is something you can say of no other man, dead or alive. There is no easy middle ground to stroll upon. You either accept Jesus or reject him.
  • Sholem Asch, in an interview with Frank S. Mead of The Christian Herald (1944), as quoted in The Controversial Sholem Asch : An Introduction to his Fiction (1976) by Ben Siegel, p. 148

• Many years of work as an evangelist and as a teacher in the field of Christian principles, and a difficult cycle in which I faced the problem of my own relation to Christ and to Christianity, have brought me to two definitely clear and clean-cut recognitions: first, a recognition of the reality of the Individuality of Christ and of His Mission; and secondly, a recognition that the development of the Christ Consciousness and the Christ Nature in individual man, and in the race as a whole, carries with it the solution of our world problem... The kingdom of God is now in process of rapid formation, as all those with forward-seeing vision and a realisation of the rapidly emerging beauty and divinity of man can bear testimony. We are passing through the transition period between the old age and the new, and the true mission of Christ, so deeply and frequently obscured by theological implications and disputations, embodies in itself the coming revelation. The development of humanity guarantees the recognition of Christ and His work and its participation, consciously, in the kingdom of God. (Forward)
  • Alice Bailey, in From Bethlehem to Calvary. (1937)

• A myth is capable of becoming a fact in the experience of an individual, for a myth is a fact which can be proven. Upon the myths we take our stand, but we must seek to re-interpret them in the light of the present. Through self-initiated experiment we can prove their validity; through experience we can establish them as governing forces in our lives; and through their expression we can demonstrate their truth to others. This is the theme of this book, dealing as it does with the facts of the Gospel story, that fivefold sequential myth which teaches us the revelation of divinity in the Person of Jesus Christ, and which remains eternally truth, in the cosmic sense, in the historical sense, and in its practical application to the individual. This myth divides itself into five great episodes: 1. The Birth at Bethlehem. 2. The Baptism in Jordan. 3. The Transfiguration on Mount Carmel. 4. The Crucifixion on Mount Golgotha. 5. The Resurrection and Ascension. (Chapter One)
  • Alice Bailey, in From Bethlehem to Calvary. (1937)

• He is the World Teacher and not a Christian teacher. He Himself told us that He had other folds, and to them He has meant as much as He has meant to the orthodox Christian. They may not call Him Christ, but they have their own name for Him and follow Him as truly and faithfully as their Western brethren.
  • Alice Bailey in "The Reappearance of the Christ" (1948) p. 62

• In the future, the eyes of humanity will be fixed upon the Christ, and not upon any such man-made institutions as the Church and its dignitaries; Christ will be seen as He is in reality, working through His disciples, through the Masters of the Wisdom, and through His followers who toil unseen (and usually unrecognised) behind world affairs. The sphere of His activity will be known to be the human heart and also the crowded market places of the world, but not some stone edifice, and not the pomp and ceremony of any ecclesiastical headquarters.
  • Alice Bailey in "The Reappearance of the Christ" (1948) p. 66

• In Jesus, God wills to be true God not only in the height but also in the depth — in the depth of human creatureliness, sinfulness and mortality.
  • Karl Barth, as quoted in Basket of Gems (2009) by Mark Stibbe, p. 89

• And so, looking over the world at the moment, there seems little likelihood that when He comes He will be welcome. A few will recognise Him as they ever have done, and maybe, as the characteristics of the coming race are those of spirituality, there will be more to welcome Him, for the spiritual life is spreading to-day, and those who are of the Spirit will know the law of the Spirit; and I would fain leave you with the thought tonight that that is a truth, that the Supreme Teacher will again ere very long be incarnate upon earth, again made manifest as Teacher, again walking and living amongst us as last He walked in Palestine. Splendid as is the hope, mighty as is the inspiration, there is nothing too glorious to be possible for the ever-unfolding Spirit in man, and the hope of to-day is that that spirit is spreading, despite the characteristics of our time; that men are becoming more liberal, more tolerant, more ready to recognise that which is true and just.
  • Annie Besant, in The Changing World and Lectures to Theosophical Students, Lecture VI, The Coming Christ, (May, June, and July 1909)

• It may well be that we have reached such a time... that the popular mind of the day will be transcended by large numbers of the more spiritually minded, and that when He comes again He will be able to stay amongst us more than the three brief years that marked His last ministry. That, then, is the word, the thought I leave with you: to develop in yourselves the Spirit of the Christ, and then at His coming you shall recognise His beauty. Learn compassion, learn tenderness, learn good thoughts of others rather than evil, learn to be tender with the weak, learn to be reverent to the great; and if you can develop those qualities in you, then the coming Christ may be able to number you among His disciples, and the welcome that the earth shall give Him shall not again be a cross.
  • Annie Besant, in The Changing World and Lectures to Theosophical Students, Lecture VI, The Coming Christ, (May, June, and July 1909)

• To that manifested Presence the name of "the Christ" may rightly be given, and it was He who lived and moved in the form of the man Jesus over the hills and plains of Palestine, teaching, healing diseases, and gathering round Him as disciples a few of the more advanced souls. The rare charm of His royal love, outpouring from Him as rays from a sun, drew round Him the suffering, the weary, and the oppressed, and the subtly tender magic of His gentle wisdom purified, ennobled, and sweetened the lives that came into contact with His own... By parable and luminous imagery He taught the uninstructed crowds who pressed around Him, and, using the powers of the free Spirit, He healed many a disease by word or touch, reinforcing the magnetic energies belonging to His pure body with the compelling force of His inner life... The teachers and rulers of His nation soon came to eye Him with jealousy and anger; His spirituality was a constant reproach to their materialism, His power a constant, though silent, exposure of their weakness. p. 136
  • Annie Besant in Esoteric Christianity: Or, The Lesser Mysteries (1914)

• The historical Christ, then, is a glorious Being belonging to the great spiritual hierarchy that guides the spiritual evolution of humanity, who used for some three years the human body of the disciple Jesus; who spent the last of these three years in public teaching... who was a healer of diseases and performed other remarkable occult works; who gathered round Him a small band of disciples whom He instructed in the deeper truths of the spiritual life; who drew men to Him by the singular love and tenderness and the rich wisdom that breathed from His Person; and who was finally put to death for blasphemy, for teaching the inherent Divinity of Himself and of all men. p.141
  • Annie Besant in Esoteric Christianity: Or, The Lesser Mysteries (1914)

• But it must not be supposed that the work of the Christ for His followers was over after He had established the Mysteries, or was confined to rare appearances therein. That Mighty One who had used the body of Jesus as His vehicle, and whose guardian care extends over the whole spiritual evolution of the fifth race of humanity, gave into the strong hands of the holy disciple who had surrendered to Him his body the care of the infant Church. Perfecting his human evolution, Jesus became one of the Masters of Wisdom, and took Christianity under His special charge, ever seeking to guide it to the right lines, to protect, to guard and nourish it. He was the Hierophant in the Christian Mysteries, the direct Teacher of the Initiates. His the inspiration that kept alight the Gnosis in the Church, until the superincumbent mass of ignorance became so great that even His breath could not fan the flame sufficiently to prevent its extinguishment. p. 142
  • Annie Besant in Esoteric Christianity: Or, The Lesser Mysteries (1914)
• Jesus' own coming was by no means so introverted and other-worldly as a Pauline reinterpretation—always welcome to the ruling class—would have it. ... To Jesus, the kingdom of this world was the devil (John 8:44). This is why he never suggested allowing it to go on; he did not conclude a non-aggression pact with it.
  • Ernst Bloch, Man On His Own (1970), p. 123

• From my youth onwards I have found in Jesus my great brother. That Christianity has regarded and does regard him as God and Savior has always appeared to me a fact of the highest importance which, for his sake and my own, I must endeavor to understand … I am more than ever certain that a great place belongs to him in Israel's history of faith and that this place cannot be described by any of the usual categories.
  • Martin Buber, in Two Types of Faith (1961) Foreword

• According to the New Testament, Jesus is the man for others who views his existence as inextricably tied to other men to the degree that his own Person is inexplicable apart from others. The others, of course, refer to all men, especially the oppressed, the unwanted of society, the "sinners." He is God himself coming into the very depths of human existence for the sole purpose of striking off the chains of slavery, thereby freeing man from ungodly principalities and powers that hinder his relationship with God.
  • James Cone, Black Theology and Black Power (1969), p. 35

• If the church ... does not make God's liberation of the oppressed central in its mission and proclamation, how can it rest easy with a condemned criminal as the dominant symbol of its message?
  • James Cone, Speaking the Truth: Ecumenism, Liberation, and Black Theology (1986), p. 6

