Coordinates

1°29′35″N124°50′29″N

{{infobox settlement | official name

City of Cambridge | other_name | nickname | settlement_type Non-metropolitan district, City | motto | image_skyline KingsCollegeChapelWest.jpg | imagesize 280px | image_caption King's College Chapel, seen from The Backs | image_blank_emblem Arms-cambridge.jpg | blank_emblem_type Coat of Arms of the City Council | blank_emblem_size 150px | blank_emblem_link Cambridge City Council, England | image_map Cambridge UK locator map.svg | mapsize 200px | map_caption Cambridge shown within Cambridgeshire | coordinates_region GB | subdivision_type Sovereign state | subdivision_name United Kingdom | subdivision_type1 Constituent country | subdivision_name1 England | subdivision_type2 Region | subdivision_name2 East of England | subdivision_type3 Ceremonial county | subdivision_name3 Cambridgeshire | subdivision_type4 Admin HQ | subdivision_name4 Cambridge City Centre | government_footnotes | government_type Non-metropolitan district, City | leader_title Governing body | leader_name Cambridge City Council | leader_title1 Mayor | leader_name1 Ian Nimmo-Smith | leader_title2 MPs: | leader_name2 Julian Huppert (LD)Andrew Lansley (C) | established_title Founded | established_date 1st century | established_title2 City status | established_date2 1951 | area_total_km2 115.65 | area_land_km2 | population_as_of | population_total (Ranked ) | population_urban 130000 (est.)(Cambridge Urban Area) | population_blank1_title County | population_blank1 752900 | population_blank2_title Ethnicity | population_blank2 73.8% White British1.3% White Irish9.8% White Other2.2% Mixed Race5.5% British Asian5.1% Chinese and other2.3% Black British | timezone Greenwich Mean Time | utc_offset +0 | timezone_DST BST | utc_offset_DST +1 | latd 52 |latm 12 |lats 29 |latNS N | longd 0 |longm 7 |longs 21 |longEW E | elevation_m 6 | postal_code_type Postcode | postal_code CB1 – CB5 | area_code 01223 | blank1_name ONS code | blank1_info 12UB | blank2_name OS grid reference | blank2_info | website www.cambridge.gov.uk }}

The city of Cambridge ( ) is a university town and the administrative centre of the county of Cambridgeshire, England. It lies in East Anglia about north-by-east of London. Cambridge is at the heart of the high-technology centre known as Silicon Fen – a play on Silicon Valley and the fens surrounding the city.

Cambridge is well known as the home of the University of Cambridge. The university includes the renowned Cavendish Laboratory, King's College Chapel, and the Cambridge University Library. The Cambridge skyline is dominated by the last two buildings, along with the chimney of Addenbrooke's Hospital in the far south of the city and St John's College Chapel tower in the north.

According to the United Kingdom Census 2001, the city's population was 108,863 (including 22,153 students), and the population of the urban area (which includes parts of the neighbouring South Cambridgeshire district) is estimated to be 130,000.

History

Prehistory

Settlements have existed around the Cambridge area since before the Roman Empire. The earliest clear evidence of occupation is the remains of a 3,500-year-old farmstead discovered at the site of Fitzwilliam College. There is further archaeological evidence through the Iron Age, a Belgic tribe having settled on Castle Hill in the 1st century BC.

Roman times

The first major development of the area began with the Roman invasion of Britain in about AD 40. Castle Hill made Cambridge a useful place for a military outpost from which to defend the River Cam. It was also the crossing point for the Via Devana which linked Colchester in Essex with the garrisons at Lincoln and the north. This Roman settlement has been identified as ''Duroliponte''.

The settlement remained a regional centre during the 350 years after the Roman occupation, until about AD 400. Roman roads and walled enclosures can still be seen in the area.

Duroliponte means bridge over the ''duro'' or ''duroli'', which appears to derive from the celtic word for water.

