Bismika Alllahuma bismika alllahuma

Introduction 导言

Instead of writing a full-scale biography of Jesus of Nazareth, I want to focus on some aspects of the life and teaching of Jesus of Nazareth that are commonly overlooked by most Christians.而不是写作全面大规模的传记纳匝肋的耶稣，我想侧重于某些方面的生活和教学的纳匝肋的耶稣被认为是忽视了大多数的基督徒。 Any attempt to reconstruct the historical Jesus (as distinct from the incarnate deity of ecclesiastical faith) needs to take into account all the recoverable data about Jesus, much of which has been ignored by many Christians because of its’ embarrassment to Christian orthodoxy.任何企图重建的历史耶稣（有别于成肉身的神的教会信仰）需要考虑到所有可回收的数据约耶稣，其中大部分已被忽略，许多基督徒，因为它'尴尬的基督教正统。 Jesus’ reported sayings in the Gospels are frequently subjected to tortuous exegesis by fundamentalist Christians to make them fit later church tradition.耶稣的报告的说法，在福音经常受到曲折的注释原教旨主义基督徒，使他们适应后，教会的传统。 Paradoxically, the data has been critically examined by none other than Christian scholars themselves.自相矛盾的是，数据已被仔细研究，由无以外的其他基督教学者自己。

It is the time-honoured Christian practice to read the New Testament gospels through the perspective of centuries of later church tradition. 这是时间悠久的基督教的做法，读新约圣经福音通过的角度来看，数百年后，教会的传统。 This later tradition developed in a very different environment to the milieu of Second Temple Judaism. 这后来的传统，发展于一个非常不同的环境对氛围的第二圣殿犹太教。 Certain titles and expressions which had been used of or by Jesus underwent a radical semantic shift, resulting (to give but one example) in a title such as ’son of God ‘ acquiring a totally new and non-Jewish meaning in the Hellenistic world of the third and fourth centuries. 某些书籍和表现形式，其中已使用的或由耶稣经历了一个激进的语义转移，导致（给，但其中一个例子）在书名，如'上帝的儿子 '获取一个完全新的和非犹太人的意义，在希腊的世界第三和第四世纪。 The Catholic Church came to redefine the ontology of the man from Nazareth into categories of Greek philosophy and metaphysics. 天主教教会来重新界定的本体论，该名男子从拿撒勒到类别的希腊哲学和形而上学。 Thus, the charismatic healer and prophet from Nazareth became a God. 因此，有魅力的医治和先知从拿撒勒成为上帝。 The doctrine of the Incarnation of God in Jesus has always scandalised Jews and, later, Muslims would also find it blasphemous, an unacceptable Christian dogma. 中庸的化身，上帝在耶稣始终scandalised犹太人和，后来，穆斯林也将找到它的亵渎，令人无法接受基督教的教条。

Western biblical scholarship since the Enlightenment has tried to strip away these ideological accretions and uncover, as much as possible, the real Jesus of history: Jesus the Messiah, a prophet of God.西方圣经奖学金以来的启示曾试图去除这些思想accretions和发掘，尽可能多地，真正的耶稣的历史：耶稣弥赛亚，先知的上帝。 There is an extraordinary resemblance between the historical picture produced by many biblical scholars and the Jesus of the Qur’an.有一个不平凡的相似性之间的历史图片所产生的许多圣经学者和耶稣的古兰经。 This convergence has not gone unnoticed in recent works by New Testament scholars who see in it an exciting opportunity for rapprochement between the two Abrahamic faiths (I cite two examples in my conclusion below).这种融合并没有忽略在最近的工程是由新约圣经学者，谁看到它在一个令人兴奋的机会，为接近，两国之间的亚伯拉罕的信仰（我举两个例子，在我的结论下文） 。

I want to explore four key issues that reveal crucial aspects of the teaching and life of Jesus that are commonly obscured or even suppressed by traditional Christian apologetics and piety - whether Evangelical or Roman Catholic.我想探讨的四个关键问题 ，揭示了关键方面的教学和生活的耶稣被认为是模糊，甚至打压传统的基督教护和虔诚-无论是福音事工促进会或罗马天主教。

NB There is a Glossary of unfamiliar terms at the end of this essay and Suggestions for Further Reading if you wish to explore the subject further.毒品调查科有一个陌生的词汇而言，在本月底征文和建议，为进一步读如果你想探讨的主题，进一步。

The Key Issues 关键问题

The key issues I will explore come under four chapter headings:关键问题，我会来探讨下4章标题：

• Chapter 1: The Jewish Law: Jesus did not declare all foods clean第1章：犹太法：耶稣没有申报所有食物清洁
• Chapter 2: What Jesus taught about ‘being saved’, or inheriting eternal life (and what St Paul wrote)第2章：什么耶稣教导'保存' ，或继承永恒的生命（和什么圣保禄写道）
• Chapter 3: Jesus is portrayed in the Gospels as predicting his own death: difficulties with taking this at face value第3章：耶稣是描绘在福音预测自己的死亡：困难与考虑，这在面值
• Chapter 4: Jesus did not claim to be the Creator of the universe第四章：耶稣并没有声称是宇宙的创造者

We will be covering these issues in the following sections.我们将涵盖这些问题在以下各节。

Chapter 1: The Jewish Law: Jesus did not declare all foods clean 第1章：犹太法：耶稣没有申报所有食物清洁

It is widely believed that Jesus taught and declared that all foods are clean, that is, it is permissible for his followers to consume every kind of meat.人们普遍认为，耶稣教导，并宣布所有的食物都是干净的，那就是它是可以容许的，为他的追随者消费的每一种肉类。 However, purported sayings of Jesus in Matthews’ gospel suggest otherwise.然而，本意是熟语耶稣在马修斯'福音，否则建议。

At the beginning of his ministry Jesus is reported to have taught his disciples this crucial teaching:在开始他的部耶稣是据报曾教导他的弟子这一关键教学：

Do not think that I have come to abolish the Law or the prophets; I have not come to abolish them but to fulfil them. 不要以为我是来废除法律或先知;我来不是要废掉，但履行这些义务。 Truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 真正的我告诉你们，直到天地消失，而不是最小的信，而不是至少中风的一支笔，会以任何方式消失，从法律，直到一切都完成了。 Anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 任何人谁预留一个最小的这些命令和教导别人因此将被称为至少在天国，但谁的做法和教导这些命令将被称为伟大的天国。 For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the Law, you will certainly not enter the kingdom of heaven Matthew 5:17-20 我告诉你，除非您的正义超越的法利和教师的法律，你一定不能进入天国的马修5:17-20

(All quotations are from the New International Version of the Bible) （所有报价均来自新的国际版本的圣经）

Towards the end of his teaching ministry, eighteen chapters later, we are told Jesus said:在接近年底时他的教学部， 18章后，告诉我们，耶稣说：

The teachers of the law and the Pharisees sit in Moses’ seat. 教师的法律和法利静坐在摩西的席位。 So you must obey them and do everything they tell you. 所以你必须服从他们，并尽一切，他们告诉你。 But do not do what they do, for they do not practice what they preach Matthew 23:1-2 但不这样做他们做了什么，因为他们没有什么实践，他们鼓吹马修23:1-2

When Jesus said this, he must have known that any Rabbi would say you could not eat pork, as it says in Leviticus 11:7-8:当耶稣说，他必须知道，任何拉比会说你不能吃猪肉，因为它说，在利未记11:7-8 ：

And the pig, though it has a divided hoof, does not chew the cud; it is unclean for you. 和猪，虽然它有一个分蹄，不嚼了cud ，它是不洁的给你。 You must not eat their meat or touch their carcasses; they are unclean for you. 你绝不能吃他们的肉或触摸他们的尸体，他们是不洁的给你。

