word christanity there in bible?

Question

if u read whole bible the word christanity its is not there in bible &where jesus (peace be upon him) himself claim divinity, but he said "my father is greater than I" "my father is greater than all" " I cast out devil by the help of god" " I cant do anything but by the will of my god" any person sbmitts his will to almighty god he is a muslim. Jesus (PBUH) was a muslim.
There is not a single uneqivoked statement where he claimed devinity.
For more detail u can see the dialog between Dr william cambel from USA and Dr Zakir Naik from INDIA held at chicago on 1st of april 2000 on the topic "QURAN and BIBLE in the light of science.
www.irf.net (see video gallary)
We muslim belived He was a one of massenger of ALLAH and we belive he was born miraclously without intervention of man, on which most of the modern christians not belive. But the revalation given to Jesus (Isa ali salam) was Enjeel, but today the bible we have is not what revealed to Jesus (PBUH), with time passage it currupt

Answer 1

Actually the word Christ is in the Bible numerous times, Chrisitanity is the religion derived from Jesus Christ , based on the Bible as sacred scripture, and professed by Eastern, Roman Catholic, and Protestant bodies.

The word Christian is also in the Bible.

Acts 11:26
and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch.

Acts 26:28
Then Agrippa said to Paul, "Do you think that in such a short time you can persuade me to be a Christian?"

1 Peter 4:16
However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.

Answer 2

Acts 11:26
And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch.

Sorry Your wrong

Answer 3

In the NT times, "Christianity" wasn't called "Christianity". However, its followers were called "Christians" in the NT (look in Acts), and that gives us evidence that Christianity was an organized religion by then, and could have been easily identified as an independent faith. As for Jesus statements concerning His power and His Father's, it is about the distinction between Father and Son in the ANE, as well as the discernment between functional and ontological equality. In the ANE, a son was basically thought of as an extension of his father. He had all of the rights of his father, and was considered equal to his father socially. However, the Torah required sons to be obedient to their fathers. So, although they were ontologically equal (considered almost the same or the same), but subitted himself to his father's rule, becoming functionally submissive. Jesus calls himself "one with the father" (John 10:30), claims that anyone who has seen him has seen the father (John 14:9), etc. As for the corruption of the NT, Mark has been dated as early as 35AD, a little over five years after the death of Jesus, and the other Gospels are dated within the first century, with all Synoptics being dated before 70 AD. This allows for virtually no textual corruption, and there is no evidence for major divergence in the timeframe we are tlkaing about. Divergence is the measure of the differences (variants) in the text between one manuscript to another. If we take the earliest manusripts we have, we can quite easily piece together an accurate representation of what was in the original. Textual variants in the NT are mostly limited to the switching of names (like "Jesus Christ" becoming "Christ Jesus"), code switching, (mostly place names switching from the Aramaic term to the Greek term), and spelling changes or differences (such as the copyist mistakes or spelling errors in later manuscripts). And any other changes in the text are due to the Catholic Church changing to reflect church teachings. But this takes place long after Christianity was formed. And to finish off, here are some claims to divinity made by Jesus himself:

John 8:58:
"I tell you the truth," Jesus answered, "before Abraham was born, I am!" *NOTE: "I AM" is a reference to the Name of God "I AM" in Exodus 3.*

Matthew 9:6, Mark 2:7-10, Luke 5:21-24 all discuss Jesus' power to forgive people's offences against God. Because only God has this power, Jesus is essentially claiming equality with God.

Matthew 11:27. "All things have been handed over to Me by my Father: and no one knows the Son, except the Father; nor does anyone know the Father, except the Son, and anyone to whom the Son wills to reveal Him." See above for the idea of the son/father relationship in the ANE.

Matthew 23:34. "Wherefore, behold, I send unto you prophets, and wise men, and scribes..." In Judaism, God is te only one responsible for sending prophets. In saying that He will send prophets, Jesus is equating Himself with God and assuming a role reserved for God alone.

Matthew 28:18; similar quotes in Luke 24:25, 46. In this post-resurrection address, Jesus says that all power in heaven and on earth is his. In saying this, he is claiming to be the Almighty.

There are other ones, but my answer is becoming rather long-winded, so I'll end it now.

Answer 4

Jesus was a Jew
what does it matter anyway he was a messenger stop believing ever thing you are told or read in a book listen to your heart and you will find true answers

Answer 5

Jesus could not have been Muslim if He was born to Mary, who herself was born in Bethlehem, resided in Nazareth, and was from King David's bloodline.

Answer 6

jesus is alive today not your mohamed

Answer 7

The Divinity of Christ


Christ’s divinity is shown over and over again in the New Testament. For example, in John 5:18 we are told that Jesus’ opponents sought to kill him because he "called God his Father, making himself equal with God."