Saxon and Viking age

After the Romans had left Saxons took over the land on and around Castle Hill and renamed it ''Grantabrycge'' – 'Bridge over Granta'. Their grave goods have been found in the area. During Anglo-Saxon times Cambridge benefited from good trade links across the hard-to-travel fenlands. By the 7th century the town was less significant, described by Bede as a "little ruined city" containing the burial site of Etheldreda. Cambridge is mentioned in the Anglo-Saxon Chronicle as "Grantebrycge", a period when settlements existed on both sides of the river and Cambridge was on the border of East Anglian and Middle Anglian kingdoms.

The arrival of the Vikings in Cambridge was recorded in the Anglo-Saxon Chronicle in 875. Viking rule, the Danelaw, had been imposed by 878 The Vikings' vigorous trading habits caused Cambridge to grow rapidly. During this period the centre of the town shifted from Castle Hill on the left bank of the river to the area now known as the Quayside on the right bank. After the Viking period the Saxons enjoyed a brief return to power, building St Bene't's Church in 1025, which still stands in Bene't Street.

Norman times

In 1068, two years after his conquest of England, William of Normandy built a castle on Castle Hill. Like the rest of the newly conquered kingdom, Cambridge fell under the control of the King and his deputies. The distinctive Round Church dates from this period. By Norman times the name of the town had mutated to Grentabrige or Cantebrigge (Grantbridge), while the river that flowed through it was called the Granta.

Over time the name of the town changed to Cambridge, while the river Cam was still known as the Granta – the Upper River between the Millpond in Cambridge and Grantchester is still known as the Granta to this day. It was only later that the river became known as the Cam, by analogy with the name Cambridge. The University, formed 1209, uses a Latin adjective ''cantabrigiensis'' (often contracted to "Cantab") to mean "of Cambridge", though this is a back-formation from the English name.

Beginnings of the university

In 1209, students escaping from hostile townspeople in Oxford fled to Cambridge and formed a university there. The oldest college that still exists, Peterhouse, was founded in 1284. One of the most well-known buildings in Cambridge, King's College Chapel, was begun in 1446 by King Henry VI. The project was completed in 1515 during the reign of King Henry VIII.

Cambridge University Press originated with a printing licence issued in 1534. Hobson's Conduit, the first project to bring clean drinking water to the town centre, was built in 1610 (by the Hobson of Hobson's choice). Parts of it survive today. Addenbrooke's Hospital was founded in 1766. The railway and Cambridge station were built in 1845.

Twentieth century

From the 1930s to the 1980s the size of the city was greatly increased by several large council estates planned to hold London overspill. The biggest impact has been on the area north of the river, which are now the estates of Arbury, East Chesterton and King's Hedges, and there are many smaller estates to the south of the city.

During World War II Cambridge served as an evacuation centre for over 7,000 people from London, as well as for parts of the University of London. The town became a military centre, with an R.A.F. training centre and the regional headquarters for Norfolk, Suffolk, Essex, Cambridgeshire, Huntingdonshire, Hertfordshire, and Bedfordshire established during the conflict.

In 1962 Cambridge's first shopping arcade, Bradwell's Court, opened on Drummer Street, though this was demolished in 2006. Other shopping arcades followed at Lion Yard, which housed a relocated Central Library for the city, and the Grafton Centre which replaced Victorian housing stock which had fallen into disrepair in the Kite area of the city. Both of these projects met strong opposition at the time.

The city gained its second University in 1992 when Anglia Polytechnic became Anglia Polytechnic University. Renamed Anglia Ruskin University in 2005, the institution has its origins in the Cambridge School of Art opened in 1858 by John Ruskin. The Open University also has a presence in the city, with an office operating on Hills Road.

Despite having a university, Cambridge was not granted its city charter until 1951. Cambridge does not have a cathedral, traditionally a prerequisite for city status, instead falling within the Church of England Diocese of Ely. Many of the buildings in the centre are colleges affiliated to the University of Cambridge, including King's College and Magdalene College. Colleges such as Trinity College and St John's College own significant land both in Cambridge and outside: Trinity is the landlord for the Cambridge Science Park, and also the port of Felixstowe; St John's is the landlord of St John's Innovation Centre near to the Science Park, and many other buildings in the city centre.

