Jesus's core sayings describe an inner transformation

“New Testament scholars are virtually unified in thinking that the Gospels of the New Testament began to appear after 70 CE. The major exceptions are conservative evangelicals who often date them earlier.”

“Historical Jesus research has come to the conclusion that the historical person cannot be grasped, but narratives about him can be located within the Jewish traditions and contexts of his time, leading to important insights. A similar conclusion can be assumed concerning the group who are supposed to represent his key opponents.”

“There is no form of early Christianity known to us that does not affirm that after Jesus' shameful death God raised him to life again. That affirmation is, in particular, the constant response of earlier Christianity to one of the four key questions about Jesus that must be raised by all serious historians of the first century.”

“I wanted to give an overview of the evidence for the physical death and resurrection of Jesus.”

“Therefore I can only present the balance of probabilities as it seems to me, and I want to do so in the form of seven propositions: that he was real, that he was human, that he was Jewish, that he was a faith-healer, that he was a preacher, that he was a prophet, and that he was a would-be messiah.”

“Each of these references confirms three central facts: that there was a leader of a movement called Jesus (or Christ), that Jesus was executed, and that the movement that Jesus was part of survived his death. Jesus, however, is variously portrayed in these writings as a troublemaker (Tacitus), a teacher (Josephus), a sorcerer or magician (Talmud), and a wise king (Serapion).”

“His is typical of the reaction I have had in some quarters to the thesis I proposed in Jesus and the Victory of God, chapter 13”

“In Luke 17:20-21, Jesus states that the Kingdom of God is not something that can be observed externally; rather, it is within or among those who follow Him. This internal aspect emphasizes that the Kingdom is not confined to a future hope but is actively at work in the hearts and lives of believers. Through faith, individuals can experience the fruits of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—manifesting the reality of God's Kingdom in their daily lives.”

“By studying the background and comparing the text of the synoptic gospels, we can be confident of their authenticity. Many of the accounts in the Gospels appear in multiple Gospels and are confirmed by separate witnesses. Details in the narratives and parables are consistent with the culture and common practices of the time in that region.”

“It is often hard to re-create the trauma that some of Jesus's stories would have caused his original audiences. At times, they seem to conceal truth at least as much as they reveal it (Mark 4:11–12). Parables tended to polarize crowds, drawing some people closer to Jesus while driving others away.”

“Rather, he stayed close to the ground of wisdom: the transformation of human consciousness. He asked those timeless and deeply personal questions: What does it mean to die before you die? How do you go about losing your little life to find the bigger one? Is it possible to live on this planet with a generosity, abundance, fearlessness, and beauty that mirror Divine Being itself? These are the wisdom questions, and they are the entire field of Jesus' concern.”

“Are they encouragements under pressure, or commendations of virtue? More to the point, are they realistic, or are they (wishful thinking)?”

“The only two events subject to "almost universal assent" are that Jesus was baptized by John the Baptist and was crucified by the order of the Roman PrefectPontius Pilate.”

““The fact that Jesus existed, that he was crucified under Pontius Pilate (for whatever reason) and that he had a band of followers who continued to support his cause, seems to be part of the bedrock of historical tradition. If nothing else, the non-Christian evidence can provide us with certainty on that score.” —CHRISTOPHER TUCKETT.”

“The Pharisees (Hebrew: פְּרוּשִׁים, romanized:Pərūšīm, lit.'separated ones') were a Jewish social movement and school of thought in the Levant during the time of Second Temple Judaism. A specifically religious point of conflict involved different interpretations of the Torah and how to apply it to Jewish life: Sadducees recognized only the Written Torah... rejecting [Prophets], [Writings], and doctrines such as the [Oral Torah] and the [resurrection of the dead].”

“In this fallen world, it’s the wealthy, the charming, and the strong who are exalted. But Jesus shows us that God’s heart—full of steadfast love and faithfulness—extends to the weak, the vulnerable, and the awkward. Therefore, “blessed” is the tangible gift of God’s loving embrace, an identity in Christ that experiences life as it ought to be—“as in heaven.””