If you look at another New Testament book called the Acts of the Apostles you will read that at a council held in Jerusalem, the disciples ruled that all believers must stay away from如果你看看另一个新约圣经书称为使徒行传你会看到在立法会在耶路撒冷举行，弟子裁定，所有信徒必须远离

Food sacrificed to idols, from blood, and from the meat of strangled animals (Acts 15:29) 食物而牺牲的偶像，从血液中，从肉扼杀动物 （行为15时29分）

Incidentally, St Paul is reported to have agreed with this decision.顺便一提，圣保禄据报道，已经同意了这一决定。 Blood is not to be eaten, nor the meat of strangled animals because they would have the blood still in them (see Leviticus 17:10-12)血液是不被吃掉，也不是肉动物的扼杀，因为他们将有血，仍然在他们（见利未记17:10-12 ）

For the meat to be fit for eating the blood must be properly drained out of the animal (see v 13).为肉类适合吃的血液必须正确地排放出来的动物（见v 13 ） 。 The disciples knew their Bible and acted accordingly.门徒知道他们的圣经，并采取了相应的。

Nevertheless, many Christians think that in the book of Acts the disciples were told to give up obeying the Law on unclean foods.尽管如此，许多基督徒认为，在这本书行为的门徒被告知放弃服从法律对不洁的食品。 To support this assumption they refer to Acts 10 where Peter has a vision, in which a voice tells him,支持这个假设，是指行为10彼得那里有一个远见，在其中一个声音告诉他，

do not call anything impure that God has made clean (verse 15) 不要求任何不纯，神取得了清洁 （新诗15 ）

It is important to read this verse in its complete context.这是很重要的阅读这首诗在其完成的背景下。 If you have a copy of the New Testament to hand, I recommend you read the book of Acts, chapter 10, verses 1-35.如果您有一本新约圣经，以手，我建议你阅读这本书的行为，第10章，诗1-35 。

If you have read the whole passage, you will see that this vision was not about clean and unclean foods, but about clean and unclean people .如果您已阅读了整个通道，你会看见这个理想并不是清洁和不洁的食物，但约清洁和不洁的人 。 The voice from heaven told Peter that human beings should not be called ‘unclean’ just because they did not belong to Israel.声音从天上说，黄匡源表示，人类不应该被称为'不干净'只因为他们不属于以色列。 Peter wondered about the meaning of the vision (vv. 17, 19).彼得想知道意思的远见（ vv. 17 ， 19 ） 。 Then he explains what he understood to be the import of the vision:然后，他解释什么，他理解为进口的远见：

He said to them: ‘You are well aware that it is against our law for a Jew to associate with Gentiles or visit them. 他说，他们： '你都清楚知道，这是对我们的法律，为犹太人的联系与外邦人或探访他们。 But God has shown me that I should not call anyone impure or unclean. (Acts 10:28) 但上帝已表明，我认为我不应该要求任何不纯或不洁的。 （行为10时28分）

I now realise how true it is that God does not show favouritism but accepts men from every nation who fear him and do what is right (Acts: 10:34) 我现在认识到如何真正的，那就是上帝不显示偏袒，但接受的男子从每一个国家谁怕他做什么是正确的 （行为： 10时34分）

So it is evident that, contrary to what many Christians assume, Peter did not proclaim that all foods were now clean.所以这是明显的是，所说的相反，许多基督教徒承担，彼得没有宣布说，所有的食物，现在的清洁。 Indeed, if we look at Acts 15 again, at the council of Jerusalem the disciples ruled that all believers must stay away from,事实上，如果我们看一看15的行为再次，在安理会耶路撒冷的门徒裁定，所有信徒必须远离，

Food sacrificed to idols, from blood, and from the meat of strangled animals (Acts 15:29) 食物而牺牲的偶像，从血液中，从肉扼杀动物 （行为15时29分）

It may be of interest to note that these prohibitions are mentioned in the Qur’an too,它可能感兴趣的注意，这些禁令所提到的古兰经太，

You are forbidden to eat carrion; blood; pig’s meat; any animal over which any name other than God’s has been invoked; any animal strangled, or anything sacrificed on idolatrous altars Surah 5:3 您是禁止吃腐肉;血液;猪的肉;超过任何动物，其中以任何名义以外的其他上帝的已引用;扼杀任何动物，或任何牺牲就idolatrous神坛 surah 5时03分

(All quotations are from The Qur’an : a new translation by MAS Abdel Haleem published by Oxford University Press, 2004) （所有报价均来自古兰经 ：一种新的翻译由MAS的阿卜杜勒haleem由牛津大学出版社出版， 2004年）

A Very Curious Phenomenon 一个非常奇怪的现象

I have not mentioned a very curious phenomenon so far.我没有提到一个非常奇怪的现象至今。 According to Mark’s Gospel 7:18-19, Jesus supposedly said this:根据马克的福音7:18-19 ，耶稣说，这理应：

Don’t you see that nothing that enters you from the outside can defile you? 你不看到，没有进入你从外面可以defile你呢？ For it doesn’t go into your heart but into your stomach, and then out of your body. 因为它并不进入你的心，但到您的胃，然后走出你的身体。 (In saying this, Jesus declared all foods clean) （在这样说，耶稣宣布所有的食物清洁）

The words in parenthesis were added by Mark, and were not spoken by Jesus.字在括号中加入了由马克，并没有发言，由耶稣。

An alert reader would have noticed that this statement directly contradicts the passages quoted above (Matthew, 5:17-20; 23:1-2; Acts, Chapters 10 and 15).一提高警觉，读者会注意到，这一声明直接矛盾的通道，上面引述的（马太， 5:17-20 ; 23:1-2 ;行为，章节10和15 ） 。

In these passages it is evident that the disciples were not told to abandon kosher food laws by Jesus and that they had to struggle with the difficult question of whether or not the Torah laws could be relaxed for converts (it is crucial to note that the issue was how the gentile converts should live, and not the disciples themselves who continued to observe the Torah ).在这些通道，很显然，门徒没有被告知放弃犹太教食物的法律由耶稣和他们作斗争，与困难与否的问题不是犹太教律法的法律可以放宽为转换（关键是要注意的问题是如何詹蒂莱转换应活，而不是自己的弟子谁继续遵守犹太教律法 ） 。

Christian scholars have faced this problem with commendable honesty. The New Jerome Biblical Commentary (ed. R. Brown et al, Prentice Hall, 1990) is a prestigious work of Roman Catholic biblical scholarship with contributions from top scholars in America and the UK.基督教学者们所面临的这个问题值得称道的清正廉明的作风。 新杰罗姆圣经评 （编r.布朗等人，普伦蒂斯霍尔， 1990年）是一个有声望的工作，罗马天主教圣经奖学金与贡献，从顶端的学者在美国和英国。

It states:它指出：

Again the problem: If Jesus had been so explicit about the observance of Jewish food laws, why were there so many debates on this matter in the early church?再次的问题：如果耶稣已经这么明确的关于遵守犹太食品的法律，为什么有这么多对这个问题的辩论在早期教会的呢？ (p. 612) （第612 ）

In historical fact Jesus did not abolish the ceremonial law as such, since otherwise the struggles of the early church recorded in Galatians, Acts 10 and 15 would be unintelligible (p. 658)在耶稣的历史事实并没有取消典礼的法律，例如，因为否则的斗争初期教会的记录在加拉太书的行为， 10日和15日将费解的（第658 ）

Therefore, I would conclude that Mark has probably read the attitude of the church of his time and place back into the original sayings of Jesus.因此，我的结论是，马克有可能阅读的态度，教会他的时间和地点回复到原来的说法耶稣。 Mark is usually believed to have written his Gospel about 65-70AD for a non-Jewish audience, a generation after Jesus.马克是通常认为，写了他的福音，约65 - 70ad一个非犹太人的观众，一个世代之后，耶稣。 The Hellenization of Jesus is already well underway!该hellenization耶稣已经顺利进行！