Cambridge City Council plans to renew the area around the Corn Exchange concert hall, and plans for a permanent ice-skating rink are being considered after the success of a temporary one that has been on Parker's Piece every year for the past few years. New housing and developments have continued through the 21st century, with estates such as the CB1 and Accordia schemes near the station, and developments such as Clayfarm and Trumpington Meadows planned for the south of the city.

Governance

Local government

Cambridge is a non-metropolitan district served by Cambridge City Council. The City of Cambridge is one of five districts within the county of Cambridgeshire, and is bordered on all sides by the mainly rural South Cambridgeshire district. Indeed, it is the only district in England to be entirely surrounded by another. The city council's headquarters are in the Guildhall, a large building in the market square. City councillors elect a mayor annually. Cambridge was granted a Royal Charter by King John in 1207, which permitted the appointment of a Mayor, although the first recorded Mayor, Harvey FitzEustace, served in 1213. Cambridge is also served by Cambridgeshire County Council.

For electoral purposes the city is divided into 14 wards: Abbey, Arbury, Castle, Cherry Hinton, Coleridge, East Chesterton, King's Hedges, Market, Newnham, Petersfield, Queen Edith's, Romsey, Trumpington, and West Chesterton.

The political composition of the city council is currently:

25 Liberal Democrat councillors

14 Labour councillors

2 Green councillors

1 Independent councillor

The Liberal Democrats have controlled the city council since 2000.

Westminster

The parliamentary constituency of Cambridge covers most of the city. Julian Huppert (Liberal Democrat) was elected Member of Parliament (MP) at the 2010 general election, succeeding David Howarth. One area of the city, Queen Edith's ward, lies in the South Cambridgeshire constituency, whose MP is Andrew Lansley (Conservative), elected in 1997. The city had previously elected a Labour MP from 1992 to 2005 and prior to this, usually elected a Conservative after the Second World War. However, the Conservatives have seen their share of the vote fall over the past 20 years.

The University of Cambridge used to have a seat in the House of Commons, Sir Isaac Newton being one of the most notable holders. The Cambridge University constituency was abolished under 1948 legislation, and ceased at the dissolution of Parliament for the 1950 general election, along with the other university constituencies.

Geography

Cambridge is about north-by-east of London. The city is located in an area of level and relatively low-lying terrain just south of the Fens, which varies between and above sea level. The River Cam flows through the city north from the village of Grantchester. The name 'Cambridge' is derived from the river.

Like most cities, modern-day Cambridge has many suburbs and areas of high-density housing. The city centre of Cambridge is mostly commercial, historic buildings, and large green areas such as Jesus Green, Parker's Piece and Midsummer Common. Many of the roads in the centre are pedestrianised.

Climate

Cambridge currently has two official weather observing stations, the National Institute of Agricultural Botany (NIAB), about 2 miles north of the city centre, and the Botanical Gardens, about 1 mile south of the city centre. The city, like most of the UK, has a maritime climate highly influenced by the gulf stream. This is moderated to some extent by its low lying, inland, and easterly position within the British Isles, meaning summer temperatures in particular tend to be somewhat higher than areas further west, and often rival or even exceed those recorded in the London area. July 2006 for example recorded the highest official mean monthly maximum (i.e. averaged over the entire month) of any month at any location in the UK since records began; ,at both the NIAB and Botanical Gardens observing stations – Cambridge also often records the annual highest national temperature in any given year – in July 2008 at NIAB and in August 2007 at the Botanical Gardens are two recent examples. The absolute maximum stands at set on the 10 August 2003, although a temperature of was recorded on the same day at the Guildhall rooftop weather station in the city centre and is acknowledged by the Met Office. Before this, the absolute maximum was set at the Botanical Gardens in August 1990. The last time the temperature exceeded was July 2006 when the maximum reached at the Botanical Gardens and at NIAB. Typically the temperature will reach or higher on 20.5 days of the year over the 1971–2000 period, with the annual highest temperature averaging over the same period.

