pictures of jesus

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Real Photos of Jesus seen in the sky.
Real Photos of Jesus seen in the sky.
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He is the light of the world (John 1:5); the bread of life (John 6:32–33); the living water that quenches the thirst of our souls (John 4:14); the high priest who intercedes for us with the Father (Hebrews 2:17); the good shepherd who lays down His life for His sheep (John 10:11, 14); the spotless Lamb of God (Revelation 13:8); the author and perfecter of our faith (Hebrews 12:2); the way, the truth, the life (John 14:6); and the very image of the invisible God (Colossians 1:15).

DIVINE REVELATIONS: A site documenting several Face to Face encounters & visitations with Jesus Christ.

DIVINE REVELATIONS:   A site documenting several Face to Face encounters & visitations with Jesus Christ.

Is there a danger, however, that Muslim attempts to re-establish the importance of Jesus within Islam and as an integral part of their faith and tradition might be misinterpreted? Might they be misconstrued as part of a campaign by a supposedly resurgent and politicised Islam to try to take "ownership" of Jesus, in a western world in which organised Christianity is in seeming decline? Might it be counterproductive for interfaith relations? Church leaders, thankfully, seem to disagree.
There is often a sense that such decisions are driven by the fear that outward displays of Christian faith might offend British Muslim sensibilities, but, given the importance of Jesus in Islam, such fears seem misplaced.
With Christianity and Islam so intricately linked, it might make sense for Muslim communities across Europe, harassed, haran gued and often under siege, to do more to stress this common religious heritage, and especially the shared for Jesus and Mary.
He adds: "There is a fundamental tension at the heart of interfaith dialogue that neither side wants to face up to, and that is that the orthodox Christian view of Jesus is blasphemous to Muslims and the orthodox Muslim view of Jesus is blasphemous to Christians." He has a point.
Amid tensions between the Christian west and the Islamic east, a common focus on Jesus – and what Khalidi calls a "salutary" reminder of when Christianity and Islam were more open to each other and willing to rely on each other’s witness – could help close the growing divide between the world’s two largest faiths.
Yet many Muslim scholars have maintained that the Islamic conception of Jesus – shorn of divinity; outside the Trinity; a prophet – is in line with the beliefs and teachings of some of the earliest Jewish-Christian sects, such as the Ebionites and the Nazarenes, who believed Jesus to be the Messiah, but not divine.
Where, for example, is the Islamic equivalent of Christmas? Why do Muslims celebrate the birth of the Prophet Muhammad but not that of the Prophet Jesus? "We, too, in our own way should celebrate the birth of Jesus .
Muslims claim the Muslim Jesus is the historical Jesus, stripped of a later, man-made "Christology": "Jesus as he might have been without St Paul or St Augustine or the Council of Nicaea", to quote the Cambridge academic John Casey.
In his fascinating book The Muslim Jesus, the former Cambridge professor of Arabic and Islamic studies Tarif Khalidi brings together, from a vast range of sources, 303 stories, sayings and traditions of Jesus that can be found in Muslim literature, from the earliest centuries of Islamic history.
In fact, among the 124,000 prophets said to be recognised by Islam – a figure that includes all of the Jewish prophets of the Old Testament – Jesus is considered second only to Muhammad, and is believed to be the precursor to the Prophet of Islam.

These classical paintings, like the ones cited in a chapter in my book Jesus Uncensored: Restoring the Authentic Jew entitled "The Ethnic Cleansing of Judaism in Medieval and Renaissance Art" typically picture Jesus, as well as his family and community, as blonde fair-skinned Northern Europeans, residing in palatial Romanesque settings surrounded by Medieval and Renaissance saints, high church officials and anachronistic Christian artifacts.
Rembrandt and the Images of Jesus, a 2011-2012 exhibit curated by the Louvre, the Philadelphia Museum of Art, and the Detroit Institute of Arts presented artworks, primarily by 17-century, Dutch artist Rembrandt van Rijn, which displayed images of Jesus that departed from typical Renaissance representations.
Rembrandt’s human Jesus is a refreshing departure from the massive collection of Medieval and Renaissance images that Christianized the Jewish Jesus and erased any evidence of his Jewish identity or origins.
The pervasive Christianization of the Jewish Jesus in classical artworks fed the illusion that Jesus was of a different religion and ethnicity than the others — the Jews — when in fact they were all Semites of the same Jewish faith.
That’s why to counter the historic distortions I’ve invited artists to submit new renditions of classical artworks that restore the Jewish in Jesus — and others in his family and community.
Rather than painting an idealized Christian image of Jesus, common in Renaissance paintings, Rembrandt painted portraits that are realistic representations of the live models who posed for his paintings of Jesus.

