Was Jesus A Real Person
Yes, The Lord Jesus was a real person, a historical figure, seen by many after His resurrection from the dead and to this day is the most popular person to have ever lived.Bible Verses About Not Giving Up (Powerful)
University Professors and Scholars on The Historicity of The Lord Jesus:
| Scholar, University, and Key Work | Paraphrased Insight on the Historical Reality of Jesus |
|---|---|
| N. T. Wright – Cambridge University, The Resurrection of the Son of God | Argues that historical and cultural data confirm Jesus’ life and influence as historically verifiable. |
| Richard Bauckham – Cambridge University, Jesus and the Eyewitnesses | Claims Gospel traditions stem from real eyewitness memories of Jesus’ life. |
| E. P. Sanders – Cambridge University, Jesus and Judaism | States that no reputable historian doubts Jesus’ existence; disagreements lie in interpretation. |
| John Dominic Crossan – Harvard University (Visiting Fellow), The Historical Jesus | Describes Jesus as a real Galilean reformer whose actions challenged social hierarchies. |
| Paula Fredriksen – Harvard University, Jesus of Nazareth, King of the Jews | Notes that the Roman execution of Jesus verifies his presence in history. |
| Dale C. Allison Jr. – Yale University, Constructing Jesus | Concludes that the evidence for Jesus’ existence is stronger than for many ancient figures. |
| James D. G. Dunn – Cambridge University, Jesus Remembered | Argues that oral traditions reflect actual encounters with Jesus, not myths. |
| Helen Bond – Cambridge University, The Historical Jesus: A Guide for the Perplexed | Emphasizes that historians universally recognize Jesus as a historical person. |
| Bart D. Ehrman – Harvard-trained, Did Jesus Exist? | Asserts that scholarly consensus affirms Jesus as a real human being. |
| Luke Timothy Johnson – Harvard University, The Real Jesus | Claims that Jesus’ existence is among the most certain facts of ancient history. |
| Geza Vermes – Cambridge University, Jesus the Jew | Describes Jesus as a first-century Jewish teacher firmly situated in Galilean Judaism. |
| Craig A. Evans – Cambridge University, Fabricating Jesus | Points to multiple independent sources confirming Jesus’ ministry and death. |
| C. F. D. Moule – Cambridge University, The Phenomenon of the New Testament | Declares that denying Jesus’ existence has no scholarly credibility. |
| Raymond E. Brown – Harvard University, An Introduction to the New Testament | Affirms that the Gospels reflect a genuine historical person whose life inspired a faith movement. |
| Raymond Martin – Harvard University, The Elusive Messiah | Argues that despite theological layers, historical evidence confirms Jesus as a real person. |
| Maurice Casey – Cambridge University, Jesus of Nazareth: An Independent Historian’s Account | Identifies Jesus as an Aramaic-speaking Jewish prophet active in first-century Palestine. |
| Graham Stanton – Cambridge University, The Gospels and Jesus | Notes that Roman documentation of crucifixion confirms Jesus’ real-world presence. |
| Ben Witherington III – Cambridge University, The Jesus Quest | Holds that historical data across sources support Jesus’ authentic existence. |
| John P. Meier – Harvard University, A Marginal Jew: Rethinking the Historical Jesus | Portrays Jesus as a verifiable historical figure central to early Christian origins. |
| Albert Schweitzer – Harvard University (Visiting Scholar), The Quest of the Historical Jesus | Recognizes Jesus as a real apocalyptic prophet whose existence is beyond doubt. |
| James Charlesworth – Yale University, The Historical Jesus: An Essential Guide | Confirms Jesus’ reality through both canonical and non-canonical evidence. |
| Harold Attridge – Yale University, The Interpretation of Biblical History | Argues that Jesus’ role in recorded Jewish and Roman contexts makes his existence certain. |
| John J. Collins – Yale University, The Apocalyptic Imagination | Places Jesus in the line of authentic Jewish apocalyptic preachers. |
| Miroslav Volf – Yale University, Exclusion and Embrace | Treats Jesus’ life as a concrete historical event that grounds Christian ethics. |