In John 8:58, when quizzed about how he has special knowledge of Abraham, Jesus replies, "Truly, truly, I say to you, before Abraham was, I Am"—invoking and applying to himself the personal name of God—"I Am" (Ex. 3:14). His audience understood exactly what he was claiming about himself. "So they took up stones to throw at him; but Jesus hid himself, and went out of the temple" (John 8:59).

In John 20:28, Thomas falls at Jesus’ feet, exclaiming, "My Lord and my God!" (Greek: Ho Kurios mou kai ho Theos mou—literally, "The Lord of me and the God of me!")

In Philippians 2:6, Paul tells us that Christ Jesus "[w]ho, being in very nature God, did not consider equality with God something to be grasped" (New International Version). So Jesus chose to be born in humble, human form though he could have simply remained in equal glory with the Father for he was "in very nature God."

Also significant are passages that apply the title "the First and the Last" to Jesus. This is one of the Old Testament titles of Yahweh: "Thus says Yahweh, the King of Israel and his Redeemer, Yahweh of armies: ‘I am the First and I am the Last; besides me there is no god’" (Is. 44:6; cf. 41:4, 48:12).

This title is directly applied to Jesus three times in the book of Revelation: "When I saw him [Christ], I fell at his feet as though dead. But he laid his right hand upon me, saying, ‘Fear not, I am the First and the Last’" (Rev. 1:17). "And to the angel of the church in Smyrna write: ‘The words of the First and the Last, who died and came to life’" (Rev. 2:8). "Behold, I am coming soon, bringing my recompense, to repay every one for what he has done. I am the Alpha and the Omega, the First and the Last, the beginning and the end" (Rev. 22:12–13).

This last quote is especially significant since it applies to Jesus the parallel title "the Alpha and the Omega," which Revelation earlier applied to the Lord God: "‘I am the Alpha and the Omega,’ says the Lord God, who is and who was and who is to come, the Almighty" (Rev. 1:8).

As the following quotes show, the early Church Fathers also recognized that Jesus Christ is God and were adamant in maintaining this precious truth.



Ignatius of Antioch


"Ignatius, also called Theophorus, to the Church at Ephesus in Asia . . . predestined from eternity for a glory that is lasting and unchanging, united and chosen through true suffering by the will of the Father in Jesus Christ our God" (Letter to the Ephesians 1 [A.D. 110]).

"For our God, Jesus Christ, was conceived by Mary in accord with God’s plan: of the seed of David, it is true, but also of the Holy Spirit" (ibid., 18:2).

"[T]o the Church beloved and enlightened after the love of Jesus Christ, our God, by the will of him that has willed everything which is" (Letter to the Romans 1 [A.D. 110]).



Aristides


"[Christians] are they who, above every people of the earth, have found the truth, for they acknowledge God, the Creator and maker of all things, in the only-begotten Son and in the Holy Spirit" (Apology 16 [A.D. 140]).



Tatian the Syrian


"We are not playing the fool, you Greeks, nor do we talk nonsense, when we report that God was born in the form of a man" (Address to the Greeks 21 [A.D. 170]).



Melito of Sardis


"It is no way necessary in dealing with persons of intelligence to adduce the actions of Christ after his baptism as proof that his soul and his body, his human nature, were like ours, real and not phantasmal. The activities of Christ after his baptism, and especially his miracles, gave indication and assurance to the world of the deity hidden in his flesh. Being God and likewise perfect man, he gave positive indications of his two natures: of his deity, by the miracles during the three years following after his baptism, of his humanity, in the thirty years which came before his baptism, during which, by reason of his condition according to the flesh, he concealed the signs of his deity, although he was the true God existing before the ages" (Fragment in Anastasius of Sinai’s The Guide 13 [A.D. 177]).



Irenaeus


"For the Church, although dispersed throughout the whole world even to the ends of the earth, has received from the apostles and from their disciples the faith in one God, Father Almighty, the creator of heaven and earth and sea and all that is in them; and in one Jesus Christ, the Son of God, who became flesh for our salvation; and in the Holy Spirit, who announced through the prophets the dispensations and the comings, and the birth from a Virgin, and the passion, and the resurrection from the dead, and the bodily ascension into heaven of the beloved Christ Jesus our Lord, and his coming from heaven in the glory of the Father to reestablish all things; and the raising up again of all flesh of all humanity, in order that to Jesus Christ our Lord and God and Savior and King, in accord with the approval of the invisible Father, every knee shall bend of those in heaven and on earth and under the earth . . . " (Against Heresies 1:10:1 [A.D. 189]).

"Nevertheless, what cannot be said of anyone else who ever lived, that he is himself in his own right God and Lord . . . may be seen by all who have attained to even a small portion of the truth" (ibid., 3:19:1).