• By becoming poor and entrusting divine revelation to a carpenter from Nazareth, God makes clear where one has to be in order to hear the divine word and experience divine presence.
  • James Cone, Speaking the Truth: Ecumenism, Liberation, and Black Theology (1986), p. 9

• We, as Christians, are asked to take a very great deal on trust; the teachings, for example, and the miracles of Jesus. If we had to take all on trust, I, for one, should be sceptical. The crux of the problem of whether Jesus was, or was not, what he proclaimed himself to be, must surely depend upon the truth or otherwise of the resurrection. On that greatest point we are not merely asked to have faith. In its favour as a living truth there exists such overwhelming evidence, positive and negative, factual and circumstantial, that no intelligent jury in the world could fail to bring in a verdict that the resurrection story is true.
  • Lord Darling, who deputised for the Lord Chief Justice 1914-1918, quoted by Michael Green in "Man Alive", IVP, 1967

• Jesus was not divine because he was less human than his fellowmen but for the opposite reason that he was supremely human, and it is this of which his divinity consists, the fullness and perfection of him as an intellectual, moral and spiritual human being.
  • Eugene Debs, "Jesus, the Supreme Leader," in Coming Nation, March 1914

• He has been disfigured and distorted by cunning priests to serve their knavish ends and by ignorant idolaters to give godly sanction to their blind bigotry and savage superstition. He has persisted in spite of two thousand years of theological emasculation to destroy his revolutionary personality.
  • Eugene Debs, "Jesus, the Supreme Leader," in Coming Nation, March 1914

• I had the good luck a few years ago to visit the archeological site of Zippori in Israel... I could see here displayed the Greek culture that Jesus decisively rejected, the same Greek culture that infiltrated the Christian religion soon after his death and has dominated Christianity ever since.
  • Freeman Dyson, The Scientist As Rebel (2006)

• First, Jesus was no simple peasant, but grew up in intimate contact with an urban and overwhelmingly Greek culture. And second, he intended to lead a spiritual regeneration of his people, based on a total repudiation of Greek culture. In all his preaching, he quotes from the Law and the Prophets, the old Hebrew scriptures. After seeing what the Greek culture had to offer, he went back to his Hebrew roots.
  • Freeman Dyson, The Scientist As Rebel (2006)

• As a child I received instruction both in the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of the Nazarene. ... No one can read the Gospels without feeling the actual presence of Jesus. His personality pulsates in every word. No myth is filled with such life.
  • Albert Einstein, physicist (1879–1955) (from: [24])

• Not a single one of our ancient sources indicates that Jesus was married, let alone married to Mary Magdalene. All such claims are part of modem fictional reconstructions of Jesus' life, not rooted in the surviving accounts themselves. The historical approach to our sources may not be as exciting and sensationalist as fictional claims about Jesus (he kept a lover! he had sex! he made babies!), but there's something to be said for knowing what really happened in history, even if it is not as titillating as what happens in novels.
  • Bart D. Ehrman, Truth and Fiction in The Da Vinci Code (2004), Ch. 7: "Jesus, Mary Magdalene, and Marriage"

• Here is a man who was born in an obscure village, the child of a peasant woman. He grew up in another obscure village, where He worked in a carpenter shop until He was thirty, and then for three years He was an itinerant preacher. He never wrote a book. He never held an office. He never owned a home. He never had a family. He never went to college. He never put his foot inside a big city. He never traveled two hundred miles from the place where He was born. He never did one of the things that usually accompany greatness. He had no credentials but Himself. He had nothing to do with this world except the naked power of His divine manhood. While still a young man, the tide of public opinion turned against Him. His friends ran away. One of them denied Him. He was turned over to His enemies. He went through the mockery of a trial. He was nailed to a cross between two thieves. His executioners gambled for the only piece of property He had on earth while He was dying — and that was his coat. When he was dead He was taken down and laid in a borrowed grave through the pity of a friend. Nineteen wide centuries have come and gone and today He is the centerpiece of the human race and the leader of the column of progress. I am far within the mark when I say that all the armies that ever marched, and all the navies that ever were built, and all the parliaments that ever sat, all the kings that ever reigned, put together have not affected the life of man upon this earth as powerfully as has that One Solitary Life.
  • James Allan Francis, One Solitary Life (1963), p. 1–7. This miniature book, made up entirely of the text above, was hand set and printed by Doris V. Welsh, a former staff member of the Newberry Library, in an edition of 150 copies. No information in the book is given for the first published source of this essay by James Allan Francis, D. D. (1864–1928), nor could it be found in the essays and sermons by Francis in the collections of his writings in the Library of Congress. Nor was the Newberry Library able to identify the original published source. As an anonymous work and with some variations in the text, "One Solitary Life" was published in The Irish Echo, December 27, 1969, p. 10; in the Congressional Record, December 23, 1969, vol. 115, p. 13105; and on a variety of Christmas greeting cards in the 1970s and 1980s.

• Jesus was the first socialist, the first to seek a better life for mankind.
  • Mikhail Gorbachev, as quoted in Daily Telegraph (16 June 1992)

• I'm hoping that [the defrauded faithful will] see that it's not necessary to look to some person to jerk you off to get off and put your belief in.
  • MarJoe Gortner, one-time child evangelist who exposed the fraudulence of fundamentalist Christian sermons in America in the 1972 academy-award winning documentary MarJoe. He estimates that he raised $3 million (1960s) dollars in donations.

• Would you get out your checkbook tonight? … Bring what you would for JESUS tonight.
  • MarJoe Gortner, one-time child evangelist who exposed the fraudulence of fundamentalist Christian sermons in America in the 1972 academy-award winning documentary MarJoe. He estimates that he raised $3 million (1960s) dollars in donations.

• [To an elderly women requesting a blessing.] Do you believe that the Lord's going to do it tonight? Do you believe that he's going to touch this condition? Say Yes Lord. Say THANK YOU JESUS! In the name of Jesus! In the name of JESUS! [Woman collapses in euphoria.] Thank you Jesus. Hallelujah!
  • MarJoe Gortner, one-time child evangelist who exposed the fraudulence of fundamentalist Christian sermons in America in the 1972 academy-award winning documentary MarJoe. He estimates that he raised $3 million (1960s) dollars in donations.

• Christian anarchism is based upon the answer of Jesus to the Pharisees, when He said that he without sin should be the first to cast the stone, and upon the Sermon on the Mount, which advises the return of good for evil and the turning of the other cheek. Therefore, when we take any part in government by voting for legislative, judicial, and executive officials, we make these men our arm by which we cast a stone and deny the Sermon on the Mount.
  The dictionary definition of a Christian is one who follows Christ; kind, kindly, Christ-like. Anarchism is voluntary cooperation for good, with the right of secession. A Christian anarchist is therefore one who turns the other cheek, overturns the tables of the moneychangers, and does not need a cop to tell him how to behave. A Christian anarchist does not depend upon bullets or ballots to achieve his ideal; he achieves that ideal daily by the One-Man Revolution with which he faces a decadent, confused, and dying world.
  • Ammon Hennacy, "Christian Anarchism" in The Book of Ammon (1965)

• I say: my feeling as a Christian points me to my Lord and Saviour as a fighter. It points me to the man who once in loneliness, surrounded only by a few followers, recognized these Jews for what they were and summoned men to the fight against them and who, God's truth! was greatest not as sufferer but as fighter. In boundless love as a Christian and as a man I read through the passage which tells us how the Lord at last rose in His might and seized the scourge to drive out of the Temple the brood of vipers and of adders. How terrific was His fight for the world against the Jewish poison. Today, after two thousand years, with deepest emotion I recognize more profoundly than ever before — the fact that it was for this that He had to shed His blood upon the Cross.
  • Adolf Hitler, Munich speech of April 12, 1922

• The best characterization is provided by the product of this religious education, the Jew himself. His life is only of this world, and his spirit is inwardly as alien to true Christianity as his nature two thousand years previous was to the great founder of the new doctrine. Of course, the latter made no secret of his attitude toward the Jewish people, and when necessary he even took the whip to drive from the temple of the Lord this adversary of all humanity, who then as always saw in religion nothing but an instrument for his business existence. In return, Christ was nailed to the cross, while our present-day party Christians debase themselves to begging for Jewish votes at elections and later try to arrange political swindles with atheistic Jewish parties—and this against their own nation.
  • Adolf Hitler, Mein Kampf (1925), Vol. 1, Chapter 11
  • Variant translation: And the founder of Christianity made no secret indeed of his estimation of the Jewish people. When He found it necessary, He drove those enemies of the human race out of the Temple of God.
    • Vol. 1, p. 174

• All good men are anarchists. All cultured, kindly men; all gentlemen; all just men are anarchists. Jesus was an anarchist.
  • Elbert Hubbard, in A Message to Garcia and Thirteen Other Things (1901), p. 147

• Listen, Christ,
  You did alright in your day, I reckon—
  But that day's gone now.
  They ghosted you up a swell story, too,
  Called it Bible—
  But it's dead now.
  The popes and the preachers've
  Made too much money from it.
  They've sold you too many
  
  Kings, generals, robbers, and killers—
  Even to the Czar and the Cossacks,
  Even to Rockefeller's church,
  Even to THE SATURDAY EVENING POST.
  You ain't no good no more.
  They've pawned you
  Till you've done wore out.
  