The Plot Thickens! 地积增厚！

Now this is not the end of the matter.现在，这是不是结束这件事。 There is a further complication to consider.有一个进一步复杂化考虑。

Three different positions are possible to adopt concerning Jesus’ real teaching about the Old Testament Law.三个不同的立场，是有可能通过的关于耶稣真正的教学约旧约法。 They are:他们是：

i. 我。 Jesus completely abolished the OT law. 耶稣完全取消了酒店的规定。

In the light of the discussion so far we might be forgiven if we are tempted to dismiss this possibility straight away.在根据讨论直至目前为止，我们可能会原谅，如果我们的诱惑解雇这个可能性直线距离。 But it is found in Paul’s letter to the Ephesians 2:15.但它发现，在保罗的一封信给以弗所书2:15 。 Paul says that Jesus,保罗说，耶稣，
Set aside in his flesh the law with its commands and its regulations预留在他的血肉法律与命令及其规例

In Paul’s letter to the Romans 14:20 he says unequivocally,在保罗的一封信给罗马14时20分，他说明确，

All food is clean 所有的食品是干净的

In 1 Timothy 4:1-3 Paul (though most scholars do not think the apostle Paul wrote the Pastoral Epistles, I assume Pauline authorship for arguments sakes) even condemns those people (James and the other apostles?) who order people to abstain from certain foods, and accuses them of abandoning the true faith and following demons!在一提摩太后4:1-3保罗（虽然大多数学者并不认为使徒保罗写道牧区书信，我承担宝莲，作者为论据， sakes ） ，甚至谴责那些人（詹姆斯和其他使徒？ ）为了谁的人投弃权某些食品，并指责他们放弃真正的信仰及以下的恶魔！

The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. 的精神，明确指出，在稍后的时间有些人会放弃的信念，和后续的精神和欺骗的东西，教导魔。 Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. 这样的教诲，通过虚伪的谎话，其良心已seared作为与铁水。 They forbid people to marry and order them to abstain from certain foods. 他们禁止人结婚和秩序，他们投弃权某些食物。

Finally, as if it were not clear enough already, Paul in his letter to the Colossians 2:14 claims that Jesus最后，如果这还不够清楚，已经，保罗在他的信中向歌罗西书2时14分声称耶稣

cancelled the written code, with its regulations… 取消书面代码，其规例…

ii. 二。 Jesus taught that the Torah was still to be followed in its entirety. 耶稣教导说，诵读经文仍是必须遵循的全部内容。

The Letter of James, to be found towards the end of the New Testament, assumes the continuing normativity of the law,这封信的詹姆斯，被发现在接近年底时新约圣经，假设继续规范性的法律，

For whoever keeps the whole Law and yet stumbles at just one point is guilty of breaking all of it. 任何人保持整个法律和尚未stumbles在刚刚有一点是犯了打破所有。 For he who said, ‘You shall not commit adultery,’ also said, ‘You shall not murder.’ If you do not commit adultery but do commit murder, you become a law-breaker. 2:10-11 谁，因为他说， '你不可奸淫， '也说， '你不得谋杀罪。如果您没有犯下通奸，但杀人，你成为一个法律断路器。 2:10-11

As we have seen even Jesus is quoted as saying that no one should think he came to abolish the law, but to fulfill it (Matthew 5:17).正如我们所看到的，甚至耶稣是引述他的话说：即任何人都不应该认为他来废除法律，而是要履行它（马太5时17分） 。 Furthermore, Jesus continues,此外，耶稣继续下去，

Anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven Matthew (5:19) 任何人谁预留一个最小的这些命令和教导别人因此将被称为至少在天国的马修 （ 5时19分）

So even the smallest command in the Torah should be adhered to.因此，即使是最小的命令，在诵读经文，应该得到遵守。

However, paradoxically, even in Matthew’s Gospel we read of Jesus cancelling some Old Testament Laws.然而，矛盾的是，即使在马太福音我们读到耶稣的取消一些旧约的法律。

The Law of Moses states in Deuteronomy 24:1,法郑慕智国在申命记24:1 ，

If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house… 如果一个男人娶一女，谁当选displeasing他，因为他发现了一些不雅约她，他写道，她的离婚证书，赋予它向她发出了她从他的房子…

In Mathew 5:31 Jesus clearly cancels the Law about divorce and issues a new commandment to replace it,在马修5时31耶稣清楚地取消了有关离婚的法律问题和一个新的戒律，以取代它，

It has been said, “Anyone who divorces his wife must give her a certificate of divorce.” But I tell you that anyone who divorces his wife, except for sexual immorality, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery 有人曾经说， “任何人谁离婚，他的妻子必须给她的离婚证书， ”但我告诉你，任何人谁离婚，他的妻子，除了性欲淫荡，原因她要成为奸，和任何人谁结婚离婚妇女犯奸淫

iii. 三。 Jesus confirmed the continuing validity of Torah Law in general, but abrogated some specific laws. 耶稣证实的持续有效性诵读经文一般法律的，但废止了一些具体的法律。

This view is a mediating position between positions i and ii above and makes best sense of all the evidence.这种看法是一个调解的立场，立场之间的I和II以上，并提出最佳的意识，所有的证据。 Confirmation of the correctness of this interpretation is found in Holy Qur’an, a book sent by God to discern what is true and what is false in previous books.确认的正确性，这一解释是，发现在古兰经，一本书，发出的上帝辨别什么是真实，什么是虚假在以往的书籍。 Jesus says,耶稣说，

I have come to confirm the truth of the Torah which preceded me, and to make some things lawful to you which used to be forbidden…(3:50) 我是来证实真相的诵读经文，这在我前面，并作出一些合法的事情你以前被禁止… … （ 3时50分）

Now, some readers might think this argument is a tendentious ploy to prove the Qur’an right.现在，有些读者可能会认为这种说法是有倾向性的伎俩，以证明古兰经的权利。 So it is instructive to reflect on the findings of Christian scholars who have wrestled with this problem:所以这是有启发性，以反映对的结果，基督教学者，谁也wrestled这个问题：

The New Jerome Biblical Commentary makes the following observations: 新杰罗姆圣经评提出以下意见：

The problem arises because the plain sense of the words is that Jesus affirms the abiding validity of the Torah; but this contradicts Paul (eg Gal 2:5, 16; Rom 3:21-31).出现问题，因为平原的感觉的话，就是耶稣申明守法的有效性，该诵读经文;不过，这是自相矛盾的保罗（如半乳糖2时05分，第16条;光碟3:21-31 ） 。 Moreover no major Christian church requires observance of all 613 precepts of the OT law, (p.641)此外并无重大基督教教堂需要遵守所有613戒律的职能治疗法， （ p.641 ）

If Matthew is right about Jesus in chapters 5 and 23 then:如果马修是正确的关于耶稣的章节在5日和23日，然后：

There is a gap between the teaching here and the teaching and practice of the churches p.641是有差距，这里的教学和教学与实践教会p.641

The New Jerome Biblical Commentary (p. 641) suggests that even if we deny the genuineness of Matthew 5:17-20, 新杰罗姆圣经评注 （ 641页）表明，即使我们否认的真实性，马修5:17-20 ，

The denial of the authenticity of 17, 19, and 20 does not make Jesus hold the same view as Paul.拒绝的真实性， 17 ， 19 ，和20不作耶稣持相同看法，保罗。

The Commentary suggests that these verses, 评表明，这些诗，

Reflect the outlook of Jewish Christianity, which, as a separate movement, was eventually defeated by Paulinism [churches influenced by Paul] and died out, perhaps to be reborn in a different form as Islam .反映的面貌，犹太基督教，其中，作为一个单独的运动，最终被打败paulinism [教会的影响，保罗]和死亡，也许投胎在一个不同的形式，作为伊斯兰教 。 (Emphasis added) - p. （强调是后加的） -页 641. 641 。