If John’s Gospel provides the clearest indication of early Christian belief in the incarnation, it is at least clear that the other Gospels believe that in Jesus God is present with his people in a new and decisive way.
A lot of Jews in this period would have prayed for people for healing and Jesus must have done this and found that actually he was rather good at it and he had a real reputation for healing and that might have led him to Old Testament scriptures like Isaiah 35, that talks about healing in end days – maybe he thought that that was a sign that the end of days was on its way.
In this 2002 broadcast Dr Mark Goodacre, Senior Lecturer in New Testament at the University of Birmingham, and Dr Ed Kessler, executive director of the centre for Jewish-Christian Relations at Cambridge, discussed the historical evidence concerning the resurrection of Jesus with Prof Daryl Schmidt (now deceased), former Professor of New Testament at Texas Christian University and Fellow of the Jesus Seminar.
Yet in spite of Jesus’ popularity during his lifetime, the early Christian movement after Jesus’ death was only a small group with a tiny power base in Jerusalem, a handful of Jesus’ closest followers who stayed loyal to Jesus’ legacy because they were convinced that Jesus was the Messiah, that he had died for everyone’s sins, and that he was raised from the dead.
At the time of Jesus, the Jews were looking for a Messiah would not only free them from foreign oppression (as Moses had done), but someone who would also reclaim Judea and Galilee and restore it to the rule of God.
The resonances between Jesus and Elijah would have been striking to first century Jews and to Christians familiar with the Old Testament.
For the Gospel writers, Jesus was the Messiah who came not only to heal and deliver, but also to suffer and die for people’s sins.
Christology can involve the humanity of Jesus, but there is often a special focus on the fact that he is more than merely a mortal person, he is divine in some way and in some sense the different gospel writers come at this somewhat differently.
There really isn’t a non-Christological Jesus to be found under any of the rocks in the gospel; so thoroughly are our gospel writers concerned about that issue, that the portraits in Matthew, Mark, Luke and John are all Christological through and through.
When Jesus brings the man back to life the crowd are astonished, but what delights them more than this triumph over death is the meaning of the miracle.
By the time that Jesus was on the scene, many Jews were expecting the ultimate Messiah, perhaps a priest, a king or even a military figure, one who was specially anointed by God to intervene decisively to change history.
Jesus’ miracle of the walking on water would have reminded the disciples of Joshua.
After the miracle of the loaves and fishes, Jesus tells the disciples to head back to the fishing village of Bethsaida whilst he retires to the mountain to pray on his own.
Instead, he starts with a simple declaration that this is ‘The beginning of the good news of Jesus Christ.’ (Mark 1.1). The name Jesus is actually the same name as Joshua in the Old Testament (one is Greek, one is Hebrew) and it means ‘God saves’.
All the lines converge back on the fact that there must’ve been an empty tomb… and that there must’ve been sightings of some sort of being, a figure, a person who they knew to be Jesus, and who they knew to be not a ghost.
This final journey in the footsteps of Jesus reaches what could be one of the oldest Christian communities in the world; in Kerala on the southwest coast of India, where in around 52AD the Apostle Thomas is said to have landed with the news of the Gospel.
To first-century Jews the miracle of the loaves and fishes signalled that Jesus was like Moses.
The Gospel of Mark, the earliest gospel, begins ‘This is the good news about Jesus the Christ the son of God’.
It also shows us the way in which the early church tried to make that one Jesus relevant and to apply him to the needs of their own people of that day, whether they were Jews as in Matthew’s case or Gentiles as in Luke’s case and so on.
The Gospel is written not simply to provide information about Jesus but in order to engender faith in him as Messiah and Son of God.
It seems that Jesus wanted to push the idea that he was going to suffer and his disciples were really worried about this idea, probably expecting Jesus either to be some sort of priestly Messiah or some sort of warrior Messiah but certainly not a Messiah that would end up on a cross.
And so those four portraits give us a challenge and a stimulus today to actually try to work out how we can actually tell that story of the one Jesus in different ways that are relevant for the needs of people today.
It’s difficult to know how much of what’s written in the Gospels is an insight into how Jesus saw himself and how much is comment of other people as to how they saw Jesus.
The Romans executed thousands of Christian martyrs but the resurrection of Jesus gave people renewed hope.
The Gospels narrate the story of how God’s relationship with human beings manifested itself in Jesus’ life and death.
Maybe Jesus was the leader they were waiting for? The crowd certainly thought so – after the miracle, the crowd try to crown Jesus king of the Jews there and then.
Jesus and the disciples were on one of their many trips on the Sea of Galilee, when the Gospels say they were hit by an unexpected and violent storm.
That scene was inverted and echoed on the Sea of Galilee; ahead of Jesus was a different kind of ark – the wooden boat, carrying the twelve disciples.