  Goodbye,
  Christ Jesus Lord God Jehova,
  Beat it on away from here now.
  Make way for a new guy with no religion at all—
  A real guy named
  Marx Communist Lenin Peasant Stalin Worker ME—
  I said, ME!
  
  Go Ahead on now,
  You're getting in the way of things, Lord.
  And please take Saint Ghandi [sic] with you when you go,
  And Saint Pope Pius,
  And Saint Aimee McPherson,
  And big black Saint Becton
  Of the Consecrated Dime.
  And step on the gas, Christ!
  
  Move!
  Don't be so slow about movin'!
  The world is mine from now on—
  And nobody's gonna sell ME
  To a king, or a general,
  Or a millionaire.
  • Langston Hughes, "Goodbye Christ," The Negro Worker, November/December 1932, p. 32

• Jesus was an anarchist savior. That's what the Gospels tell us.
  • Ivan Illich, The Educational enterprise in the Light of the Gospel, Chicago (13 November 1988)

• He comes into the world God knows how, walks on the water, gets out of his grave and goes up off the Hill of Howth. What drivel is this?
  • James Joyce, Stephen Hero, ch. 21 (1944)

• Although Jesus is widely considered mankind's greatest moral teacher, the greatest Christians, not to speak of scholars, have never been able to agree what his moral teachings were. Matthew, and he alone, reports that Jesus said: "Let your Yes be Yes, and your No, No." But the four Evangelists agree in ascribing to Jesus evasive and equivocal answers to plain questions, not only those of the high priest and Pilate; and quite generally the Jesus of the New Testament avoids straightforward statements, preferring parables and hyperboles. Some of the parables are so ambiguous that different Evangelists, not to speak of later theologians, offer different interpretations. … On concrete moral issues, Jesus can be, and has been, cited on almost all sides.
  • Walter Kaufmann, in "The Faith of a Heretic" in Harper's Magazine (February 1959)

• Jesus is not an impractical idealist; he is the practical realist.
• I am certain that Jesus understood the difficulty inherent in the act of loving one's enemy. He never joined the ranks of those who talk glibly about the easiness of the moral life. He realized that every genuine expression of love grows out of a consistent and total surrender to God. So when Jesus said "love your enemy," he was not unmindful of its stringent qualities. Yet he meant every word of it. Our responsibility as Christians is to discover the meaning of this command and seek passionately to live it out in our daily lives.

• Martin Luther King, Jr., "Loving Your Enemies". Dexter Avenue Baptist Church, Montgomery, Alabama (25 December 1957).

• Jesus recognized the need for blending opposites. He knew that his disciples would face a difficult and hostile world, where they would confront the recalcitrance of political officials and the intransigence of the protectors of the old order. He knew that they would meet cold and arrogant men whose hearts had been hardened by the long winter of traditionalism. … And he gave them a formula for action, "Be ye therefore as wise as serpents, and harmless as doves." … We must combine the toughness of the serpent with the softness of the dove, a tough mind and a tender heart.
  • Martin Luther King, Jr., "Strength to Love", Ch. 1 : A tough mind and a tender heart, (1963).

• Jesus Christ was an extremist for love, truth and goodness.
  • Martin Luther King, Jr., "Letter from a Birmingham Jail" (1963).

• I've come here to tell the most exciting story in the history of mankind: the life of Jesus Christ. I'm not talking about the Jesus in those horribly gaudy pictures. Not the Jesus with the jaundice-yellow skin—whom crazy human society has turned into the biggest whore of all time. Whose corpse they perversely drag around on disgraceful crosses. I don't mean the jabbering about God or the blubbering hymns. I don't mean the Jesus whose moldy kiss frightens little girls out of horny dreams before their First Communion and then make them die of shame and disgust when they foam in the latrines. I'm talking about the man: the restless man who says we have to turn over a new leaf all the time, now! I'm talking about the adventurer, the freest, most fearless, most modern of all men, the one who preferred being massacred to rotting with others. I'm talking about the man who is like what all of us want to be. You and I.
  • Klaus Kinski, in Kinski Uncut : The Autobiography of Klaus Kinski (1996), p. 1–2

• After the fall of so many gods in this century, this person, broken at the hands of his opponents and constantly betrayed through the ages by his adherents, is obviously still for innumerable people the most moving figure in the long history of mankind.
  • Hans Küng, theologian (b. 1928) (from: [25])

• I accept the resurrection of Easter Sunday not as an invention of the community of disciples, but as a historical event. If the resurrection of Jesus from the dead on that Easter Sunday were a public event which had been made known...not only to the 530 Jewish witnesses but to the entire population, all Jews would have become followers of Jesus.
  • Pinchas Lapide, Orthodox Jewish scholar (b. 1922) (from: [26])

• The true founder of anarchy was Jesus Christ and … the first anarchist society was that of the apostles.
  • Georges Lechartier, as quoted in Anarchism : A History of Libertarian Ideas and Movements (1962) by George Woodcock, Part One : The Idea, Ch. 2 : The Family Tree p. 36

• [The lawless men of Acts 2:23 who nailed Jesus to the cross and killed Him include] Judas Iscariot, chief priests, officers of the temple, elders, the high priest and Jewish Sanhedrin, Pilate, Herod, and the Roman soldiers – mainly the Jewish religionists with their deputies and the Gentile politicians with their subordinates. This indicates that Jesus was killed by all mankind.
  • Witness Lee, The Acts of the Apostles, Recovery version, p. 13, Living Stream Ministry, December 1984

• I am trying to prevent anyone saying the really foolish thing that people often say about Him, 'I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God.' That is the sort of thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on a level with the man who says he is a poached egg — or He would be the devil of hell. You must make a choice. Either this man was, and is, the Son of God; or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.
  • C. S. Lewis (Lewis's trilemma from: Mere Christianity, MacMillan, New York 1943, pp. 55–56 [27])

• Christ is a new man. The new man is a Soviet man. Therefore Christ is a Soviet man!
  • Justinian Marina, Romanian patriarch, quoted by Czesław Miłosz in The Captive Mind (1953)

• Jesus, not Cæsar, I repeat,—this is the meaning of our history and democracy.
  • Garrigue Masaryk, Tomáš (c1921), The Religious Conditions in Czechoslovakia, p. 7 

• The last two thousand years have brought about a duality in man such as he never experienced before, and yet the man who dominates this whole period was one who stood for wholeness, one who proclaimed the Holy Ghost. No life in the whole history of man has been so misinterpreted, so woefully misunderstood as Christ's.
  • Henry Miller in The Wisdom of the Heart (1941)

• Political leaders are never leaders. For leaders we have to look to the Awakeners! Lao Tse, Buddha, Socrates, Jesus, Milarepa, Gurdjiev, Krishnamurti.
  • Henry Miller, in My Bike & Other Friends (1977), p. 12

• In his own lifetime Jesus made no impact on history. This is something that I cannot but regard as a special dispensation on God's part, and, I like to think, yet another example of the ironical humour which informs so many of his purposes. To me, it seems highly appropriate that the most important figure in all history should thus escape the notice of memoirists, diarists, commentators, all the tribe of chroniclers who even then existed.
  • Malcolm Muggeridge, journalist (1903–90) (from: [28])

• Jesus died too soon. If he had lived to my age he would have repudiated his doctrine.
  • Friedrich Nietzsche, Thus Spoke Zarathustra

• When Jesus and his disciples are said to be in the world but not of the world, the meaning is clear enough. Although they live in the world they are not worldly, they do not subscribe to the present values and standards of the world. ... The values of the kingdom [of God] are different from, and opposed to, the values of this world. There is no reason for thinking that it means the kingdom will float in the air somewhere above the earth or that it will be an abstract entity without any tangible social and political structure.
  • Albert Nolan, Jesus Before Christianity: The Gospel of Liberation (1976), p. 48