This quotation is an acknowledgement from top biblical scholars that Islam has much in common with the practice of the earliest followers of Jesus.这个报价是承认从顶端圣经学者认为，伊斯兰教有很大的共通点与实践最早的追随者耶稣。

Paul, as we know, had very different views.保罗，正如我们所知，有非常不同的看法。

As far as modern Christians are concerned, Paul won his fight and they follow him p.641据现代基督徒而言，保罗赢得了他的斗争和他们追随他的p.641

The authors of the Commentary hold the view that neither Matthew nor Paul is entirely correct.作者评认为，既不是马修保罗也不是完全正确的。 They admit,他们承认，

There are contradictions within the New Testament on penultimate matters p.641有内部矛盾的新约圣经上的倒数第二事宜p.641

As we have seen, the Qur’an has provided us with the key to finding the authentic teaching of Jesus on the Law.正如我们所看到的，古兰经为我们提供了关键找到真实的教学耶稣对法律的。 As I discuss in the conclusion, recent studies have demonstrated the extraordinary resemblance between the historical picture of Jesus produced by many biblical scholars and the Jesus of the Qur’an.正如我在讨论的结论，但最近的研究已经表明不平凡的相似性之间的历史图片耶稣所产生的许多圣经学者和耶稣的古兰经。 How is this so?怎么会这样呢？ Muslims believe that the Qur’an is the word of God, revealed to the Prophet Muhammad via the archangel Gabriel, and intended as a guide for all times and places.穆斯林相信古兰经是上帝的话，透露给先知穆罕默德通过天使加布里埃尔，并打算为指导，为所有的时间和地点。 Unlike the Bible we have today which contains Jesus’ words in an often corrupted and altered state, God has given mankind a book free from any errors, contradictions or alterations by man.不像圣经我们今天所拥有的其中载有耶稣的话，往往在一损坏和变造的国家，上帝给予人类的一本书，不受任何错误，矛盾或改动，由男子。

That said, I would like to reiterate that my discussion of the food laws in the Gospels has not been ‘tainted’ or derived through Qur’anic lenses.说，我想重申，我讨论食物的法律在福音尚未'污点'或由此产生的通过qur'anic镜头。 Putting the Qur’an aside and studying the Gospels according to the methodologies of historical enquiry - we would end up with a Jesus who has an uncanny resemblance with the Jesus presented by the Qur’an.把古兰经一边学习福音根据该方法的历史查询-我们最终会与耶稣谁有一个离奇的相似性与耶稣由古兰经。 Thus in the case of clean and unclean food, most scholars believe that the historical Jesus did not nullify the OT food laws.因此，在案件清洁和不洁的食物，大多数学者认为，历史的耶稣并没有废止酒店食品的法律。 I recommend the discussion of this issue in The Historical Figure of Jesus by EP Sanders, pp.我建议对这个问题的讨论， 在历史人物的耶稣由桑德斯的EP ，聚丙烯。 218-223 (see my suggestions for further reading below). 218-223 （见我的建议，为进一步读下文） 。

(I am indebted to Shabir Ally, President of the Islamic Information and Da’wah Centre International, Canada, for various suggestions contained in his excellent pamphlet What God said about Eating Pork , Al-Attique Publishers Inc. Canada, Second Edition 2003). （我很感激shabir的盟友，总统伊斯兰信息和da'wah中心的国际，加拿大，为的各项建议，载于他出色的小册子， 什么上帝说，大约吃猪肉 ，铝- attique出版商公司加拿大，第二版2003年） 。

Chapter 2: What Jesus taught about ‘being saved’, or inheriting eternal life; what St Paul later wrote about salvation 第2章：什么耶稣教导'保存' ，或继承永恒的生命;什么圣保禄后来写的救赎

If the reader has followed the discussion thus far he or she will have some idea of the difficulties facing the student in attempting to uncover Jesus’ true message from the many retrospective changes made to Jesus’ teaching.如果读者遵循了讨论，因此，到目前为止，他或她将有一些构思，所面临的困难学生，在试图揭示耶稣的真实讯息，从许多追溯所做的更改耶稣的教学。

Here I will simply put side-by-side two answers to the following question: How is a human being to attain eternal life, that is, how are we saved? The first answer is given by Jesus and the second answer by St Paul.在这里，我将简而言之并排两个回答下列问题： 如何是一个人达到永恒的生命，那就是我们如何保存？第一的答案是所给予的耶稣和第二次答复圣保禄。 Fundamentalist Christians often put this vital question to Muslims.原教旨基督徒常常把这个重要的问题是穆斯林。 They tell Muslims that if they want to be saved they need only put their ‘faith in Jesus’.他们告诉穆斯林认为，如果他们想保存他们只需要把他们的信仰在耶稣' 。 The reader can judge for himself if these Christians are being faithful to Jesus’ teaching or not.读者可以判断为自己，如果这些基督徒正在忠实于耶稣的教学或不是。

In Mark’s Gospel 10:17-19 we read,在马克的福音10:17-19我们读到，

As Jesus started on his way, a man ran up to him and fell on his knees before him. 正如耶稣开始对他的方式，一名男子然向他和下跌对他的膝盖在他面前。 ‘Good teacher’, he asked, ‘what must I do to inherit eternal life?’ '好老师' ，他问， '什么我必须做的继承永恒的生命呢？

‘Why do you call me good?’ Jesus answered. '你为什么给我打电话好？耶稣回答。 ‘No-one is good - except God alone. '没有一个是好的-除了上帝。

You know the commandments: “You shall no murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honour your father and mother你知道诫命： “你应没有谋杀，您不得犯下通奸，您不得为境外窃取，您不得提供虚假的证词，您不得串谋诈骗罪，为维护名誉，你的父亲和母亲

Here is St Paul’s answer to the same question in Romans 10:9.这里是圣保禄的回答同样的问题在罗马10时09分。

If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved 如果您申报与您的口耳相传， '耶稣是主， ' ，并相信在你的心，上帝他从死里，你将被保存

The differences are startling.分歧是惊人的。 Jesus’ answer to the question about salvation focuses on obedience to the Torah.耶稣回答关于救赎的重点是服从神训。 As a Prophet to the Jewish people, Jesus sees his faithfulness to God expressed in adherence to the Creator’s commands and precepts in the Torah.作为一个先知向犹太人民，耶稣看到他的信给上帝，表示在坚持以创作者的命令和戒律，在诵读经文。

For Paul however, writing decades later, the Law itself has been abolished, and in place of faithfulness to the Creator, we are asked to put our trust in an event no human being witnessed - the alleged resurrection of Jesus from the dead, and the ‘Lordship’ of Jesus.为保罗不过，写作十年后，法律本身已取消，并在地方，忠实于创作者，要求我们把我们的信任，在事件没有人目击-指称复活的耶稣从死里复活，和' lordship '耶稣。

Chapter 3: Jesus is portrayed in the gospels as predicting his own death: difficulties with taking this at face value 第3章：耶稣是描绘在福音预测自己的死亡：困难与考虑，这在面值

Did Jesus clearly announce his suffering and death to his disciples?耶稣明确宣布他的痛苦和死亡，以他的弟子呢？ Or did his arrest, crucifixion and reported resurrection take them completely by surprise?或没有逮捕他，十字架和复活的报道，他们完全措手不及？ We will briefly survey these questions in this chapter.我们将简要地调查，这些问题在这一章中。

The synoptic gospels contain six separate instances in which Jesus predicts his suffering and death, and four times he predicts his resurrection.天气福音包含六个单独的实例中，耶稣的预测，他的痛苦和死亡， 4倍，他预测，他的复活。 Here are three examples from Mark and one from Luke.这里有三个例子，由马克和1由卢克。