The disciples asked him, "Why then do the teachers of the say that Elijah must come first?" Jesus replied, "To be sure, Elijah comes and will restore all things.
This article explains what we know about him from history and the Gospels, presents an audio journey through Jesus’s life, and explores his legacy in religion, art and cinema.
Like the letters of St Paul, the Gospel writers also report appearances of Jesus to the disciples.
While the Gospels clearly depict Jesus as having a special relationship with God, do they actually affirm what Christianity later explicitly affirmed, that Jesus is God incarnate, God become flesh? The evidence points in different directions.
In healing the sick and casting out demons Jesus was sending a powerful signal – that they were now able to fulfill their obligations as Jews, and by implication that they were now entitled to enter the Kingdom of God.
It is a complex picture: did the early Christians believe that Jesus had undergone a spiritual or physical resurrection? The earliest sources are the letters of St Paul.
Later that night, the disciples are crossing the sea of Galilee and making little progress against the strong wind when they suddenly see Jesus walking on the water.
They discuss whether to go back to the villages to get food, but it’s getting late, so instead Jesus asks the disciples to order the crowd to sit in groups of fifties and hundreds, and to gather what food is available.
This becomes very clear when we compare the traditional, western, Christian understanding of Jesus Christ which emphasises then ‘I – Tao’ relationship and the Indian vedandic approach where an ‘I -I’ relationship.
This first episode looks at the essentials of what can really be said about Jesus with any degree of historical certainty and places him in the context of the wandering charismatics and faith healers who were about at the time.
The clear implication from this account is that the early Christians took Jesus to have been physically raised from the dead.
Right from the very outset of this gospel he is presenting a particular theological interpretation of Jesus as the Messiah, as the divine son of God and he is going to pursue that agenda throughout his gospel and reveal those truths about him.
One passage from the Book of the Psalms recalls an occasion where God had shown his power to save his people from distress in exactly the same way as Jesus had on the Sea of Galilee – by stilling a storm.
At first they think it’s a ghost, but Jesus reassures them, telling them – ‘Take heart, it is I! Do not be afraid!’ Then Jesus joins the disciples on the boat.
The belief that Jesus had been raised from the dead became the foundation of the early Christian Church.
In fact the miracle in Nain is one of three times when Jesus raises the dead.
The four gospels are four angles on one person and in the four gospels there are four angles on the one Jesus.
Jesus did not grow up in one of the great cities of the ancient world like Rome or even Jerusalem but lived in a Galilean village called Nazareth.
When Jesus arrives in a deserted and remote area to preach to a crowd of 5000, he is told that the people are hungry.
In this section Mark Goodacre, Senior Lecturer in New Testament at the University of Birmingham, gives a brief biography of Jesus.
Jesus had left Bethesda on the fertile lands of the Jordan Delta, crossed a sea – the Sea of Galilee – and headed east towards a deserted and remote area – the Golan Heights on the eastern shore of the Sea of Galilee.
The big question about Jesus is: did Jesus think of himself as Messiah, did he believe he was the distinctive person that had a really pivotal role to play in God’s plan? Scholars are divided about this.
It wasn’t a resuscitation – they believed Jesus had gone through death and out the other side, into a new physical body, which was now equally physical – only if anything more so rather than less so.
Whatever one thinks about the historicity of the events described in the Gospels, and there are many different views, one thing is not in doubt: Jesus had an overwhelming impact on those around him.
Jesus is believed by Christians to be the Christ – the Son of God.
We know more about Jesus than we know about many ancient historical figures, a remarkable fact given the modesty of his upbringing and the humility of his death.
Apart from being an inspirational leader and teacher, the Gospels describe many miraculous feats performed by Jesus.
The disciples must have wondered who on earth Jesus was: this man who appeared able to control the elements.
But the message of the evangelists was this: if they had faith in Jesus, he would not abandon them; he could calm the storm on the Sea of Galilee or in Rome.
Clearly though, the Gospel writers believed Jesus was more than a prophet.
Jesus had acted like Moses, the father of the Jewish faith.
But Jesus works a miracle and there is enough to feed the multitude, so much so there are twelve basketfuls of leftovers.
Our most important resource for the study of Jesus, though, is the literature of early Christianity and especially the Gospels.
With the crucifixion we move from the historical Jesus to the Christ of faith.
What does it mean that Jesus is the shepherd, what does it mean that Jesus is the light, what does it mean that Jesus is the bread of life? And you have to kind of puzzle over them.
The new illustrated companion to the Bible: Old Testament, New Testament, the life of Jesus, Early Christianity, Jesus in Art, J R Porter, pub.
This purpose is reflected throughout the Gospels, which are all about the twin themes of Jesus’ identity and his work.
But the message of the miracle is that they should ‘take heart’ and not be ‘afraid’: Jesus had not abandoned them, he was with them.