• Jesus wanted to liberate everyone from the law — from all laws. But this could not be achieved by abolishing or changing the law. He had to dethrone the law. He had to ensure that the law be man’s servant and not his master (Mark 2:27-28). Man must therefore take responsibility for his servant, the law, and use it to serve the needs of mankind.
  • Albert Nolan, in Jesus Before Christianity: The Gospel of Liberation (1976), p. 72

• It is imperative that the contrasts between Christianity and Jesus be clearly revealed and strongly emphasized. First, because the real significance of Jesus is obscured by the widespread belief that organized Christianity truly reflects his religion; and second, because it will be practically impossible to abolish giant evils while they are hallowed by the blessing of the churches. As long as ministers and laymen labor under the delusion that contemporary Christianity is the same religion that Jesus practiced they will remain immunized against his way of life and will lack the vision.
  • Kirby Page, Jesus or Christianity A Study In Contrasts (1929)

• Those persons who were responsible for his tragic death had only the faintest understanding of what he was seeking to accomplish. Even his own disciples so completely misinterpreted his teaching that at the very end they argued among themselves as to who should have the chief places. ...they still visualized twelve thrones of solid gold and quarreled among themselves over the seats of honor on the right and left of the king. How much less able to fathom the meaning of his words and deeds were the ecclesiastical leaders.
  • Kirby Page, Jesus or Christianity A Study In Contrasts (1929)

• Where is it that the youth is to seek the energy to subdue his genital titillations? In faith in Jesus! As a matter of fact, he does derive an enormous power against his sexuality from his faith in Jesus. What is the basis of its mechanism? The mystical experience puts him in a state of vegetative excitation, which never culminates in natural orgastic gratification. The youth’s sexual drive develops in a passive homosexual direction. In terms of the drive’s energy, passive homosexuality is the most effective counterpart of natural masculine sexuality, for it replaces activity and aggression by passivity and masochistic attitudes, that is to say, by precisely those attitudes that determine the mass basis of patriarchal authoritarian mysticism in the human structure. At the same time, however, this implies unquestioning loyalty, faith in authority and ability to adapt to the institution of patriarchal compulsive marriage. In short, religious mysticism pits one sexual drive against another.
  • Wilhelm Reich, The Mass Psychology of Fascism, (1933), p. 163.

• Healthy adolescent sexuality would not necessarily have to stifle veneration for the Jesus legend. The Old and the New Testament can be appreciated as stupendous achievements of the human mind, but this appreciation should not be used to suppress sexuality. My medical experience has taught me that adolescents who are sexually sick have an unhealthy appreciation of the legend of Jesus.
  • Wilhelm Reich, The Mass Psychology of Fascism, (1933), p. 168.

• Will you touch, will you mend me Christ?
  Won't you touch, will you heal me Christ?
  Will you kiss, can you cure me Christ?
  Won't you kiss, won't you pay me Christ?
  

See my eyes, I can hardly see
See me stand, I can hardly walk
I believe you can make me whole
See my tongue, I can hardly talk.

See my skin, I'm a mass of blood
See my legs, I can hardly stand
I believe you can make me well
See my purse, I'm a poor, poor man.

• Jesus Christ Superstar, lyrics by Tim Rice (1970)

• So you are the Christ you're the great Jesus Christ
  Prove to me that you're divine - change my water into wine
  That's all you need to do then I'll know it's all true
  C'mon King of the Jews.

Prove to me that you're no fool - walk across my swimming pool
If you do that for me then I'll let you go free
C'mon King of the Jews.

• Jesus Christ Superstar, lyrics by Tim Rice (1970)

• I remember when this whole thing began
  No talk of God then, we called you a man
  And believe me, my admiration for you hasn't died
  But every word you say today
  Gets twisted round some other way
  And they'll hurt if they think you've lied.

• Tim Rice, Jesus Christ Superstar (1970): Judas in "Heaven on Their Minds"

• I listened to the sermon, and I remember complete astonishment because what they were talking about were things that were just crazy. It was communion time, where you eat this wafer and are supposed to be eating the body of Christ and drinking his blood. My first impression was, "This is a bunch of cannibals they've put me down among!" For some time, I puzzled over this and puzzled over why they were saying these things, because the connection between what they were saying and reality was very tenuous. How the hell did Jesus become something to be eaten?
  I guess from that time it was clear to me that religion was largely nonsense--largely magical, superstitious things. In my own teen life, I just couldn't see any point in adopting something based on magic, which was obviously phony and superstitious.
  • Gene Roddenberry, The Humanist, Mar/Apr 1991

• You ask whether it is possible to understand the indication regarding the appearance of Christ in lesser images and in reality. Certainly. Medievalism made an inaccessible idol of Christ and deprived him of any humanity, therefore also of divinity. Thus, all the Teachings of the East proclaim that there is no god (or gods) who was not at one time a man. Such a forced separation of Christ from human essence threatened and still threatens a complete break in the communion of humanity with the Higher World. One can trace how in the Middle Ages there appeared every now and then great saints who tried to re-establish this almost lost communion, and all of them insisted precisely on the human essence of Christ. Especially strong affirmations of this can be found in the pages of the autobiography of St. Theresa, the Spanish saint of the sixteenth century, and still earlier, in the visions and writings of St. Catherine of Siena and St. Gertrude. Thus, the form and the quality of the visions and communications received through such communion always correspond with the level of the consciousness of those who see and receive them, and also with the needs of the time. As it was said, "In is precisely by following the character of the visions that the best history of the intellect may be written."
  • Helena Roerich, Letters of Helena Roerich II, (2 April 1936)

• I strongly recommend that all read the autobiography of St. Theresa. In spite of the fact that this work went through the "spiritual" censorship of the Church, some amazing pages have been preserved. By propagating the dogma of Jesus Christ as the only begotten Son of God, the Church contradicts the very sense of the prayer given to us by Jesus Christ himself, "Our Father which art in heaven." And also the words of the Scriptures, "So God created man in his own image." (Genesis 1:27) Thus, by claiming the exclusiveness of sonship and divine origin for Jesus Christ, the Church, by that very claim, forever divorced him from mankind. From this came a whole train of grave events; the exclusion of Jesus Christ from the life of humanity, the obliteration of his human Sacrifice and the awful suggestion implying that the death of Christ on the Cross saved humanity from "original" sin (?!) and from all subsequent sins.
  • Helena Roerich, in Letters of Helena Roerich II, (2 April 1936)

• It is generally taken for granted that we should all agree that [Christ was the best and the wisest of men]. I do not myself.
  • Bertrand Russell, Why I am not a Christian (1927), "The Character of Christ"

• You will remember that Christ said, "Judge not lest ye be judged." That principle I do not think you would find was popular in the law courts of Christian countries. I have known in my time quite a number of judges who were very earnest Christians, and none of them felt that they were acting contrary to Christian principles in what they did. Then Christ says, "Give to him that asketh of thee, and from him that would borrow of thee turn not thou away." That is a very good principle... Then there is one other maxim of Christ which I think has a great deal in it, but I do not find that it is very popular among some of our Christian friends. He says, "If thou wilt be perfect, go and sell that which thou hast, and give to the poor." That is a very excellent maxim, but, as I say, it is not much practised. All these, I think, are good maxims, although they are a little difficult to live up to. I do not profess to live up to them myself; but then, after all, it is not quite the same thing as for a Christian.
  • Bertrand Russell, Why I am not a Christian (1927), "The Character of Christ"

• Having granted the excellence of these maxims, I come to certain points in which I do not believe that one can grant either the superlative wisdom or the superlative goodness of Christ as depicted in the Gospels... there one does find some things that do not seem to be very wise. For one thing, he certainly thought that His second coming would occur in clouds of glory before the death of all the people who were living at that time. There are a great many texts that prove that. He says, for instance, "Ye shall not have gone over the cities of Israel till the Son of Man be come." Then he says, "There are some standing here which shall not taste death till the Son of Man comes into His kingdom"; and there are a lot of places where it is quite clear that He believed that His second coming would happen during the lifetime of many then living. That was the belief of His earlier followers, and it was the basis of a good deal of His moral teaching. When He said, "Take no thought for the morrow," and things of that sort, it was very largely because He thought that the second coming was going to be very soon, and that all ordinary mundane affairs did not count. I have, as a matter of fact, known some Christians who did believe that the second coming was imminent. I knew a parson who frightened his congregation terribly by telling them that the second coming was very imminent indeed, but they were much consoled when they found that he was planting trees in his garden. The early Christians did really believe it, and they did abstain from such things as planting trees in their gardens, because they did accept from Christ the belief that the second coming was imminent. In that respect, clearly He was not so wise as some other people have been, and He was certainly not superlatively wise.
  • Bertrand Russell, Why I am not a Christian (1927), "Defects in Christ's Teaching"