“come to seek and to save that which was lost." Henceforward even those who cannot yet share in initiation may enjoy some of the fruits of the Mysteries. Henceforth the Kingdom of God was not to be dependent on outward ceremonies: "Neither shall they say, Lo here! or, Lo there! for, behold, the Kingdom of God is within you." With Jesus the point in question was not so much how far this or that person advanced in the kingdom of the spirit, as that all should be convinced that that kingdom exists. "In this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven." That is, have confidence in the divine. The time will come when you will f”

“be passed, a corner turned within one. Something must give way, a native hardness must break down and liquefy; and this event (as we shall abundantly see hereafter) is frequently sudden and automatic, and leaves on the Subject an impression that he has been wrought on by an external power. Whatever its ultimate significance may prove to be, this is certainly one fundamental form of human experience. Some say that the capacity or incapacity for it is what divides the religious from the merely moralistic character. With those who undergo it in its fullness, no criticism avails to cast doubt on its reality. They _know_; for they have actually _felt_ the higher powers, in giving up the tens”

“This is because at different times throughout his ministry, Jesus speaks of the kingdom as something that is both present already and as something that is coming. For example, Jesus says things like: "The kingdom of God is at hand." "The kingdom of God has come upon you." "The kingdom of God is among you." But then he also says, "Our Father in heaven... your kingdom come."”

“We must avoid making these into burdensome ethical demands on those who are members of the kingdom. There are no imperatives here, except to “rejoice” when one experiences the blessing of God in the middle of persecution (5:12).”

“appearance, might easily be translated into Christian language. For Christianity also teaches _inwardness_, and, in common with all idealism, resents the delimitation of human life and knowledge to "the things which are seen." In its opposition to a mere practical system like Confucianism, Taoism must have appealed to those deeper instincts of humanity to which Buddhism appealed some centuries later. In practice, Confucianism was limited to the finite. Action, effort, benevolence, unselfishness,--all these have a place in it, and their theatre is the world as we know it. Its last word is worldly wisdom; not selfishness, but an enlarged prudentialism. To the Taoist such a system savours”

“knows his life to be sinful will lose it--losing it from sin, from which it is wrenched; but losing it, will find it, according to the obedience which lives again to faith, but dies to sin. This, then, is what it is "to find one's life," "to know one's self." The conversion, however, which leads to divine things, the Stoics say, is affected by a change, the soul being changed to wisdom. And Plato: "On the soul taking a turn to what is better, and a change from a kind of nocturnal day." Now the philosophers also allow the good man an exit from life in accordance with reason, in the case of one depriving him of active exertion, so that the hope of action is no longer left him. And the judge”

“healed [them] all. Luke 6:20 And he lifted up his eyes on his disciples, and said, Blessed [be ye] poor: for yours is the kingdom of God. Luke 6:21 Blessed [are ye] that hunger now: for ye shall be filled. Blessed [are ye] that weep now: for ye shall laugh. Luke 6:22 Blessed are ye, when men shall hate you, and when they shall separate you [from their company], and shall reproach [you], and cast out your name as evil, for the Son of man’s sake. Luke 6:23 Rejoice ye in that day, and leap for joy: for, behold, your reward [is] great in heaven: for in the like manner did their fathers unto the prophets. Luke 6:24 But woe unto you that are rich! for ye have received your consolation. Luke 6:”

“The record of John the Baptist and his baptism of Jesus occurs not only in Matthew 3:13–17, but in Mark 1:9–11 and Luke 3:21–22. In addition, John 1:29–34 overlaps with these passages. It describes the descent of the Spirit on Jesus (verse 33), which took place when Jesus was baptized. But it does not directly describe the baptism itself.”