• And he charged them to tell no one about him.他被控他们告诉任何人对他的。 And he began to teach them that the son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again Mark 8:30-31和他开始教导他们说 ， 儿子的男子，必须受到很多东西，并且拒绝由长老和祭司长和文士，和被杀害，和三天后再次上升，马克8:30-31

• And as they were coming down the mountain, he charged them to tell no one what they had seen, until the son of man should have risen from the dead .并作为他们未来下山，他落案控告他们告诉任何人什么，他们看到， 直到儿子的男子，应该有从死里复活 。 So they kept the matter to themselves, questioning what the rising from the dead meant…And he said to them,… How is it written of the son of man, that he should suffer many things and be treated with contempt? Mark 9:9-10所以他们一直将此事本身，质疑什么上升的从死里复活的意思… …和他对他们说， … … 它怎么写的儿子的男子，他应该受到许多事情和对待蔑视？马克9时09分-10

• But while they were all marvelling at everything he did, he said to his disciples, Let these words sink into your ears; for the son of man is to be delivered into the hands of men .不过，虽然他们都是marvelling在一切他那样，他说，以他的弟子， 让这些话陷入您的耳朵;为儿子的男子是要交付到手中的男子 。 But they did not understand this saying…and they were afraid to ask him about this saying.但他们不明白这句话… …和他们恐怕要问他有关这句话。 Luke 9:43-45路加福音9:43-45

• And they were on the road, going to Jerusalem…And taking the twelve again, he began to tell them what was to happen to him saving, Behold, we are going up to Jerusalem; and the son of man will be delivered to the chief priests and the scribes, and they will condemn him to death, and deliver him to the Gentiles; and they will mock him, and spit upon him, and scourge him, and kill him; and after three days he will rise .他们在道路上，去耶路撒冷… …并以12再次，他开始告诉他们，什么是发生在他的储蓄， 看哪，我们正不断上升，到耶路撒冷;和儿子的男子将交付给行政祭司和文士，他们将谴责他死刑，并将他送往外邦人;它们将模拟他，唾弃他，和他的祸害，将他杀死;和后三天，他将上升 。 Mark 10:32-34马克10:32-34

Note the detailed prediction in Mark 10:32-34 (in bold ) and how clear and unambiguous it is.注意：详细的预测中的马克10:32-34 （ 粗体 ） ，以及如何明确和毫不含糊的，这是。

I wish to make the following observations on these passages:我想提出以下意见就这些通道：

1. According to the evangelists (with one exception, Matt. 12:40) all of the predictions were made during the final period of his life. 1 。根据该福音（有一个例外，马特。 12时40分） ，所有的预测期间作了最后一次延长他的生命。 They are all solemn in tone: ‘Let these words sink into your ears…’ They are not mysterious, but expressed in plain language.他们都是在庄严的语气： '让我们这些字眼陷入您的耳朵… … '他们并不神秘，但表示在浅白的文字。 There is no doubt that Jesus had put the disciples in the picture about soon to transpire events, at least six times.这是毫无疑问的，耶稣把弟子中的图片约即将transpire事件，至少6倍。

2. Yet how did these same disciples react when the recently foretold events started to occur? 2 。然而，如何这些相同的弟子反应时，最近预言的事件开始发生在什么时间？ At the critical time between his arrest and execution, absolutely no one seems to have remembered the repeated warnings concerning the events leading to the cross.在关键时刻与他的逮捕和处决，绝对没有人似乎都记得多次警告有关的事件，导致两岸关系。 All Jesus’ disciples fled when he was arrested (Mark 14:50).所有耶稣的门徒逃离时，他被逮捕（马克14时50分） 。 When Peter was confronted he denied having anything to do with Jesus or that he even knew him (Mark 14:66-71).当彼得面临着他否认有任何与耶稣或他甚至知道他（马克14:66-71 ） 。 None of the apostles (or his family) went with him to Golgotha, according to the Synoptic Gospels.没有使徒（或其家属）前往与他golgotha ，根据天气福音。

3. Jesus would certainly have had good grounds for believing that an attempt would be made on his life and that he may get killed. 3 。耶稣一定会进行了良好的理由相信，企图将作出对他的生活和说，他可能得到死亡。 However, at the same time he prayed that God would save him from death.然而，在同一时间，他祈祷，上帝会救他免于死亡。 ‘ Father, everything is possible with you. ' 父亲，一切都是可能的与您联系。 Take this cup from me. 这杯由我。 Yet not what I will, but what you will ‘ Mark 14:36 然而，没有什么，我会，但你会 '马克14时36分

4. All the apostles were initially extremely reluctant to believe in the resurrection of Jesus. 4 。所有的使徒，最初极不情愿相信，在复活的耶稣。 Amazingly, after the death of Jesus and the women had returned from the tomb, the disciples ‘did not believe the women, because their words seemed to them like nonsense’ Luke 24:11.令人惊讶的是，死亡后，耶稣和妇女返回了从墓，弟子'不相信妇女，因为他们的话，似乎他们想胡说'路加福音24:11 。 The Greek work for nonsense is leros which literally means ’silly nonsense’.希腊的工作，为无稽之谈，是leros其中的字面意思'愚蠢的废话' 。

5. Would a group of people who had been assured in advance by their charismatic and prophetic teacher that the tragic events would be followed promptly by a happy ending have shown such deep disbelief? 5 。便会有一群人谁得到保证，在推进他们的魅力和先知老师的悲惨事件之后将迅速由一个愉快的结束表明，这种深难以置信？ Even if we allow for the initial shock and fear caused by the arrest of Jesus at night, the apostles should surely have remembered the chain of events so often and so recently rehearsed before them by Jesus.即使我们允许的初步冲击和恐惧所造成的拘捕耶稣在夜间，使徒们一定要记住一连串事件，所以往往是等最近排练之前，他们的耶稣。

6. The evangelists had to provide some explanation for this curious phenomenon to ensure the credibility of their stories. 6 。福音曾提供一些解释，这奇怪的现象，以确保公信力，他们的故事。

7. All the Gospels end up by laying the blame on the disciples themselves for failing to grasp or simply forgetting (!) the predictions of Jesus. 7 。所有福音，最终通过奠定嫁祸于弟子自己没有把握或干脆忘了（ ！ ）的预测耶稣。

So we are faced with something of an historical dilemma:因此，我们正面临着一些历史的两难局面：

Either Jesus did not in fact predict the events, and the weakness and disbelief of the disciples are quite natural and understandable. 无论是耶稣并没有在事实上预测的事件，以及弱点和难以置信的弟子是很自然的和可以理解的。

Or he did in fact warn them, and the ignominious behaviour of every single one of the disciples is quite inexplicable! 或 他曾经在事实提醒他们，和可耻的行为，每一个门徒是相当令人费解！

Weighing up the pros and cons, at a distance of 2000 years, leads me to think that it is much more likely that the Evangelists invented the predictions and inserted them into their story (or it could also be that the predictions were fabricated prior to the composition of the Gospels and came to the authors though tradition), than all concerned should suddenly forget those clear, detailed and repeated warnings.衡量利弊，在距离2000年，使我觉得这是更可能是福音发明了预测和插入他们到他们的故事（或者也可以说，预测编造之前向组成的福音来的作者，虽然传统） ，比所有有关方面应突然忘记那些明确，详细和一再警告。 Fabricated prophecies after the event are known to exist elsewhere in the Gospels.编造预言，在事件发生后是众所周知的存在，其他地方的福音。 Matthew even went so far as to invent a prophecy about Jesus from the Old Testament: ‘ he shall be called a Nazarene ‘, see Matthew 2:23.马修竟然就发明一种预言关于耶稣从旧约： ' 他应被称为拿撒勒 ' ，见马太2时23分。 There is no such passage anywhere in the Old Testament!有没有这样的通过任何地方的旧约圣经！ Scholars call this genre of ‘creative’ writing pesher interpretation, and it was widely used by the teachers of the Qumran community in the Dead Sea Scrolls.学者呼吁这一流派的创造性写作pesher解释，这是广泛使用的由教师的库姆兰社会各界在死海古卷。