• There is one very serious defect to my mind in Christ's moral character, and that is that He believed in Hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment. Christ certainly as depicted in the Gospels did believe in everlasting punishment, and one does find repeatedly a vindictive fury against those people who would not listen to His preaching — an attitude which is not uncommon with preachers, but which does somewhat detract from superlative excellence... You will find that in the Gospels Christ said, "Ye serpents, ye generation of vipers, how can ye escape the damnation of Hell." That was said to people who did not like His preaching. It is not really to my mind quite the best tone, and there are a great many of these things about Hell. There is, of course, the familiar text about the sin against the Holy Ghost: "Whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this World nor in the world to come." That text has caused an unspeakable amount of misery in the world, for all sorts of people have imagined that they have committed the sin against the Holy Ghost, and thought that it would not be forgiven them either in this world or in the world to come. I really do not think that a person with a proper degree of kindliness in his nature would have put fears and terrors of that sort into the world.
  • Bertrand Russell, Why I am not a Christian (1927), "The Moral Problem"

• Christ says, "The Son of Man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth"; and He goes on about the wailing and gnashing of teeth. It comes in one verse after another, and it is quite manifest to the reader that there is a certain pleasure in contemplating wailing and gnashing of teeth, or else it would not occur so often. Then you all, of course, remember about the sheep and the goats; how at the second coming He is going to divide the sheep from the goats, and He is going to say to the goats: "Depart from me, ye cursed, into everlasting fire." He continues: "And these shall go away into everlasting fire." Then He says again, "If thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than having two hands to go into Hell, into the fire that never shall be quenched, where the worm dieth not and the fire is not quenched." He repeats that again and again also. I must say that I think all this doctrine, that Hell-fire is a punishment for sin, is a doctrine of cruelty. It is a doctrine that put cruelty into the world, and gave the world generations of cruel torture; and the Christ of the Gospels, if you could take Him as his chroniclers represent Him, would certainly have to be considered partly responsible for that.
  • Bertrand Russell, Why I am not a Christian (1927), "The Moral Problem"

• There is the instance of the Gadarene swine, where it certainly was not very kind to the pigs to put the devils into them and make them rush down the hill into the sea. You must remember that He was omnipotent, and He could have made the devils simply go away; but He chose to send them into the pigs. Then there is the curious story of the fig-tree, which always rather puzzled me. You remember what happened about the fig-tree. "He was hungry; and seeing a fig-tree afar off having leaves, He came if haply He might find anything thereon; and when he came to it He found nothing but leaves, for the time of figs was not yet. And Jesus answered and said unto it: 'No man eat fruit of thee hereafter for ever'.... and Peter.... saith unto Him: 'Master, behold the fig-tree which thou cursedst is withered away.'" This is a very curious story, because it was not the right time of year for figs, and you really could not blame the tree. I cannot myself feel that either in the matter of wisdom or in the matter of virtue Christ stands quite as high as some other people known to History. I think I should put Buddha and Socrates above Him in those respects.
  • Bertrand Russell, Why I am not a Christian (1927), "The Moral Problem"

• Christ said "Thou shalt love thy neighbor as thyself" and when asked "who is thy neighbour? went on to the parable of the Good Samaritan. If you wish to understand this parable as it was understood by his hearers, you should substitute "Germans and Japanese" for Samaritan. I fear my modern day Christians would resent such a substitution, because it would compel them to realize how far they have departed from the teachings of the founder of their religion.
  • Bertrand Russell, Unpopular Essays (1950), Ch. 9: Ideas That Have Helped Mankind

• There was no point of controversy between Jesus and the Jews; Jesus brought no new doctrine unto them. Jesus said, What the masters in Israel teach, what the Pharisees and the Scribes teach, is perfectly correct. There was no dogma which was the cause of controversy between Jesus and the nation; there was no new custom that Jesus introduced: He went into the Temple every day. He observed the ordinances and festivals of Israel. What was the subject of dispute and controversy between Jesus and the Jews? It was no doctrine, it was no innovation, it was Jesus Himself whom they rejected. There was an antipathy in them to the person of Jesus: it was the Lord Himself whom they hated, because they hated the Father. . . . But Jesus knew . . . that it was because He was one with the Father, because He was the express image of His being, because He was the perfect manifestation of the character of God, that they hated Him; and therefore Jesus was pained, not because they hated Him, but because they hated in Him the Father.
  • Adolph Saphir^{[citation needed]}

• Jesus then realized he had been brought here under false pretences, as the lamb is led to sacrifice and that his life had been planned for death since the very beginning. Remembering the river of blood and suffering that would flow from his side and flood the entire earth, he called out to the open sky where God could be seen smiling, Men, forgive Him, for He knows not what He has done.
  • José Saramago, O Evangelho Segundo Jesus Cristo (1991); The Gospel According to Jesus Christ, trans. Giovanni Pontiero (1993), p. 341

• No sooner had Jesus knocked over the dragon of superstition than Paul boldly set it on its legs again in the name of Jesus.
  • George Bernard Shaw, Androcles and the Lion (1913)

• In the most deeply significant of the legends concerning Jesus, we are told how the devil took him up into a high mountain and showed him all the kingdoms of the world in a moment of time; and the devil said unto him: "All this power will I give unto thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it. If thou, therefore, wilt worship me, all shall be thine." Jesus, as we know, answered and said "Get thee behind me, Satan!" And he really meant it; he would have nothing to do with worldly glory, with "temporal power;" he chose the career of a revolutionary agitator, and died the death of a disturber of the peace. And for two or three centuries his church followed in his footsteps, cherishing his proletarian gospel. The early Christians had "all things in common, except women;" they lived as social outcasts, hiding in deserted catacombs, and being thrown to lions and boiled in oil.
  But the devil is a subtle worm; he does not give up at one defeat, for he knows human nature, and the strength of the forces which battle for him. He failed to get Jesus, but he came again, to get Jesus' church. He came when, through the power of the new revolutionary idea, the Church had won a position of tremendous power in the decaying Roman Empire; and the subtle worm assumed the guise of no less a person than the Emperor himself, suggesting that he should become a convert to the new faith, so that the Church and he might work together for the greater glory of God. The bishops and fathers of the Church, ambitious for their organization, fell for this scheme, and Satan went off laughing to himself. He had got everything he had asked from Jesus three hundred years before; he had got the world's greatest religion.
  • Upton Sinclair, in The Profits of Religion : An Essay in Economic Interpretation (1918), Book Seven : The Church of the Social Revolution, "Christ and Caesar"

• At its beginnings there was very powerful meditation on the presence of Christ in the oppressed Indians, which objectively pointed toward a christology of the "body of Christ." Guamán Poma, for example, said, "By faith we know clearly that where there is a poor person there is Jesus Christ himself," and Bartolomé de las Casas declared, "In the Indies I leave Jesus Christ, our God, being whipped and afflicted, and buffeted and crucified, not once but thousands of times, as often as the Spaniards assault and destroy those people." But this original christological insight did not thrive, and what became the tradition was a christology based on the dogmatic formulas, in which—however well they were known and understood—what was stressed was the divinity of Christ rather than his real and lived humanity.
  • Jon Sobrino, Jesus the Liberator (1991), p. 11

• The sublime title "Christ" is an adjective which only receives its specific value from the specificity of the noun, Jesus of Nazareth. If Jesus is forgotten, then it becomes possible to fill the adjective with whatever suits at the time, without checking whether Jesus was like that or not, or whether this means leaving the world sunk in its wretchedness or not; or worse still, without asking if this image legitimates the tragedy of the world or brings liberation from it.
  • Jon Sobrino, Jesus the Liberator (1991), p. 15

• Christ did not ask or want to be what he was not.
  • Dejan Stojanovic, in The Sun Watches the Sun (1999) “Christ” (Sequence: “Is It Possible to Write a Poem”)

• Burning the witch Giordano Bruno is one more wound inflicted on Christ’s body.
  • Dejan Stojanovic, in The Sun Watches the Sun (1999) “Christ” (Sequence: “Is It Possible to Write a Poem”)