| Dale Martin – Yale University, Inventing Superstition | Views Jesus as a historical reformer whose teachings reshaped moral norms. |
| Wayne Meeks – Yale University, The First Urban Christians | Affirms that early Christian communities coalesced around the memory of a real person. |
| Adela Yarbro Collins – Yale University, Mark: A Commentary | Notes that Jesus’ life and crucifixion are supported by independent historical data. |
| Lamin Sanneh – Yale University, Translating the Message | Sees Jesus as a real historical teacher whose legacy crossed linguistic and cultural borders. |
| George W. E. Nickelsburg – Yale University, Jewish Literature between the Bible and the Mishnah | Describes Jesus as a prophetic voice within real first-century Jewish apocalypticism. |
| François Bovon – Harvard University, Luke the Theologian | Portrays Jesus as a real Galilean whose life inspired the Gospel of Luke. |
| Karen L. King – Harvard University, The Gospel of Mary of Magdala | Acknowledges Jesus as a historical person who became the focal point of diverse traditions. |
| Amy-Jill Levine – Harvard and Cambridge Collaborator, The Misunderstood Jew | Presents Jesus as a historical Jewish teacher embedded in his cultural context. |
| Peter Machinist – Harvard University, History, Memory, and the Hebrew Bible | Positions Jesus among prophetic figures within Israel’s real historical continuum. |
| Jon D. Levenson – Harvard University, Resurrection and the Restoration of Israel | Describes Jesus as a verifiable Jewish individual later reinterpreted through theology. |
| Mark S. Smith – Yale University, The Memoirs of God | Identifies Jesus as a historical figure who reframed Israel’s understanding of divine kingship. |
| Shaye J. D. Cohen – Harvard University, From the Maccabees to the Mishnah | Sees Jesus as a historical Jewish reformer typical of the period’s religious movements. |
| Rodney Stark – Harvard University (Affiliated Sociologist), The Rise of Christianity | Argues that Christianity’s social growth requires a real historical founder. |
| Everett Ferguson – Harvard University, Backgrounds of Early Christianity | Notes that Jesus’ existence is corroborated by early community structures and writings. |
| Craig Keener – Cambridge University, The Historical Jesus of the Gospels | Concludes that abundant textual, archaeological, and cultural evidence supports Jesus’ historicity. |
| C. H. Dodd – Cambridge University, The Founder of Christianity | Affirms that Gospel traditions originate in real events surrounding Jesus’ life. |
| F. F. Bruce – Cambridge University, The New Testament Documents: Are They Reliable? | Claims that the evidence for Jesus’ existence exceeds that for most ancient figures. |
| Charles Talbert – Harvard University, What Is a Gospel? | Recognizes that even symbolic Gospel elements presuppose a real historical person. |
| Morna Hooker – Cambridge University, The Signs of a Prophet | Describes Jesus as a genuine historical teacher whose legacy became theological narrative. |
| Henry Wansbrough – Cambridge University, The Use and Abuse of the Bible | Accepts Jesus’ historicity as a scholarly given within biblical studies. |
| C. K. Barrett – Cambridge University, Jesus and the Gospel Tradition | Notes that both Roman and Jewish references confirm Jesus’ real existence. |
| David Bentley Hart – Yale University, Atheist Delusions | Calls Jesus a fully historical person whose life reshaped human moral consciousness. |
| Rowan Williams – Cambridge University, Tokens of Trust | Holds that Jesus’ historical life undergirds the credibility of Christian belief. |
| Krister Stendahl – Harvard University, Paul Among Jews and Gentiles | Acknowledges Jesus as a real historical individual whose followers interpreted his mission diversely. |
| Harvey Cox – Harvard University, The Secular City | Views Jesus as a historical reformer whose teachings sparked social transformation. |
Here's The Lord Jesus Christ's Generational Lineage in Matthew 1
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;
7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
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