The absolute minimum temperature recorded at the Botanical Gardens site was , recorded in February 1947 Although a minimum of was recorded at the now defunct observatory site in December 1879. The last time the temperature fell below −15.0c was in January 1982 when was recorded. Most recently the temperature fell to on the 20 December 2010. The average frequency of air frosts ranges from 41.9 days at the NIAB site, to 47.2 days at the Botanical Gardens per year over the 1971–2000 period. Typically the coldest night of the year at the Botanical gardens will fall to . Such minimum temperatures and frost averages are typical for inland areas across much of southern and central England.

Rainfall is generally low, averaging around per year, with some years occasionally falling into the semi-arid (under of rain per year) category. Last time this occurred was in 2005 with 495.1mm of rain. Snowfall accumulations, though occurring most years, are similarly small, helped by some extent due to Cambridge's low elevation and low precipitation tendency during transitional snow events.

Sunshine averages around 1500 hours a year or around 35% of possible, a level typical of most locations throughout inland central England.

Demography

The demography in Cambridge changes considerably in and out of University term times, so can be hard to measure.

In the 2001 Census held during University term, 89.44% of Cambridge residents identified themselves as white, compared with a national average of 92.12%. Within the University, 84% of undergraduates and 80% of post-graduates identify as white (including overseas students).

Cambridge has a much higher than average proportion of people in the highest paid professional, managerial or administrative jobs (32.6% vs. 23.5%) and a much lower than average proportion of manual workers (27.6% vs. 40.2%). In addition, a much higher than average proportion of people have a high level qualification (e.g. degree, Higher National Diploma, Masters and PhDs), (41.2% vs. 19.7%).

Historical population of Cambridge

Year !! colspan="2"	Population
1801
1811
1821
1831
1841
1851
1861

Year !! colspan="2"	Population
1871
1881
1891
1901
1911
1921
1931

Year !! colspan="2"	Population
1941	''Data unavailable''
1951
1961
1971
1981
1991
2001

Census: Regional District 1801–1901 Civil Parish 1911–1961 District 1971–2001

Economy

Cambridge and its surrounds are sometimes referred to as Silicon Fen, an allusion to Silicon Valley, because of the density of high-tech businesses and technology incubators that have developed on science parks around the city. Many of these parks and buildings are owned or leased by university colleges, and the companies often have been spun out of the university. Such companies include Abcam, CSR, ARM Limited, CamSemi, Jagex and Sinclair. Microsoft chose to locate its Microsoft Research UK offices in a University of Cambridge technology park, separate from the main Microsoft UK campus in Reading.

Cambridge was also the home of Pye Ltd., who made radios and televisions and also defence equipment. In later years Pye evolved into several other companies including TETRA radio equipment manufacturer Pye Telecommunications. Another major business is Marshall Aerospace located on the eastern edge of the city. The Cambridge Network keeps businesses in touch with each other. The FTSE100 software company Autonomy Corporation is located at the Business Park on Cowley Road.

Transport

Cambridge is a city with many transport connections as well as being one of the UK's eleven "Cycling Cities", a status given in 2008. There are regular trains to King's Cross and Liverpool Street stations in London as well as to Peterborough, Leicester, King's Lynn, Norwich, Ipswich and Stansted Airport. Two major roads pass by the outskirts of the city, the M11 motorway and the A14. Cambridge also has its own airport, Marshall's Airport. The Cambridgeshire Guided Busway connects Cambridge with St Ives and Huntingdon. Cambridgeshire County Council has also submitted a bid for £500 million from the Transport Innovation Fund.

Education

Cambridge's two universities, the collegiate University of Cambridge and the local campus of Anglia Ruskin University, serve around 30,000 students, by some estimates. Cambridge University estimated its 2007/08 student population at 17,662, and Anglia Ruskin reports 24,000 students across its two campuses (one of which is outside Cambridge, in Chelmsford) for the same period. State provision in the further education sector includes Hills Road Sixth Form College, Long Road Sixth Form College, and Cambridge Regional College.