We have seen that the final form of the Gospels is self-contradictory and occasionally bizarre.我们已经看到，最后形式的福音，是自我矛盾，偶尔也奇怪。 The apostles are portrayed as having no idea what rising from the dead meant (Mark 9:10), though historians are aware that the idea of resurrection was widely understood amongst 1 ^st century Jews.使徒是描绘成有不知道什么上升从死里复活的意思（马克9时10分） ，虽然历史学家都知道的概念复活的是广泛的理解，其中一^世纪的犹太人。 The evangelists tried to excuse the disciples by saying that not only did they not understand Jesus, but also the meaning of his words was hidden from them.该福音试图借口门徒说，他们不仅不明白耶稣，而且所指的他的话被隐藏从他们。

In the attempt to give the Gospels some coherence and sense the evangelists make the apostles look extremely dense and dim-witted, hardly the reliable people Jesus would have chosen to continue his mission!在试图给一些福音的连贯性和意义，使福音使徒看极其致密，暗淡机智，难以可靠的人，耶稣会选择继续他的使命！

(I am indebted to Professor Geza Vermes, Director of the Forum for Qumran Research at the Oxford Centre for Hebrew and Jewish Studies, for various suggestions contained in his book The Authentic Gospel of Jesus ) （我很感激geza vermes教授，主任论坛库姆兰的研究在牛津大学中心的希伯来语和犹太研究，为中所载的各项建议，在他的书中真实的福音耶稣 ）

Chapter 4: Did Jesus claim to be the Creator of the universe? 第四章：耶稣自称是宇宙的创造者？

The short and incontrovertible answer is No!短期和不容置疑的答案是否定的！ The fact that later generations of Christians came to believe that Jesus is ‘God from God, light from light, true God from true God’ (as stated in the Nicean Creed) is therefore in need of some explanation.事实上，后世的基督徒来相信耶稣是上帝上帝，轻的轻，真实的上帝从真实的上帝' （正如在nicean信条） ，因此，需要一些解释。

In this chapter I will look at two historical phenomena which I hope will give us some understanding of this development.在这一章中，我会看看在这两个历史性的现象，我希望能给我们一些了解这方面的发展。 They are:他们是：

i) the traditional Christian belief that to confess Jesus as ‘the Son of God’ is to confess his deity, and to say that ‘Jesus is the Son of God’ means and always meant that Jesus is the pre-existent, second person of the Trinity, who ‘for us men and our salvation became incarnate’. i ）在传统的基督教信仰，要承认耶稣是'上帝的儿子' ，就是承认他的神，并说， '耶稣是上帝的儿子'是指，始终是指耶稣是预先存在的，第二人三位一体，谁'为我们男人和我们的拯救成为肉身' 。

ii) An illuminating historical parallel to the divinisation of Jesus: the divinisation of the Buddha 二） 1照明的历史平行向divinisation耶稣： divinisation的佛陀

+++ +

i) The New Testament (NT) calls Jesus ‘the Son of God’. i ）在新约圣经（ NT ）的要求耶稣的神的儿子' 。 But what does this mean?不过，这是什么意思？ It is important, if we wish to adopt an historical approach (and most Christians do not), to discover the significance of words and ideas in their original language, as the original speakers meant the original listeners to understand them.这是很重要的， 如果我们要采取一种历史的做法（和基督徒最不） ，发现的意义的话和想法，在他们的原文，原发言者是指原来的听众了解他们。 Jesus and his disciples spoke Aramaic, a Semitic language related to Hebrew, and spoken by most Palestinian Jews.耶稣和他的弟子以阿拉姆语，闪米特人的语言有关的希伯来文，和发言的大多数巴勒斯坦的犹太人。 Jesus’ Aramaic teaching (except for a dozen words that are still found in the gospels) has not been preserved.耶稣的阿拉姆语教学（除十的话，仍然发现在福音书）并没有得到维护。

In the years after Jesus was taken up to God, the early church spread quickly in the Greek-speaking (ie non-Jewish) world, and the gospels and letters that came to comprise the NT were all written down in Greek.在未来几年后，耶稣被带到了上帝，早期教会的迅速蔓延，在希腊的母语（即非犹太人）的世界，福音和信件，来包括新台币都写下来，在希腊。 It is important to grasp that this Greek NT is a ‘translation’ of the original thoughts and ideas of the Aramaic thinking and speaking Jesus, a translation not just into a totally different language but also a transplantation of the thought of the gospels into an utterly alien cultural and religious environment of the pagan Graeco-Roman world.这是很重要的把握，这希腊NT是一个'翻译'的原始想法和意见的阿拉姆语的思想和讲耶稣，翻译不只是进入一个完全不同的语言，但也有移植的思想，福音成为一个完全外来文化和宗教的环境异教的希腊-罗马世界。

To discover the authentic teaching of Jesus, and what others believed about him, it is therefore necessary to be alert to any changes or developments in meaning arising from the transmission of ideas through the channel of Hellenistic culture.发现真实的教学耶稣，和别人相信他，因此，有必要提高警觉，任何改变或发展的意义所带来的传播理念，通过渠道，希腊文化。

Therefore, when we examine the term “son of God” in its original ‘context of meaning’ we make an interesting discovery.因此，当我们研究而言， “上帝的儿子”在其原来的'背景下的涵义' ，我们作出一个有趣的发现。 In Hebrew or Aramaic “son of God” is always used figuratively as a metaphor for a child of God, whereas in Greek addressed to Gentile Christians, brought up in a religious culture filled with gods, sons of gods and demigods, the NT expression tended to be understood literally as ‘Son of God’ (with a capital letter): in other words as someone possessing the same nature as God.在希伯来文或阿拉姆语“上帝的儿子”始终是作为一个形象的比喻为儿童上帝，而在希腊给詹蒂莱基督徒，提出了在一个宗教文化充满了神，神的儿子和demigods ，新台币表达倾向必须从字面上理解，作为'上帝的儿子' （一个大写字母） ：在其他字眼，有人藏有相同性质的上帝。

In the fourth century the Catholic Church officially endorsed this new pagan idea at the Council of Nicea: Jesus was declared to be of the same ’substance’ or ‘nature’ (the Greek word used was ousia ) as the Deity.在第四世纪的天主教会正式通过这项新异教的思想，在安理会的nicea ：耶稣被宣布为的同时， '物质'或'性质' （希腊用的字眼是ousia ）作为神。 Pagan philosophy triumphed over the Jewish understanding of God.异教的哲学战胜了犹太人的认识上帝。

The same transformation, or rather deformation of meaning occurred to another key term: ‘ Lord ‘.同时转型，或者更确切地说， 变形的意义发生的另一个关键词： ' 主 ' 。 According to the gospels the title ‘lord’ was regularly used as an address to Jesus during his ministry.据福音书的标题'主'是经常使用作为一个地址，以耶稣在他的部。 In its Aramaic context it was synonymous with ‘teacher’.在其阿拉姆语的背景下，它的同义词是'校长' 。

Later generations of Gentile (non-Jewish) Christians would completely alter this meaning: the Aramaic definition of ‘Lord’ = teacher became synonymous with the title of God himself: the Lord Jesus = the Lord your God.后人的詹蒂莱（非犹太人）的基督徒会完全改变这个意义：阿拉姆语的定义， '主' =教师成为同义词的标题上帝：主耶稣=耶和华你神所赐。 As noted NT scholar James Dunn comments, expressing the consensus view of New Testament scholars (including NT Wright who is much beloved of evangelicals),作为学者指出，新台币涂谨申议员邓莲如的评论，表达了一致意见，对新约圣经的学者（包括NT的赖特谁是许多心爱的福音派） ，

