"In The Many Faces of Christ religious historian Philip Jenkins refutes our most basic assumptions about the Lost Gospels and the history of Christianity. He reveals that hundreds of alternative gospels were never lost, but survived and in many cases remained influential texts, both outside and within the official Church. We are taught that these alternative scriptures--such as the Gospels of Thomas, Mary, or Judas--represented intoxicating, daring and often bizarre ideas that were wholly suppressed by the Church in the fourth and fifth centuries. In bringing order to the tumult, the Church canonized only four gospels: Matthew, Mark, Luke and John. The rest, according to this standard account, were lost, destroyed, or hidden. But more than a thousand years after Emperor Constantine converted to Christianity and made his Roman Empire do the same, the Christian world retained a much broader range of scriptures than would be imaginable today"--

Thanks to current portrayals of Jesus of Nazareth, we are apt to think of him as having long hair and a short beard. But, the holy scriptures do not describe Christ’s physiognomy, and his representations are inconsistent in early Christian and medieval arts. How did this long-haired archetype come to be accepted in the late ninth century as the standard iconography of the Son of God? To answer this question, The Many Faces of Christ examines the complex historical and cultural dynamics underlying the making and final establishment of Christ’s image between late antiquity and the early Renaissance. Taking into account a broad spectrum of iconographic and textual sources, Michele Bacci describes the process of creating Christ’s image against the backdrop of ancient and biblical conceptions of beauty and physicality as indicators of moral, ascetic, or messianic qualities. He investigates the increasingly dominant role played by visual experience in Christian religious practice, which promoted belief in the existence of ancient documents depicting Christ’s appearance, and he shows how this resulted in the shaping of portrait-like images that were said to be true to life. With glances at analogous progressions in the Jewish, Muslim, Buddhist, Hindu, Jain, and Taoist traditions, this beautifully illustrated book will be of interest to specialists of Late Antique, Byzantine, and medieval studies, as well as anyone interested in the shifting, controversial conceptions of the historical figure of Jesus Christ.

"Updated version of an Orbis classic"--

In this volume the noted scholar Ben Witherington, III discusses in chronological order the New Testament evidence of what the historical Jesus did, what he said, and what those around him believed. Jesus was a complex figure and, like light shining through a prism, reflections on the man who fits no one formula have produced a variety of colors and depths of shade that cannot and should not be all blended into some monochromatic image.

The standard account of early Christianity tells us that the first centuries after Jesus' death witnessed an efflorescence of Christian sects, each with its own gospel. We are taught that these alternative scriptures, which represented intoxicating, daring, and often bizarre ideas, were suppressed in the fourth and fifth centuries, when the Church canonized the gospels we know today: Matthew, Mark, Luke, and John. The rest were lost, destroyed, or hidden. In The Many Faces of Christ, the renowned religious historian Philip Jenkins thoroughly refutes our most basic assumptions about the Lost Gospels. He reveals that dozens of alternative gospels not only survived the canonization process but in many cases remained influential texts within the official Church. Whole new gospels continued to be written and accepted. For a thousand years, these strange stories about the life and death of Jesus were freely admitted onto church premises, approved for liturgical reading, read by ordinary laypeople for instruction and pleasure, and cited as authoritative by scholars and theologians. The Lost Gospels spread far and wide, crossing geographic and religious borders. The ancient Gospel of Nicodemus penetrated into Southern and Central Asia, while both Muslims and Jews wrote and propagated gospels of their own. In Europe, meanwhile, it was not until the Reformation and Counter-Reformation that the Lost Gospels were effectively driven from churches. But still, many survived, and some continue to shape Christian practice and belief in our own day. Offering a revelatory new perspective on the formation of the biblical canon, the nature of the early Church, and the evolution of Christianity, The Many Faces of Christ restores these Lost Gospels to their central place in Christian history.

The church’s vision of Jesus as a perfect man and a perfect God is not acceptable by all the branches of Christianity in the world. In fact, what is acceptable to one branch is sometimes an anathema to another. Today, the Catholic and the Protestant churches consider the church of the original apostles heretical! In this book, (which is the fruit of about eight years of hard work and is assiduously researched among the writings of the ante and post-Nicene fathers of the church), the author has exegetically dissected the four Canonical and several apocryphal Gospels in search of a clear vision of Jesus. The Gospels have placed the truth of the divinity of Jesus on the basis of virginal birth, the miracles, the prophecies of the Old Testament. The author by producing fresh arguments have effectively refuted the veracity of these claims. His unprecedented conversational treatment of the incomprehensible doctrine of Trinity is interesting and revealing. He has found the incomplete birth of the doctrine in the writings of one of the early fathers of the church in the second century, and has followed its gradual development by the successive fathers of the next couple of centuries, to what it is today. In the meantime, in every step of the way, he convincingly demonstrates the untenability of the doctrine.

Since the Enlightenment of the eighteenth century, theologians and philosophers have brought about profound changes in the discourse about God. The orthodox image of God, developed in the previous seventeen centuries in Roman Catholicism, as well as within Protestantism, has come under great pressure, but it would be wrong to think that this image is no longer relevant and that only a few conservative Christians hold on to it.