Both state and independent schools serve Cambridge pupils from nursery to secondary school age. State schools are administered by Cambridgeshire County Council, which maintains 251 schools in total, 35 of them in Cambridge city. Netherhall School, Chesterton Community College, the Parkside Federation (comprising Parkside Community College and Coleridge Community College), Manor Community College and the Christian inter-denominational St. Bede's School provide comprehensive secondary education. Many other pupils from the Cambridge area attend village colleges, an educational institution unique to Cambridgeshire, which serve as secondary schools during the day and adult education centres outside of school hours. Private schools in the city include The Perse School, The Perse School for Girls, St. Mary's School and The Leys School.

Culture

Sport

Football

Cambridge played a unique role in the invention of modern football: the game's first set of rules were drawn up by members of the University in 1848. The Cambridge Rules were first played on Parker's Piece and had a "defining influence on the 1863 Football Association rules."

The city is home to Cambridge United F.C., who played in the Football League at the Abbey Stadium from 1970 to 2005, when they were relegated to Conference National, the division in which they currently compete. When relegation became inevitable the club was placed in administration with substantial debts, but it emerged from administration in time for the 2005–06 season. The club's biggest success came in the early 1990s, with two successive promotions, two successive FA Cup quarter-final appearances, a run to the Football League Cup quarter-finals, and reaching the brink of promotion to the new Premier League.

The city's other football club Cambridge City F.C. play in the Southern Football League Premier Division at the City Ground in Chesterton. Histon, just north of Cambridge, is home to Conference North side Histon F.C..

Rugby

The city is represented in both codes of Rugby football. Rugby Union club Cambridge R.U.F.C. play in National Division One at their home ground, West Renault Park on Grantchester Road in the southwest corner of the city. Cambridge Eagles Rugby League team play in the National Conference League East Section during the summer months.

Watersports

The River Cam running through the city centre is used for boating. The University has its own rowing club, Cambridge University Boat Club, and most of the individual colleges have boathouses on the river. The main focus of university rowing life are the two sets of bumps races held at the end of the Lent and Easter terms. Cambridgeshire Rowing Association was formed in 1868 and organises competitive rowing on the river outside of the University. Shallower parts of the Cam are used for recreational punting, a type of boating in which the craft is propelled by pushing against the river bed with a quant pole.

Other sports

As well as being the home of the Cambridge Rules in football, Parker's Piece was used for first-class cricket matches from 1817 to 1864. The University of Cambridge's Cricket ground, Fenner's, is located in the city and is one of the home grounds for minor counties team Cambridgeshire CCC. Cambridge is also home to two Real Tennis courts out of just 42 in the world at Cambridge University Real Tennis Club. British American Football League club Cambridgeshire Cats play at Coldham's Common. After a 10 year hiatus, the resurrected Cambridge Royals Baseball Club will also be once again competing in the British Baseball Federation in 2011. Cambridge has two cycling clubs Team Cambridge and Cambridge Cycling Club. Cambridge & Coleridge Athletic Club is the city's track and field club, based at the University of Cambridge's Wilberforce Road track.

Motorcycle speedway racing took place at the Greyhound Stadium in Newmarket Road in 1939 and the contemporary local press carried meeting reports and photographs of racing. It is not known if this venue operated in other years. The team raced as Newmarket as the meetings were organised by the Newmarket Motorcycle Club.

Varsity sports

Cambridge is also known for its university sporting events against Oxford, especially the rugby union Varsity Match and the Boat Race. These are followed by people across the globe, many of whom have no connection to the institutions themselves.

Theatre

Cambridge's main traditional theatre is the Arts Theatre, a venue with 666 seats in the town centre. The theatre often has touring shows, as well as those by local companies. The largest venue in the city to regular hold theatrical performances is the Cambridge Corn Exchange – capacity 1800 standing or 1200 seated. Housed within the city's 19th century former corn exchange building the venue was used for a variety of additional functions throughout the 20th century including tea parties, motor shows, sports matches and a music venue with temporary stage. The City Council renovated the building in the 1980s, turning it into a full-time arts venue, hosting theatre, dance and music performances.

The newest theatre venue in Cambridge is the 220-seat J2, also known as The Shed, part of the Junction complex in Cambridge Leisure Park. The venue was opened in 2004 and hosts live music, comedy and night clubs as well as traditional and contemporary theatre and dance.