Clement of Alexandria


"The Word, then, the Christ, is the cause both of our ancient beginning—for he was in God—and of our well-being. And now this same Word has appeared as man. He alone is both God and man, and the source of all our good things" (Exhortation to the Greeks 1:7:1 [A.D. 190]).

"Despised as to appearance but in reality adored, [Jesus is] the expiator, the Savior, the soother, the divine Word, he that is quite evidently true God, he that is put on a level with the Lord of the universe because he was his Son" (ibid., 10:110:1).



Tertullian


"The origins of both his substances display him as man and as God: from the one, born, and from the other, not born" (The Flesh of Christ 5:6–7 [A.D. 210]).

"That there are two gods and two Lords, however, is a statement which we will never allow to issue from our mouth; not as if the Father and the Son were not God, nor the Spirit God, and each of them God; but formerly two were spoken of as gods and two as Lords, so that when Christ would come, he might both be acknowledged as God and be called Lord, because he is the Son of him who is both God and Lord" (Against Praxeas 13:6 [A.D. 216]).



Origen


"Although he was God, he took flesh; and having been made man, he remained what he was: God" (The Fundamental Doctrines 1:0:4 [A.D. 225]).



Hippolytus


"Only [God’s] Word is from himself and is therefore also God, becoming the substance of God" (Refutation of All Heresies 10:33 [A.D. 228]).



Hippolytus of Rome


"For Christ is the God over all, who has arranged to wash away sin from mankind, rendering the old man new" (ibid., 10:34).



Novatian


"If Christ was only man, why did he lay down for us such a rule of believing as that in which he said, ‘And this is life eternal, that they should know you, the only and true God, and Jesus Christ, whom thou hast sent?’ [John 17:3]. Had he not wished that he also should be understood to be God, why did he add, ‘And Jesus Christ, whom thou hast sent,’ except because he wished to be received as God also? Because if he had not wished to be understood to be God, he would have added, ‘And the man Jesus Christ, whom thou hast sent;’ but, in fact, he neither added this, nor did Christ deliver himself to us as man only, but associated himself with God, as he wished to be understood by this conjunction to be God also, as he is. We must therefore believe, according to the rule prescribed, on the Lord, the one true God, and consequently on him whom he has sent, Jesus Christ, who by no means, as we have said, would have linked himself to the Father had he not wished to be understood to be God also. For he would have separated himself from him had he not wished to be understood to be God" (Treatise on the Trinity 16 [A.D. 235]).



Cyprian of Carthage


"One who denies that Christ is God cannot become his temple [of the Holy Spirit] . . . " (Letters 73:12 [A.D. 253]).



Gregory the Wonderworker


"There is one God, the Father of the living Word, who is his subsistent wisdom and power and eternal image: perfect begetter of the perfect begotten, Father of the only-begotten Son. There is one Lord, only of the only, God of God, image and likeness of deity, efficient Word, wisdom comprehensive of the constitution of all things, and power formative of the whole creation, true Son of true Father, invisible of invisible, and incorruptible of incorruptible, and immortal of immortal and eternal of eternal. . . . And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abides ever" (Declaration of Faith [A.D. 265]).



Arnobius


"‘Well, then,’ some raging, angry, and excited man will say, ‘is that Christ your God?’ ‘God indeed,’ we shall answer, ‘and God of the hidden powers’" (Against the Pagans 1:42 [A.D. 305]).



Lactantius


"He was made both Son of God in the spirit and Son of man in the flesh, that is, both God and man" (Divine Institutes 4:13:5 [A.D. 307]).

"We, on the other hand, are [truly] religious, who make our supplications to the one true God. Someone may perhaps ask how, when we say that we worship one God only, we nevertheless assert that there are two, God the Father and God the Son—which assertion has driven many into the greatest error . . . [thinking] that we confess that there is another God, and that he is mortal. . . . [But w]hen we speak of God the Father and God the Son, we do not speak of them as different, nor do we separate each, because the Father cannot exist without the Son, nor can the Son be separated from the Father" (ibid., 4:28–29).



Council of Nicaea I


"We believe in one Lord, Jesus Christ, the only-begotten Son of God, God from God, light from light, true God from true God, begotten, not made, one in being with the Father. Through him all things were made" (Creed of Nicaea [A.D. 325]).

"But those who say, ‘There was a time when he [the Son] did not exist,’ and ‘Before he was born, he did not exist,’ and ‘Because he was made from non-existing matter, he is either of another substance or essence,’ and those who call ‘God the Son of God changeable and mutable,’ these the Catholic Church anathematizes" (Appendix to the Creed of Nicaea [A.D. 325]).



Patrick of Ireland



"Jesus Christ is the Lord and God in whom we believe, and whose coming we expect will soon take place, the judge of the living and the dead, who will render to everyone according to his works" (Confession of St. Patrick 4 [A.D. 452]).

NIHIL OBSTAT: I have concluded that the materials