• The two main Pillars of our Civilization,
  Jesus and Shakespeare said:
  "Nothing shall be impossible to Humans" (Jesus)
  "Impossibility is only seemingly impossible" (Shak.)
  • B. B. Stoller, Biologizing the Universe (1983)

• Few subsequent gurus seem to have matched the simplicity and directness of Jesus′s message; but it must be remembered that we have very little information. If the world had possessed a detailed biographical account of Jesus, an authentic picture of what he was like as a man, it is quite possible that Christianity would not have been estabished as a world religion.
  • Anthony Storr, Feet of Clay; Saints, Sinners, and Madmen: A Study of Gurus (New York: Free Press Paperbacks, 1997), p. 147

• Where is my faith? Even deep down … there is nothing but emptiness and darkness … If there be God—please forgive me. When I try to raise my thoughts to Heaven, there is such convicting emptiness that those very thoughts return like sharp knives and hurt my very soul … How painful is this unknown pain—I have no Faith. Repulsed, empty, no faith, no love, no zeal, … What do I labor for? If there be no God, there can be no soul. If there be no soul then, Jesus, You also are not true.
  • Mother Teresa, Letters. Teresa, Mother; Kolodiejchuk, Brian (2007). Mother Teresa: Come Be My Light. New York: Doubleday. ISBN 0385520379. 

• This doctrine of the Kingdom of Heaven, which was the main teaching of Jesus, and which plays so small a part in the Christian creeds, is certainly one of the most revolutionary doctrines that ever stirred and changed human thought. It is small wonder if, the world of that time failed to grasp its full significance, and recoiled in dismay from even a half apprehension of its tremendous challenges to the established habits and institutions of mankind. It is small wonder if the hesitating convert and disciple presently went back to the old familiar ideas of temple and altar, of fierce deity and propitiatory observance, of consecrated priest and magic blessing, and these things being attended to reverted then to the dear old habitual life of hates and profits and competition and pride. For the doctrine of the Kingdom of Heaven, as Jesus seems to have preached it, was no less than a bold and uncompromising demand for a complete change and cleansing of the life of our struggling race, an utter cleansing, without and within.
  • H. G. Wells, in The Outline of History : Being a Plain History of Life and Mankind (1920), "The Teachings of Jesus of Nazareth"

• You cannot claim to worship Jesus in the tabernacle if you do not pity Jesus in the slum.
  • Frank Weston, Address to the Second Anglo-Catholic Congress (1923), in Radical Christian Writings: A Reader (2002), p. 200

• A dichotomy between the religious and the social must be imported into the [New Testament]; it cannot be found there. The "cross" of Jesus was a political punishment; and when Christians are made to suffer by government it is usually because because of the practical import of their faith, and the doubt they cast upon the rulers' claim to be "Benefactor."
  • John Howard Yoder, The Politics of Jesus (1972), p. 125

• Reward for information leading to the apprehension of —
  Jesus Christ
  Wanted — For Sedition, Criminal Anarchy — Vagrancy, and Conspiring to Overthrow the Established Government.
  Dresses poorly, said to be a carpenter by trade, ill-nourished, has visionary ideas, associates with common working people, the unemployed and bums. Alien — believed to be a Jew. Alias: "Prince of Peace. Son of Man." "Light of the world" &c. &c. Professional Agitator, Red beard, marks on hands and feet the result of injuries inflicted by an angry mob led by respectable citizens and legal authorities.
  • Art Young, Jesus Christ "wanted-poster" political cartoon in The Masses (1 November 1917)

• The world of Jesus is the world of sunlight by comparison with that of all the sages and philosophers and the schoolmen of any country. Like the Jungfrau which stands above the glaciers in the world of snow and seems to touch heaven itself, Jesus' teachings have that immediacy and clarity and simplicity which puts to shame all other efforts of men's minds to know God or to inquire after God.
  • Lin Yutang, From Pagan to Christian (1959), p. 223

• At the time of the Crucifixion the dogwood had been the size of the oak and other forest trees. So firm and strong was the tree that it was chosen as the timber for the cross. To be used thus for such a cruel purpose greatly distressed the tree, and Jesus, nailed upon it, sensed this, and, in His gentle pity for all sorrow and suffering, said to it: "Because of your regret and pity for My suffering, never again shall the dogwood tree grow large enough to be used as a cross.
  "Henceforth it shall be slender and bent and twisted and its blossoms shall be in the form of a cross—two long and two short petals. And in the center of each petal there will be nail prints, brown with rust and stained with red, and in the center of the flower will be a crown of thorns, and all who see it will remember".
  • Author unknown, "Legend of the Dogwood"; reported in Maxwell Droke, The Speaker's Special Occasion Book (1954), p. 159–60

Quotes reported in Hoyt's New Cyclopedia Of Practical Quotations (1922), p. 114–115.

• There is a green hill far away,
  Without a city wall,
  Where the dear Lord was crucified
  Who died to save us all.
  • Cecil Frances Alexander, There is a Green Hill

• Fundamentally, our Lord's message was Himself. He did not come merely to preach a Gospel; He himself is that Gospel. He did not come merely to give bread; He said, "I am the bread". He did not come merely to shed light; He said, "I am the light". He did not come merely to show the door; He said, "I am the door". He did not come merely to name a shepherd; He said, "I am the shepherd". He did not come merely to point the way; He said, "I am the way, the truth, and the life".
  • J. Sidlow Baxter, Baxter's Explore the Book (1987) p. 308.

• Hail, O bleeding Head and wounded,
  With a crown of thorns surrounded,
  Buffeted, and bruised and battered,
  Smote with reed by striking shattered,
  Face with spittle vilely smeared!
  Hail, whose visage sweet and comely,
  Marred by fouling stains and homely,
  Changed as to its blooming color,
  All now turned to deathly pallor,
  Making heavenly hosts affeared!
  • St. Bernard of Clairvaux, Passion Hymn, 'Braham Coles' translation

• In every pang that rends the heart
  The Man of Sorrows had a part.
  • Michael Bruce, Gospel Sonnets, Christ Ascended. Attributed to John Logan, who issued the poems with emendations of his own. "Every pang that rends the heart." See also Oliver Goldsmith, The Captivity

• Lovely was the death
  Of Him whose life was Love! Holy with power,
  He on the thought-benighted Skeptic beamed
  Manifest Godhead.
  • Samuel Taylor Coleridge, Religious Musings, line 29

• A pagan heart, a Christian soul had he.
  He followed Christ, yet for dead Pan he sighed,
  As if Theocritus in Sicily
  Had come upon the Figure crucified,
  And lost his gods in deep, Christ-given rest.
  • Maurice Francis Egan, Maurice de Gurin

• Fra Lippo, we have learned from thee
  A lesson of humanity:
  To every mother's heart forlorn,
  In every house the Christ is born.
  • R. W. Gilder, A Madonna of Fra Lippo Lippi

• In darkness there is no choice. It is light that enables us to see the differences between things; and it is Christ that gives us light.
  • J. C. and A. W. Hare, Guesses at Truth

• Who did leave His Father's throne,
  To assume thy flesh and bone?
  Had He life, or had He none?
  If he had not liv'd for thee,
  Thou hadst died most wretchedly
  And two deaths had been thy fee.
  • George Herbert, The Church, Business

• Vicisti, Galliloæ.
  • Thou hast conquered, O Galilæan.
  • Attributed to Julian the Apostate. Montaigne, Essays, Book II, Chapter XIX. Claim dismissed by German and French scholars. Emperor Justinian at the dedication of the Cathedral of St. Sophia, built on the plan of the Temple of Jerusalem, said: "I have vanquished thee, O Solomon"

• All His glory and beauty come from within, and there He delights to dwell, His visits there are frequent, His conversation sweet, His comforts refreshing; and His peace passing all understanding.
  • Thomas à Kempis, Imitation of Christ, Book II, Chapter I. Dibdin's translation

• Into the woods, my Master went,
  Clean forspent, forspent.
  Into the woods my Master came,
  Forspent with love and shame.
  But the olives they were not blind to Him,
  The little gray leaves were kind to Him:
  The thorn-tree had a mind to Him,
  When into the woods He came.
  • Sidney Lanier, A Ballad of Trees and the Master

• God never gave man a thing to do concerning which it were irreverent to ponder how the Son of God would have done it.
  • George MacDonald, The Marquis of Lossie, Volume II, Chapter XVII

• The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay his head.
  • Matthew, VIII. 20

• For man he seems
  In all his lineaments, though in his face
  The glimpses of his Fathers glory shine.
  • John Milton, Paradise Regain'd (originally published in 1671), lines 91–93; in The Works of John Milton (1931), vol. 2, part 2, p. 408. Satan is speaking of Christ.