The ADC Theatre is managed by the University of Cambridge, and typically has 3 shows a week during term time. The Mumford Theatre is part of Anglia Ruskin University, and hosts shows by both student and non student groups. There are also a number of venues within the colleges.

Literature and film

The city has been the setting for all or part of several novels, including Douglas Adams' ''Dirk Gently's Holistic Detective Agency'', Rose Macaulay's ''They Were Defeated'', Kate Atkinson's ''Case Histories'', Rebecca Stott's ''Ghostwalk'' and Robert Harris's ''Enigma'', whilst Susanna Gregory wrote a series of novels set in 14th century Cambridge and Sylvia Plath wrote a number of short stories with a Cambridge setting published in the collection ''Johnny Panic and the Bible of Dreams''. Gwen Raverat, the granddaughter of Charles Darwin, talked about her late Victorian Cambridge childhood in her memoir ''Period Piece'' and ''The Night Climbers of Cambridge'' is a book written by Noel Symington under the pseudonym "Whipplesnaith" about nocturnal climbing on the Colleges and town buildings of Cambridge in the 1930s.

Fictionalised versions of Cambridge appear in Philippa Pearce's ''Tom's Midnight Garden'' and ''Minnow on the Say'', the city renamed as Castleford, and as the home of Tom Sharpe's fictional "Porterhouse College".

The BBC television programme ''Silent Witness'' was filmed for large parts in Cambridge.

Music

Popular music

Pink Floyd are the most notable band from Cambridge. The band's former songwriter, guitarist and vocalist Syd Barrett was born and lived in the city, and he and another founding member, Roger Waters, went to school together at Cambridgeshire High School for Boys. David Gilmour, the guitarist who replaced Barrett, was also a Cambridge resident and attended the nearby Perse School. Other bands who were formed in Cambridge include Henry Cow, Katrina and the Waves, The Soft Boys, Ezio, Horace X The Broken Family Band, and the pop-classical group King's Singers, who were formed at the University. Solo artists Boo Hewerdine and Robyn Hitchcock are from Cambridge, as are Drum and bass artists (and brothers) Nu:Tone and Logistics. Singer Olivia Newton-John and Matthew Bellamy, lead singer of rock band Muse, were born in the city. Singer-songwriter Nick Drake and Manchester music mogul Tony Wilson, the founder of Factory Records, were both educated at the University of Cambridge.

Festivals and events

Several fairs and festivals take place in Cambridge, mostly during the British summer. Midsummer Fair dates back to 1211, when it was granted a charter by King John. Today it exists primarily as an annual funfair with the vestige of a market attached and is held over several days around or close to midsummers day. On the first Saturday in June Midsummer Common is also the site for Strawberry Fair, a free music and children's fair, with a series of market stalls. For one week in May, on nearby Jesus Green, the annual Cambridge Beer Festival is held. Started in 1974, it is Britain's second largest beer festival outside London. 90,000 pints of beer and a tonne of cheese were served in 2009.

Cambridge Folk Festival, one of the largest festivals of folk music in the UK, is held annually in the grounds of Cherry Hinton Hall on the outskirts of the city. The festival has been organised by the city council since its inception in 1964. The Cambridge Summer Music Festival is an annual festival of classical music, held in the University's colleges and chapels. Cambridge Shakespeare Festival is an eight-week season of open-air performances of the works of William Shakespeare, held in the gardens of the Colleges of The University of Cambridge. Started in 1977, the Cambridge Film Festival was held annually in July, but moved to September in 2008 to avoid a clash with the rescheduled Edinburgh Film Festival.

Public services

Cambridge is served by Cambridge University Hospitals NHS Foundation Trust, with several smaller medical centres around the city and a general hospital at Addenbrookes. Addenbrookes is a learning and teaching hospital, one of the largest in the United Kingdom, and functions as a centre for medical research.