“There is allure and terror in mystical portrayals of nothingness: Meister Eckhart's niht, lohn of the Cross's nada, the Taoist wu, the Buddhist sunyata. Despite appearances, these terms do not express an identical meaning, since each mystic names the nameless from within a discursive realm shaped by his own training, outlook, and language.”

“a mountain: and when he was set, his disciples came unto him: Matthew 5:2 And he opened his mouth, and taught them, saying, Matthew 5:3 Blessed [are] the poor in spirit: for theirs is the kingdom of heaven. Matthew 5:4 Blessed [are] they that mourn: for they shall be comforted. Matthew 5:5 Blessed [are] the meek: for they shall inherit the earth. Matthew 5:6 Blessed [are] they which do hunger and thirst after righteousness: for they shall be filled. Matthew 5:7 Blessed [are] the merciful: for they shall obtain mercy. Matthew 5:8 Blessed [are] the pure in heart: for they shall see God. Matthew 5:9 Blessed [are] the peacemakers: for they shall be called the children of God. Matthew 5:10 B”

“a mountain: and when he was set, his disciples came unto him: Matthew 5:2 And he opened his mouth, and taught them, saying, Matthew 5:3 Blessed [are] the poor in spirit: for theirs is the kingdom of heaven. Matthew 5:4 Blessed [are] they that mourn: for they shall be comforted. Matthew 5:5 Blessed [are] the meek: for they shall inherit the earth. Matthew 5:6 Blessed [are] they which do hunger and thirst after righteousness: for they shall be filled. Matthew 5:7 Blessed [are] the merciful: for they shall obtain mercy. Matthew 5:8 Blessed [are] the pure in heart: for they shall see God. Matthew 5:9 Blessed [are] the peacemakers: for they shall be called the children of God. Matthew 5:10 B”

“The disciples said to Jesus, "Tell us what the Kingdom of Heaven is like." He said to them, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky." 21) Mary said to Jesus, "Whom are Your disciples like?" He said, "They are like children who have settled in a field which is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and give it back to them. Therefore I say to you, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and”

“These terms do not necessarily express an identical meaning, since each mystic is uniquely shaped by his own culture, training, outlook and language.”

“make me continually given to all good works, through Jesus Christ, Thy Son. Amen.” (1) Romans vii. 12, 22. 25. (2) Romans vii. 18. (3) Philippians iv. 13. (4) 2 Corinthians xii. 9. CHAPTER LVI That we ought to deny ourselves, and to imitate Christ by means of the Cross My Son, so far as thou art able to go out of thyself so far shalt thou be able to enter into Me. As to desire no outward thing worketh internal peace, so the forsaking of self inwardly joineth unto God. I will that thou learn perfect self-denial, living in My will without contradiction or complaint. Follow Me: I am the way, the truth, and the life.(1) Without the way thou canst not go, without the truth thou canst not know, wi”

“The earliest resurrection report (Paul's creed in 1 Corinthians 15) uses only 'was seen / appeared' language, names no empty tomb and no women, and puts Paul's own light-and-voice vision on the same footing as Peter's. The touch-me, eat-fish, and footprint proofs cluster in later sources and read as rebuttals to people already reading the appearances as visions. Luke 24 preserves both sides in one chapter.”

“be passed, a corner turned within one. Something must give way, a native hardness must break down and liquefy; and this event (as we shall abundantly see hereafter) is frequently sudden and automatic, and leaves on the Subject an impression that he has been wrought on by an external power. Whatever its ultimate significance may prove to be, this is certainly one fundamental form of human experience. Some say that the capacity or incapacity for it is what divides the religious from the merely moralistic character. With those who undergo it in its fullness, no criticism avails to cast doubt on its reality. They _know_; for they have actually _felt_ the higher powers, in giving up the tens”

“There are many reasons for pursuing the question of the precise words, known in Latin as the ipissima verba, of Jesus. For one thing, some of Jesus’s sayings seem contradictory. For example, Jesus teaches that one must follow the Ten Commandments (Matthew 19:17) and honor one’s father and mother (Mark 10:19). Yet he also says that one must hate one’s parents in order to follow him (Luke 14:26).”