• The Pilot of the Galilean Lake.
  • John Milton, Lycidas, line 109

• Near, so very near to God,
  Nearer I cannot be;
  For in the person of his Son
  I am as near as he.
  • Catesby Paget, Hymn

• But chiefly Thou,
  Whom soft-eyed Pity once led down from Heaven
  To bleed for man, to teach him how to live,
  And, oh! still harder lesson! how to die.
  • Beilby Porteus, Death, line 316

• The sublime title "Christ" is an adjective which only receives its specific value from the specificity of the noun, Jesus of Nazareth. If Jesus is forgotten, then it becomes possible to fill the adjective with whatever suits at the time, without checking whether Jesus was like that or not, or whether this means leaving the world sunk in its wretchedness or not; or worse still, without asking if this image legitimates the tragedy of the world or brings liberation from it.
  • Jon Sobrino, Jesus the Liberator (1991), p. 15

• Thou hast conquered, O pale Galilean;
  The world has grown gray from thy breath;
  We have drunken from things Lethean,
  And fed on the fullness of death.
  • Algernon Charles Swinburne, Hymn to Proserpine

• And so the Word had breath, and wrought
  With human hands the creed of creeds
  In loveliness of perfect deeds,
  More strong than all poetic thoughts;
  Which he may read that binds the sheaf,
  Or builds the house, or digs the grave,
  And those wild eyes that watch the waves
  In roarings round the coral reef.
  • Alfred Tennyson, In Memoriam A.H.H. (1849), XXXVI

• His love at once and dread instruct our thought;
  As man He suffer'd and as God He taught.
  • Edmund Waller, Of Divine Love, Canto III, line 41

• Even to atheists he is the supremely good man, the exemplar and moral authority with whom no one may disagree.
  • Alan Watts, Beyond Theology: The Art of Godmanship (1964)

• Whosoever on the night of the nativity of the young Lord Jesus, in the great snows, shall fare forth bearing a succulent bone for the lost and lamenting hounds, a wisp of hay for the shivering horse, a cloak of warm raiment for the stranded wayfarer, a bundle of fagots for the twittering crone, a flagon of red wine for him whose marrow withers, a garland of bright red berries for one who has worn chains, a dish of crumbs with a song of love for all huddled birds who thought that song was dead, and divers lush sweetmeats for such babes' faces as peer from lonely windows, to him shall be proffered and returned gifts of such an astonishment as will rival the hues of the peacock and the harmonies of heaven, so that though he live to the great age when man goes stooping and querulous because of the nothing that is left of him, yet shall he walk upright and remembering, as one whose heart shines like a great star in his breast.
  • Author unknown; reported in Respectfully Quoted: A Dictionary of Quotations (1989)

 

 

 

 

 

 

• Jesus is a remarkable person... He was on his way to becoming Christ, and he made it.
  • Ray Bradbury, as quoted in Sci-fi legend "Ray Bradbury on God, 'monsters and angels'" by John Blake, CNN : Living (2 August 2010)

• Arius began to say things like this in his sermons and writings: "If God and Christ were equal then Christ should be called God’s brother, not God’s Son." People puzzled about that. They were hearing now something different from this presbyter than they were hearing from the bishop. And Arius also created the very famous saying, "There was a time when He was not." "There was a time when the Son did not exist." So in his view, Christ became what we could call a third thing. He is neither God nor is He man, but something in between. There is God and there is the Son and there is the rest of creation. So rather than having two things you have a tertium quid, a third thing — neither god nor man.
  • David Calhoun, in Ancient & Medieval Church History (2006), Lesson 12

• It's often said of Jesus that he could have saved himself, but he chose not to. And if you read the Gospels it's clear that he could have talked himself out of that crucifixion quite easily, but he was just too stubborn. The Romans didn't really want to kill him at all, but in the end they went along with it because he was being such a prick about it. The truth is he couldn't wait to get up on that cross. In fact, I think Christianity only exists because Jesus Christ just happened to be a masochist. I think he took one look at the hammer and nails and he couldn't believe his luck. He thought, "Well, in three days I'll be in Heaven, but until then I'm going to enjoy myself."
  • Pat Condell, Happy Easter (April 5, 2007; from YouTube)

• I've heard it suggested from some people that Christians are so irrationally obsessed with [homosexuality] because deep down they're terrified that Jesus himself might have been gay. There's no real evidence for it, but then there's no real evidence for anything to do with religion. So yeah, I'll buy it. Well, keep an open mind, that's what I always say. … If we take the actual Gospels as gospel then what we've got is a man in his thirties, unmarried in a culture where it's almost unheard of for a man of thirty to be unmarried. Plus, come on, you can't ignore the twelve boyfriends, especially when there's a missing passage from the Gospel of Mark that actually describes Jesus spending a night with a naked youth. We're told that the youth came to Jesus wearing a linen cloth over his naked body, and stayed with him that night, 'for Jesus taught him the mystery of the kingdom of God.' I bet he did. Along with one or two other little mysteries while he was at it. Well, why not? He was only human. The apostle John repeatedly refers to himself as the one who Jesus specially loved. I don't know whether he meant it "in the Greek manner", so to speak, but what would it matter if he did? This is the point. If Jesus was gay, would it negate the teachings and the parables? Would the Sermon on the Mount lose its authority if preached by the queen of queens rather than the king of kings? And if somebody could prove historically, beyond all doubt, that Jesus was in fact homosexual, would Christians then reject Jesus, or would they reject the evidence as usual? Your guess is as good as mine. From what I've read in the Gospels, I think Jesus was a pretty common sense sort of person, and I don't think he would have had a problem with anybody being who they are. I do think, though, that he had a problem with people who pretend to be one thing while being another.
  • Pat Condell, Was Jesus gay? (November 2, 2007; from YouTube)

• Of course Jesus was a theist, but that is the least interesting thing about him. He was a theist because, in his time, everybody was. Atheism was not an option, even for so radical a thinker as Jesus. What was interesting and remarkable about Jesus was not the obvious fact that he believed in the God of his Jewish religion, but that he rebelled against many aspects of Yahweh's vengeful nastiness. At least in the teachings that are attributed to him, he publicly advocated niceness and was one of the first to do so. To those steeped in the Sharia-like cruelties of Leviticus and Deuteronomy; to those brought up to fear the vindictive, Ayatollah-like God of Abraham and Isaac, a charismatic young preacher who advocated generous forgiveness must have seemed radical to the point of subversion. No wonder they nailed him.
  • Richard Dawkins, essay Atheists for Jesus (April 2006)

• “Gentle Jesus, meek and mild.
  • Richard Dawkins as quoted by Alister McGrath, "The Dawkins Delusion: Atheist Fundamentalism and the Denial of the Divine" (2011)

• Wuotan: There's a lot of need for Jesus, so there is a lot of Jesus.
  • American Gods, "Head Full of Snow", (May 14, 2017); teleplay by Bryan Fuller & Michael Green

• Rev. Otis: He gave you all his love, gave you all his divine grace, gave you all his salvation. And he deserves all your money.
  • Rev. Otis as interpreted by Keith David in Black Jesus, "Jesus Gonna Get His", written by Aaron McGruder & Mike Clattenburg, (September 25, 2015)

• Jesus Christ—who, as it turns out, was born of a virgin, cheated death, and rose bodily into the heavens—can now be eaten in the form of a cracker.
  • Sam Harris, The End of Faith (2004), p. 73

• If you wake up tomorrow morning thinking that saying a few Latin words over your pancakes is going to turn them into the body of Elvis Presley, you have lost your mind. But if you think more or less the same thing about a cracker and the body of Jesus, you're just a Catholic.
  • Sam Harris, Notre Dame debate with William Lane Craig, 7 April 2011

• The god of Moses would call for other tribes, including his favorite one, to suffer massacre and plague and even extirpation, but when the grave closed over his victims he was essentially finished with them unless he remembered to curse their succeeding progeny. Not until the advent of the Prince of Peace do we hear of the ghastly idea of further punishing and torturing the dead.
  • Christopher Hitchens, God is not Great: How Religion Poisons Everything, pp. 175–176 (2007)}

• [Christ of Revelation] comes forth as one who no longer seeks either friendship or love … His garments are dipped in blood, the blood of others. He descends that he may shed the blood of men.
  • Isaac Haldemann, quoted by Karen Armstrong (2007) in The Bible: A Biography, p. 209

• Jesus is great — is there a better role model? No. It's religion, it's the people who get in between — the bureaucracy, you know. … It's the way people abuse Jesus. Was there ever a greater victim of name dropping?
  • Bill Maher, Be More Cynical (2000) - YouTube clip "Bill Maher on Jesus"
  • Variants: I love Jesus. I just don’t like the Christians who don’t believe in what he says.
    • Realtime (7 October 2005)
  • Jesus, as a philosopher is wonderful. There's no greater role model, in my view, than Jesus Christ. It's just a shame that most of the people who follow him and call themselves Christians act nothing like him.
    • Interviewed on The O'Reilly Factor (26 September 2006) - YouTube clip "Fox's O'Reilly: Bill Maher Looks Bigoted Not John Rocker?"