Ironically, the Catholic Church gave their consent to this man to allow this picture of “Jesus” (who was really Cesare Borgia) to be put up and portrayed as Jesus Christ in order to deceive the whole world!  Most people are also unaware that there was a competition during the Renaissance period between Leonardo da Vinci and Michelangelo.
Not only has a picture of Jesus that looks nothing like the Jesus we have always been accustomed to been circulating the internet for some time now, but the common “Jesus” image originated decades ago when Leonardo da Vinci had an intimate relationship with Cesare Borgia, the son of Rodrigo Borgia, who later became known as Pope Alexander VI.

Jesus of Nazareth, is the central figure of Christianity, whom the teachings of most Christian denominations hold to be the Son of God, and is regarded as a major Prophet in Islam.~ Christians hold Jesus to be the awaited Messiah of the Old Testament and refer to him as Jesus Christ or simply as Christ,~ a name that is also used secularly.
O Sacred Heart of Jesus, filled with infinite love, broken by my ingratitude, pierced by my sins, yet loving me still; accept the consecration that I make to You of all that I am and all that I have.

In 2001, the television series Son of God used one of three first-century Jewish skulls from a leading department of forensic science in Israel to depict Jesus in a new way.[52] A face was constructed using forensic anthropology by Richard Neave, a retired medical artist from the Unit of Art in Medicine at the University of Manchester.[53] The face that Neave constructed suggested that Jesus would have had a broad face and large nose, and differed significantly from the traditional depictions of Jesus in renaissance art.[54] Additional information about Jesus’ skin color and hair was provided by Mark Goodacre, a New Testament scholar and professor at Duke University.[54] Using third-century images from a synagogue—the earliest pictures of Jewish people[55]—Goodacre proposed that Jesus’ skin color would have been darker and swarthier than his traditional Western image.
Warner Sallman stated that The Head of Christ was the result of a "miraculous vision that he received late one night", proclaiming that "the answer came at 2 A.M., January 1924" as "a vision in response to my prayer to God in a despairing situation."[68] The Head of Christ is venerated in the Coptic Orthodox Church,[69] after twelve year-old Isaac Ayoub, who diagnosed with cancer, saw the eyes of Jesus in the painting shedding tears; Fr.
Another depiction drew from classical images of philosophers, often shown as a youthful "intellectual wunderkind" in Roman sarcophagii; the Traditio Legis image initially uses this type.[39] Gradually Jesus became shown as older, and during the 5th century the image with a beard and long hair, now with a cruciform halo, came to dominate, especially in the Eastern Empire.
During the 4th century a much greater number of scenes came to be depicted,[22] usually showing Christ as youthful, beardless and with short hair that does not reach his shoulders, although there is considerable variation.[23] Jesus is sometimes shown performing miracles by means of a wand,[24] as on the doors of Santa Sabina in Rome (430–32).
While some Christians thought Jesus should have the beautiful appearance of a young classical hero,[15] and the Gnostics tended to think he could change his appearance at will, for which they cited the Meeting at Emmaus as evidence,[16] others including the Church Fathers Justin (d.165) and Tertullian (d.220) believed, following Isaiah:53:2, that Christ’s appearance was unremarkable:[17] "he had no form nor comeliness, that we should look upon him, nor beauty that we should delight in him." But when the pagan Celsus ridiculed the Christian religion for having an ugly God in about 180, Origen (d.
He also suggested that he would have had short, curly hair and a short cropped beard.[56] This is also confirmed in the First Epistle to the Corinthians, where Paul the Apostle states that it is "disgraceful" for a man to have long hair.[57] As Paul knew many of the disciples and members of Jesus’ family, it is unlikely that he would have written such a thing had Jesus had long hair.[56] Although not literally the face of Jesus,[53] the result of the study determined that Jesus’ skin would have been more olive-colored than white,[54] and that he would have looked like a typical Galilean Semite.