The history of this confession of Jesus as Lord in earliest Christianity largely revolves round the question, How significant is the application of this title to Jesus?历史上，这供认耶稣作为主，在最早的基督教，主要是围绕全面的问题，重要的是如何应用这个称号，以耶稣？ What role or status does this confession attribute to Jesus or recognise as belonging to Jesus?…The problem is that ‘lord’ can denote a whole range of dignity - from a respectful form of address as to a teacher or judge to a full title for God.什么样的角色或地位，这是否认罪，属性，以耶稣或承认为属于耶稣？ …问题是， '主'可以指一整系列的尊严-从一个尊重的形式，地址，以一名教师或法官到一个完整的标题为上帝。 Where do the early Christian references to the lordship of Jesus come within this spectrum?在哪里早期基督教的提述向lordship耶稣来此谱？ The answer seems to be that over the first few decades of Christianity the confession of Jesus as ‘Lord’ moved in overt significance from the lower end of the ’spectrum of dignity’ towards the upper end steadily gathering to itself increasing overtones of deity .答案似乎是要超过最初几十年的基督教供认耶稣作为'主'动议在显性意义，从低端'谱的尊严' ，对上月底稳步聚会本身增加色彩的神 。

We need not doubt that the Aramaic mari underlies the Greek kyrie (vocative)… Mar was used of the first century BC holy man Abba Hilkiah, presumably in recognition of the charismatic powers attributed to him.我们不必怀疑，认为阿拉姆语马里奥之下，希腊kyrie （呼） … … 3月用该公元前一世纪圣男子阿巴希勒家，想必在承认魅力的权力归因于他。 Moreover, ‘lord’ was largely synonymous with ‘teacher’ at the time of Jesus, and Jesus was certainly recognised to have the authority of a rabbi or teacher (Mark 9:5 etc).此外， '主' ，主要是抓住了'校长'在的时候，耶稣，耶稣肯定是认可的有权威的一名犹太拉比或教师（马克9时05等） 。 We can therefore say that the confession of Jesus as Lord was rooted within the ministry of Jesus to the extent that he was widely acknowledged to exercise the authority of a (charismatic) teacher and healer (cf. Mark 1:22,27).因此，我们可以说供认耶稣作为主是植根于该部的耶稣的程度，他是普遍承认的行使的权力（魅力）教师及医治 （参见马克1:22,27 ） 。

Whether ‘Lord’ already had a higher significance for Jesus himself during his ministry depends on how we evaluate Mark 12:35-37:是否有'主'已经有了一个更高的意义，耶稣自己在他的部，取决于我们如何评估马克12:35-37 ：

‘While Jesus was teaching in the temple courts, he asked, ‘Why do the teachers of the law say that the Messiah is the son of David?而耶稣是教学中的庙法庭，他问， '为什么这样做的教师法说，弥赛亚是大卫的儿子呢？ David himself, speaking by the Holy Spirit, declared:大卫自己发言，由圣灵，宣布：

‘ “The Lord said to my Lord: “耶和华说：我的主：
‘Sit at my right hand '坐在我的右手
Until I put your enemies直到我把你的敌人
Under your feet.”‘根据您的脚。 “

David himself calls him “Lord”.大卫本人称他“上帝” 。 How then can he be his son?’又怎能他，他的儿子呢？

Even if it contains an authentic word of the historical Jesus (as is quite possible) it need only mean that he understood Messiah to be a figure superior to David in significance and specially favoured by Yahweh.即使它包含了真实的字眼历史耶稣（很可能）只需要表示他理解弥赛亚是一个数字优于大卫在意义和特别喜欢的雅巍。 It does not necessarily imply that he thought the Messiah was a divine figure (Psalm 110 after all probably referred to the king).它并不一定意味着他认为弥赛亚是一个神圣的数字（诗篇110后，所有可能转介到国王） 。

From: Unity and Diversity in the New Testament: An Inquiry into the Character of Earliest Christianity (emphasis in the original) pp.53-54.来自： 统一性与多样性，在新约圣经：一调查的性质最早的基督教 （着重在原来的） pp.53 - 54 。

So Dunn recognises that the title ‘lord’ originally denoted a human being.因此，邓恩承认的标题'主'原本指一个人。 As the term began to be used in pagan contexts as the Gentile mission spread, where it was well established as a title for the cult deity in the mystery religions (especially Isis and Serapis), and also in Emperor worship - ‘Caesar is Lord’- a radical alteration of the meaning of the term occurred . Above all, St Paul advanced this change in meaning quite deliberately. He uses Old Testament texts that speak of Yahweh and applies them to Jesus (eg Romans 10:13). For Paul, ‘Lord Jesus’ had become a title of divinity. In a profound sense, Paul founded the religion of Christianity we know today.

(It is of interest to note that evangelical fundamentalists are bitterly resistant to these historical facts. Typically, they are simply ignored, perhaps in the hope that the evidence will just go away. I have noticed this reluctance to discuss these key issues in my debates with Christians. One of the most articulate spokesmen of Evangelicalism, Andy Bannister, is on record expressing his willingness to debate the historical Jesus, as the reader can see on my blog. However, and I regret to say this is quite typical of Evangelicals, he repeatedly refuses to engage the historical questions I survey in this paper. In reality, Bannister and his colleagues demonstrate no interest in serious debate at all. They advocate what they call a “confrontational” approach to Islam and Muslims, and are a serious menace to harmonious relations between people of different faiths.)

As time passed the title used exclusively by Jesus to describe himself, the ‘Son of man’, came to denote Jesus’ humanity in contrast to his divinity. So in the thought of second century Catholic theologian Irenaeus (bishop of Lyons), the term ‘Son of God’ is interchangeable with ‘God the Son’. Most Christians today, in total ignorance of the historical transmutation of meaning of these words, still think this way.

The term ’son of man’ is a storm centre of New Testament scholarship, and the debate is quite technical.. There is no consensus as to its meaning for Jesus or the Judaism of his day. James DG Dunn in his magisterial survey of the issue in Christology in the Making gives his considered view: the ‘thought of the Son of Man as a pre-existent heavenly figure [Dunn has Daniel chapter 7 in mind] does not seem to have emerged in Jewish or Christian circles before the last decades of the first century AD’(p 96). I refer readers to the discussion in Dunn’s book and The Authentic Gospel of Jesus by Geza Vermes, chapter 7, ‘Son of Man sayings’.

A popular new evangelistic course in the UK called Christianity Explored provides participants with an introductory book about Jesus. It runs courses all over the English speaking world. The course is unashamedly conservative evangelical in theology, and adopts a fundamentalist approach to the Bible. It repeats the claim that the terms ’son of God’ and ‘God the Son’ are simply interchangeable titles. It saddens me that sincere seekers after spiritual truth are being misled into an uncritical fundamentalism, or far worse, the blasphemous worship of the Messiah. It is salutary to recall that Jesus is reported to have said in Mark’s Gospel, Why do you call me good? No-one is good - except God alone .

The perils of failing to ask the following simple question are incalculable: what would those who first used this language about Jesus expect their hearers and readers to understand by the phrase? (Dunn, Christology , p.13). The answers, detailed in this paper, will show that Christians need to re-evaluate their understanding of who Jesus was. If Christians would undertake this difficult but necessary task, they will find that the results will bear a striking resemblance to the Jesus of the Qur’an, and that the two great faiths would be in substantial agreement.

ii) We can see a comparable religious impulse behind this startling divinisation of Jesus by looking at some developments in India at about the same time. The Buddha had died at the end of the sixth century BCE. A deep love developed for him and a need to contemplate his enlightened humanity became so strong that in the first century BCE the first statues of the Buddha appeared in NW India. Buddhist spirituality became focused on the image of the Buddha, enshrined in statues, despite devotion to a being outside of the self being quite different to the interior discipline advocated by Gautama.