• Jesus ... is the final priest who makes all priesthood obsolete — not merely the performance of ritual sacrifice, but the office, pomp and circumstance of priestly authority and hierarchy itself. Instead of deferring to any caste of religious hierarchs, followers of the Way are thus now summoned to collectively be a "royal priesthood," a "chosen race" or "holy nation" built not upon offices of any kind but upon transferred allegiance to God's in-breaking "kingdom."
  • Ronald E. Osborn, Anarchy and Apocalypse : Essays on Faith, Violence, and Theodicy (2010), pp.35–36

• Although Christ commits many acts that might be considered revolutionary […] He is nonetheless explicitly portrayed in the Gospels as the master of tradition.
  • Jordan Peterson, Beyond Order (2021), p. 197

• God in Christ is a different kind of lord who is not in solidarity with the powerful but in solidarity with the lowly. ... This position—at the heart of the new world proclaimed by Paul—directly contradicts the logic of the Roman Empire.
  • Joerg Rieger, Christ and Empire (2007), p. 52

• I wear this Saint Christopher medal sometimes because — I'm Jewish — but my boyfriend is Catholic. It was cute, the way he gave it to me. He said if it doesn't burn through my skin, it will protect me. Who cares? Different religions.
  The only time it's an issue, I suppose, would be like if you're having a baby and you've got to figure out how you want to raise it. Which still wouldn't be an issue for us, because we'd be … honest, and just say, you know, like, "Mommy is one of the chosen people … and daddy believes that Jesus is magic!"
  • Sarah Silverman in Jesus Is Magic (2005)

• I don't believe in Jesus or God. But I do believe that fundamentalists in religion or anything else are bad, and that they have more hate than love. Jesus' words have become so perverted over time — it's been like a game of telephone. If he existed, Jesus would fuckin' kill himself.
  • Sarah Silverman, in an interview with boyfriend Jimmy Kimmel for Esquire magazine (January 2007)

• Jesus is said to have said on the cross, "My God, My God, why have you forsaken me?" Because Jesus was insane and the God he thought would rescue him did not exist. And he died on that cross like a fool. He fancied himself the son of God and he could barely convince twelve men to follow him at a time when the world was full of superstition.
  • Cenk Uygur, "If You're a Christian, Muslim or Jew - You are Wrong", The Huffington Post (25 May 2011)

• In 1939, in a stadium much like this, in Munich Germany, they packed it out with young men and women in brown shirts, for a fanatical man standing behind a podium named Adolf Hitler, the personification of evil. And in that stadium, those in brown shirts formed with their bodies a sign that said, in the whole stadium, "Hitler, we are yours." And they nearly took the world. Lenin once said, "give me 100 committed, totally committed men and I'll change the world." And, he nearly did. A few years ago, they took the sayings of Chairman Mao, in China, put them in a little red book, and a group of young people committed them to memory and put it in their minds and they took that nation, the largest nation in the world by storm because they committed to memory the sayings of the Chairman Mao. When I hear those kinds of stories, I think 'what would happen if American Christians, if world Christians, if just the Christians in this stadium, followers of Christ, would say 'Jesus, we are yours'? What kind of spiritual awakening would we have?
  • Pastor Rick Warren (17 April 2005) speech at the Anaheim Angels sports stadium, transcript and video

• It's certain that Jesus was not a Jew. The Jews, by the way, regarded Him as the son of a whore—of a whore and a Roman soldier. The decisive falsification of Jesus's doctrine was the work of St. Paul. He gave himself to this work with subtlety and for purposes of personal exploitation. For the Galilean's object was to liberate His country from Jewish oppression. He set Himself against Jewish capitalism, and that's why the Jews liquidated Him. ... Jesus was most certainly not a Jew. The Jews would never have handed one of their own people to the Roman courts; they would have condemned Him themselves
  • Gerhard L. Weinberg, Hitler's Table Talk, 1941–1944 (2008) New York: Enigma Books

John W Wenham, (1984, 1992, 2005), "Easter Enigma – Are the Resurrection Accounts in Conflict?" Milton Keynes, England: Paternoster. Eugene, Oregon: Wipf & Stock. Chapters 7–11

• "It now seems to me that these resurrection stories exhibit in a remarkable way the well-known characteristics of accurate and independent reporting, for superficially they show great disharmony, but on close examination the details gradually fall into place." (Wenham 2005 p11.)
  • "I first became interested in the subject in 1945 when living in Jerusalem...." (Wenham 2005 p10.) [John Wenham also wrote "The Elements of New Testament Greek" (Cambridge: Cambridge University Press, 1965, 1991).]
  • "None of them [the gospel writers and Paul] attempts to tell the whole story; all would echo John's closing words: "There are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written."" (Wenham 2005 p43.)
  • "Bethany was nearly two miles from the city...." (Wenham 2005 p45.)
  • "… the Paschal full moon." (Wenham 2005 p49.)
  • "...it could have been undeniably dark on the women's departure and undeniably light on their arrival, particularly if their starting-point were Bethany.... the words "went" in Matthew, Mark and Luke [RSV] translate the same verb as the "came" in John.... If John is thinking of Mary Magdalene setting off from Bethany, the translation "went to the tomb early, while it was still dark" would be precisely accurate." (Wenham 2005 pp81f re John 20:1.)
  • "Mary's words 'we do not know where they have laid him' clearly imply the presence of other women." (Wenham 2005 p91, emphasis Wenham's, re John 20:2.)
  • "… an angel, depicted as all biblical angels are, not as a winged creature, but as a man. The two-winged cherubim and six-winged seraphim are scarcely angels." (Wenham 2005 p85.)
  • "If witnesses, who had been in the tomb at the same time, had been asked independently, "Precisely how many men did you see?" and had given different answers, that would have shown one or other to be unreliable. But these witnesses are not answering the question "How many?", they are giving (as all descriptions must be) incomplete descriptions of a complex event." (Wenham 2005 p87.)
  • "John.... saw, not disorder left by grave-robbers, but the visible tokens of his master set free from the bonds of death." (Wenham 2005 p93 re John 20:8 "saw, and believed".)
  • "As the two appearances [of the Saviour] are distinct, that to Mary Magdalene must be put first (as Mark 16:9 says) and the second must be put at a sufficient interval after the women's flight from the tomb to allow for all the comings and goings recorded by John.... this [second] meeting [Matthew 28:9,10 "Jesus met them"] somewhere on the track between Jerusalem and Bethany...." (Wenham 2005 p95f.)

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A Brief List of further sources of the statements of Jesus, and information on various Christian Scriptures and Doctrines.

Canonical Scripture:

• Gutenberg eText of the King James Version of the Holy Bible recognized as one of the most beautiful but not necessarily perfect translations by most Protestant denominations; it is the most quoted translation by English-speaking people, Christian and non-Christian.
• Gutenberg eText of "Old Testament" Apocrypha
• Gutenberg eText of a "Douay-Rheims" version of the Holy Bible such as is recommended by Roman Catholic authorities.
• New American Bible

Gospel of Thomas:

• 5 translations of the Coptic text presented in parallel format, + 3 from the Greek
• SPLIT SCREEN Versions of The Gospel of Thomas This is one of the most informative presentations available, for those whose browsers will permit its use.
• Gospel of Thomas as translated by Lambdin from the Coptic texts; and Grenfell, Hunt, and Layton from the Greek fragments
• Gospel of Thomas + Commentary
• Coptic-English INTERLINEAL Gospel of Thomas
• List of Gospel of Thomas versions Online

Other Christian and Spiritual Writings:

• Christian Texts at Sacred-Texts.com
• Early Writings of Christian Leaders
• Christian Writings
• Christian Classics Ethereal Library
• Sacred Texts of the World's Faiths