The portrait used in Heaven is for Real is an image titled "The Prince of Peace." Akiane reveals that like Colton, she began seeing Jesus and heavenly images at a very young age, and believes that both of them are specifically called by Jesus to perform his work.
An unrevealed character in the film referred to as the "young Lithuanian girl" paints the images of Jesus, but viewers are never told who the girl is, and how, exactly, she relates to Colton.

The early followers of Jesus also denounced those who "peddled the word of God for profit." Paul, who wrote many parts of the New Testament, made tents as a living so that he could preach the message of Christ and not "become a burden" to anyone.
In the temple in Jerusalem, when Jesus saw them buying and selling items (and price-gouging the people who had to buy things for worship), he literally made a whip and went through the temple turning over their tables (so much for the meek and mild image of Jesus).
For example, there are millions of people today in Africa and Asia who claim to be followers of Jesus Christ.
The Bible tells us that people who believe in Jesus are from every tribe and people and nation and language (Revelation 7:9).
But any statements that Jesus made about his power, his deity, his authority to forgive sins or grant eternal life… those statements are rejected.
To get an accurate picture of the life of Jesus and why it’s not blind faith to believe in him, please see: Beyond Blind Faith.
The game plan, rather, is that Jesus’ followers can have inner peace, joy, contentment — no matter what their economic status is.

The young man posted that he took the pictures in late July at the statue of a kneeling Jesus in front of the “Love in the Name of Christ” Christian organization in his hometown of Everett.
EVERETT, Pennsylvania (KRON) — A Pennsylvania teenager is facing criminal charges after posting pictures to Facebook of him simulating a sex act with a statue of Jesus.

    Is it okay to have pictures of Jesus? The Ten Commandments begin with a warning against the worship of other gods.
These and other responses are appropriate, helpful ways in which artwork featuring Jesus can serve a positive role in the lives of believers.
While a picture of Jesus can serve as an encouragement or reminder of His greatness, it is unessential to knowing God’s will and living for Him and may inadvertently lead us to think less of God.
While artwork can help in a variety of ways, such images are limited in comparison with the power of God’s Word (Hebrews 4:12) as well as God’s Spirit at work in our lives to help us experience the Lord’s strength for our lives.

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The Real Face of Jesus? follows a team of graphic experts as they use 3D technology to bring a holy relic known as the Shroud of Turin to life.
The Real Face of Jesus? follows a team of graphic experts as they use 3D technology to bring a holy relic known as the Shroud of Turin to life.
Here, computer graphics artist Ray Downing consults with John Jackson of Colorado's Turin Shroud Center.
Here, computer graphics artist Ray Downing consults with John Jackson of Colorado's Turin Shroud Center.

Specifically for material in the Media Library, you may post material from this site to another website or on a computer network for personal, church-related, noncommercial use unless otherwise indicated.

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Colton’s father, Todd Burpo, who is a Christian pastor, told TheBlaze that when he saw the segment he quickly realized that the details in the painting matched what his son observed in heaven.
What does Jesus really look like? It’s a question we’ve explored before and one we recently asked Colton Burpo, the 14-year-old boy who claims he visited heaven and interacted with Christ during a near-death experience back in 2003.
But you can help! Call at or press CONTINUE to email your provider and urge them to add TheBlaze to your channel lineup.
But you can help! Press CONTINUE to email your provider and urge them to add TheBlaze to your channel lineup.
“Well he has brown hair, brown beard, a very bright smile — brightest that I’ve ever seen,” Burpo, the subject of the new film “Heaven Is For Real,” told TheBlaze.

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Or the day of His baptism? What would it have been like to sit at His feet while He taught the people – the sinners, the children, the apostles? What would the sky have looked like over Gethsemane? Photographer Mark Mabry re-creates authentic, meridian-of-time scenes using both full-color and black-and-white pictures of Jesus.
Photographer Mark Mabry re-creates authentic, meridian-of-time scenes using both full-color and black-and-white pictures of Jesus.

Wow! So many amazing and beautiful pictures of our Lord Jesus Christ, i wish to see more of Him nailed on the cross..its a constant reminder of who He is in our lives.
Thanks for the beautiful pictures / images of our Lord Jesus Christ.
I love these beautiful pictures of our Savior, Jesus Christ.
Here are 36 of my favorite pictures and images of Jesus Christ, the Savior of the World.

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