Devotion to Jesus arose in a similar way, in disregard of his clear teaching about wholehearted love of God and neighbour. As the Gospels unmistakably demonstrate, Jesus invited people to turn in heartfelt repentance and obedience to God, never to himself. Later Christians inverted Jesus’ message by announcing the worship of the proclaimer rather than the God he proclaimed .

Conclusion

As I mentioned in my introduction, recent studies have demonstrated the extraordinary convergence between the historical picture of Jesus produced by many biblical scholars and the Jesus of the Qur’an. This similarity has not gone unnoticed in two significant recent works by New Testament scholars which were published in the last twelve months. Both celebrate this remarkable correspondence. Jeffrey J. Butz, is Professor of World Religions at Penn State University and an ordained Lutheran Minister. His book is entitled The Brother of Jesus & the Lost Teachings of Christianity . I highly recommend this book. The other work is by James D Tabor, Professor of Religious Studies at the University of North Carolina. His book The Jesus Dynasty (published by HarperElement 2006) is a study of Jesus and the New Testament. His comments are a fitting conclusion to my study:

Muslims do not worship Jesus, who is known as Isa in Arabic, nor do they consider him divine, but they do believe that he was a prophet or messenger of God and he is called the Messiah in the Qur’an. However, by affirming Jesus as Messiah they are attesting to his messianic message, not his mission as a heavenly Christ.

There are some rather striking connections between the research I have presented in The Jesus Dynasty and the traditional beliefs of Islam. The Muslim emphasis on Jesus as messianic prophet and teacher is quite parallel to what we find in the Q source, in the book of James, and in the Didache . To be the Messiah is to proclaim a message, but it is the same message as that proclaimed by Abraham, Moses and all the Prophets.

Islam insists that neither Jesus nor Muhammad brought a new religion. Both sought to call people back to what might be called “Abrahamic faith.” This is precisely what we find emphasised in the book of James. Like Islam, the book of James, and the teaching of Jesus in Q, emphasise doing the will of God as a demonstration of one’s faith. Also, the dietary laws of Islam, as quoted in the Qur’an, echo the teaching of James in Acts 15 almost word for word: “Abstain from swine flesh, blood, things offered to idols, and carrion” (Qur’an 2:172).

The Christianity we know from the Q source, from the letter of James, from the Didache, and some of our other surviving Jewish-Christian sources, represents a version of the Jesus faith that can actually unite, rather than divide, Jews, Christians, and Muslims. If nothing else, the insights revealed through an understanding of the Jesus dynasty can open wide new and fruitful doors of dialogue and understanding among these three great traditions that have in the past considered their views of Jesus to be so sharply contradictory as to close off discussion. If nothing else, the insights revealed through an understanding of the Jesus dynasty can open wide new and fruitful doors of dialogue and understanding among these three great traditions that have in the past considered their views of Jesus to be so sharply contradictory as to close off discussion 。 (pp. 287-288)

Appendix: What the Qur’an says about Jesus

The Qur’an describes the state of Christianity and its doctrines as they were in the seventh century, a thousand years before the Protestant Reformation. Mostly, the Qur’an accepts and promulgates many teachings that are accepted in Christianity. Jesus holds a particularly high place in Islam. Muslims accept the virgin birth, but do not see it as a sign of his divinity (after all Adam and Eve did not have a human father either). Jesus did many miraculous signs, raising the dead, curing blindness and healing lepers. But these are not attributed in the Qur’an to Jesus as God, but as powers given to Jesus from God. The Bible confirms this important distinction, ‘People of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him.’ Acts 2:22.

(Incidentally, Muslims do not accept St Paul as an authentic interpreter of the teaching of Jesus).

The Holy Qur’an says:

People of the book, do not go to excess in your religion, and do not say anything about God except the truth: the Messiah, Jesus, son of Mary, was nothing more than a messenger of God, His word, directed to Mary, a spirit from Him. So believe in God and His messengers and do not speak of a ‘Trinity’ - stop this, that is better for you - God is only one God, He is far above having a son, everything in the heavens and earth belongs to Him and He is the best one to trust. (Qur’an, 4:171)

Suggestions for Further Reading

GENERAL

A History of God by Karen Armstrong, published by Vintage 1999.
From Abraham to the present day: the 4000-year quest for God. An enlightening and intellectually challenging book, Armstrong offers many valuable insights.
The Varieties of Religious Experience by William James, various editions.
Though James focuses mainly on Western spiritual experiences, this classic work reminds us of the staggering diversity of religious experience. A useful antidote to exclusivist conceptions of the Divine.

CHRISTIANITY

The Historical Figure of Jesus by EP Sanders, published by Penguin Books 1995. America’s most distinguished scholar in the field of Jesus-research, he provides a generally convincing picture of the real Jesus, set within the world of Palestinian Judaism.

The Changing Faces of Jesus by Geza Vermes, published by Penguin Books 2001. Vermes gives an equal voice to both the New Testament and non-biblical Jewish writings to uncover the historical figure of Jesus hidden beneath the oldest gospels, showing how and why a charismatic holy man was elevated into the divine figure of Christ. Essential reading.

The Authentic Gospel of Jesus by Geza Vermes, published by Penguin Books 2004. The first Professor of Jewish Studies at Oxford, he almost single-handedly brought to the attention of New Testament scholarship the significance of Jesus as a Jew .

Christology in the Making: A New Testament Inquiry into the Origins of the Doctrine of the Incarnation by James DGDunn, Second Edition, published by SCM Press 1989. This classic text is crucial reading for scholars and public alike. An advanced work, but it repays the effort.

Unity and Diversity in the New Testament: An Inquiry into the Character of Earliest Christianity by James DGDunn, Third Edition, published by SCM Press 2006. Dunn is an author who simply must be read by all serious students of early Christianity. Like his other work on Christology mentioned above, it assumes the reader is familiar with the basic critical issues of NT scholarship.

The Brother of Jesus & the Lost Teachings of Christianity by Jeffrey J. Butz

The Apotheosis of Jesus of Nazareth by Paul A Williams. My attempt to summarise some of the issues discussed in Dunn’s work. The conclusions though are mine.

Escaping from Fundamentalism by James Barr, published by SCM Press 1990.
Barr is vital reading for those trapped in the rigid world of fundamentalism. I owe him a personal debt of gratitude. Sadly, Professor Barr passed away a few months ago.

ISLAM

What God said about Eating Pork, & Issues for Muslim/Christian Dialogue , by Shabir Ali, published by Al-Attique Publishers Inc, 2003. A short work (32 pages) written with clarity and intelligence, and unusually for a Muslim apologist, Ali has a firm grasp of the New Testament material.

Understanding The Qur’an, Themes and Style by Muhammad Abdel Haleem, published by IB Tauris 2005. The tenets of Islam cannot be understood without a proper understanding of the Qur’an. This new book by a professor of Islamic Studies at London University is accessible and erudite.

The Messenger, The Meanings of the Life of Muhammad by Tariq Ramadan, published by Allen Lane 2007. The latest biography of the Prophet Muhammad in English, this book is destined, in my opinion, to become the standard popular work about this astonishing and much misunderstood man. Highly recommended.

Glossary

Apologetics a branch of theology devoted to the rational defence of Christianity.

Buddha (Hindi) The enlightened one. The title applies to the numerous men and women who have attained nirvana, but it is often used of Siddhartha Gautama, the founder of Buddhism

Enlightenment , the an 18th century European movement marked by a belief in universal human progress and the importance of reason and the sciences.

Incarnation the embodiment of God in human form, especially of Jesus.

Islam self-surrender to God. The surrender of heart and will and mind to God is a basic principle of every authentic religion.

Ontology a branch of philosophy concerned with the nature of being

Second Temple Judaism

Synoptic gospels Matthew, Mark and Luke

Torah the law of Moses as outlined in the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers and Deuteronomy