“Jesus himself largely avoided the designation because it had developed misleading connotations. During his lifetime Jesus re-educated his followers so that they would have a more accurate appreciation of how the concept of Anointed/Christ/Messiah should be understood in the light of Old Testament teaching. While his contemporaries looked for a king who would exercise political and military control from Jerusalem, Jesus taught that his kingdom would not be defined by political boundaries but would embrace people from every nation.”

“Baptist, baptizing for the remission of sins, is related by one who lived no great length of time after John and Jesus. For in the 18th book of his _Antiquities of the Jews_, Josephus bears witness to John as having been a Baptist, and as promising purification to those who underwent the rite.[1194] Now this writer, although not believing in Jesus as the Christ, in seeking after the cause of the fall of Jerusalem and the destruction of the temple, whereas he ought to have said that the conspiracy against Jesus was the cause of these calamities befalling the people, since they put to death Christ, who was a prophet, says nevertheless—being, although against his will, not far from the tr”

“"And it is said, Penury has attained wisdom through misfortune; But much wealth will capture not Sparta alone, but every city." "It is not then the only coin that mortals have, that which is white silver or golden, but virtue too," as Sophocles says. Chapter VI.--Some Points in the Beatitudes. Our holy Saviour applied poverty and riches, and the like, both to spiritual things and objects of sense. For when He said, "Blessed are they that are persecuted for righteousness' sake," [2702] He clearly taught us in every circumstance to seek for the martyr who, if poor for righteousness' sake, witnesses that the righteousness which he loves is a good thing; and if he "hunger and thirst for righteou”

“propter me. . . salvam lacier eam. [245] This signifies: If any man will follow My road, let him deny himself and take up his cross and follow Me. For he that will save his soul shall lose it; but he that loses it for My sake, shall gain it. 5. Oh, that one could show us how to understand, practise and experience what this counsel is which our Saviour here gives us concerning self-denial, [246] so that spiritual persons might see in how different a way they should conduct themselves upon this road from that which many of them think proper! For they believe that any kind of retirement and reformation of life suffices; and others are content with practising the virtues and continuing in prayer”

“Luke 9:23 is a fairly well known verse. "If anyone would come after me, let him deny himself and take up his cross and follow me." Well known, but not well liked — at least for me. It laid down conditions for being a follower of Jesus that were not very attractive. Deny myself. Take up my cross.”

“Because we tend to study parables as if they were allegories, we tend to miss Jesus' point. In this parable, Jesus was not giving a lesson about salvation being equal -- He was warning Peter not to elevate himself. God will choose how He graciously gives blessings to people, and God does not have to explain Himself.”

“Self-denial for the Christian means renouncing oneself as the center of existence (which goes against the natural inclination of the human will) and recognizing Jesus Christ as one's new and true center. It means acknowledging that the old self is dead and the new life is now hidden with Christ in God (Colossians 3:3–5).”

“The Sermon on the Mount (translated from Vulgate Latin section title Sermo in monte) is a collection of sayings spoken by Jesus of Nazareth found in chapters 5, 6, and 7 of the Gospel of Matthew that summarizes his moral teachings. It is the first of five discourses in the Gospel and has been one of the most widely quoted sections of the Gospels. It also contains what many consider to be the central tenets of Christian discipleship.”

“There are too many historical scholars to simply count their opinions, so I suggest the best way to test this proposition is by considering what the leading, or most respected scholars, say.”

“parable? and how then will ye know all parables? Mark 4:14 The sower soweth the word. Mark 4:15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. Mark 4:16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; Mark 4:17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended. Mark 4:18 And these are they which are sown among thorns; such as hear the word, Mark 4:19 And the cares of this worl”