The East of England Ambulance Service covers the city and has an ambulance station on Hills Road. The smaller Brookfields Hospital is located on Mill Road. Cambridgeshire Constabulary provide the city's policing; the major police station is at Parkside, adjacent to the city's fire station, which is operated by Cambridgeshire Fire and Rescue Service.

Cambridge Water supplies water services to the city, while Anglian Water provides sewerage services. Cambridge is part of the East of England region, for which the distribution network operator is EDF Energy. The city has no power stations, though a five-metre wind turbine, part of a Cambridge Regional College development, can be seen in King's Hedges.

Following the Public Libraries Act 1850 the city's first public library, located on Jesus Lane, was opened in 1855. It was moved to the Guildhall in 1862, and is now located in the Grand Arcade shopping centre. The library was reopened in September 2009, after having been closed for refurbishment for 33 months, more than twice as long as was forecast when the library closed for redevelopment in January 2007.

Religion

Cambridge has a number of churches, some of which form a significant part of the city's architectural landscape. Like the rest of Cambridgeshire it is part of the Anglican Diocese of Ely. A Cambridge-based family and youth organisation, Romsey Mill, had its centre re-dedicated in 2007 by the Archbishop of York, and is quoted as an example of best practice in a study into social inclusion by the East of England Regional Assembly.

Cambridge is in the Roman Catholic Diocese of East Anglia, and the city is served by the large Gothic Revival Our Lady and the English Martyrs Church at the junction of Hills Road and Lensfield Road. There is a Russian Orthodox church under the Archdiocese of Great Britain and Sourozh, and a Greek Orthodox church under the Archdiocese of Thyateira and Great Britain.

Cambridge has two synagogues: an Orthodox synagogue and Jewish student centre on Thompson's Lane, operated by the Cambridge University Jewish Society and the Cambridge Traditional Jewish Congregation, and a Reform synagogue Beth Shalom which meets at a local school. The Abu Bakr Jamia Islamic Centre on Mawson Road and the Omar Faruque Mosque and Cultural Centre in Kings Hedges serve the city's community of around 4,000 Muslims until a planned new mosque is built.

A Buddhist centre was opened in the former Barnwell Theatre on Newmarket Road in 1998. In 2005 local Hindus began fundraising to build a shrine at the Bharat Bhavan Indian cultural centre off Mill Road, where Hindu and Hare Krishna groups conduct worship. Cambridge also has a number of secular groups, such as the Cambridge Humanists.

University

Great St Mary's Church has the status of being the "University Church". Many of the University colleges contain chapels that hold services according to the rites and ceremonies of the Church of England, while the chapel of St Edmund's College is Roman Catholic. The city also has a number of theological colleges for training clergy for ordination into a number of denominations, with affiliations to both the University of Cambridge and Anglia Ruskin University. The University of Cambridge is also home to the evangelical Christian organisation Cambridge Intercollegiate Christian Union.

Twinned cities

Cambridge is twinned with two cities. Like Cambridge, both have universities and are also similar in population.

Heidelberg, Germany since 1965 Szeged, Hungary since 1987

See also

List of bridges in Cambridge

''Cambridge News''

Cambridge museums

Cambridge Poetry Festival

Cambridgeshire Archives and Local Studies

Gog Magog Downs

Panoramic photo gallery

References

;Notes

External links

Cambridge City Council

The Cambridge Market Place Webcam

The Cambridge Time Traveller History Site

Cambridgeshire Association for Local History

Cambridgeshire Community Archives

Category:Articles including recorded pronunciations (UK English) Category:Cities in the East of England Category:County towns in England Category:Local government in Cambridgeshire Category:University towns in the United Kingdom Category:Non-metropolitan districts of Cambridgeshire Category:Local government districts of the East of England

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Coordinates	1°29′35″N124°50′29″N
Name	Jesus
Birth date	7-2 BC/BCE
Language	Aramaic, Koine Greek, (perhaps some Hebrew)
Birth place	Bethlehem, Judaea, Roman Empire (traditional);Nazareth, Galilee (modern critical scholarship)
Death place	Calvary, Judaea, Roman Empire (according to the New Testament, he rose on the third day after his death.)
Death date	30–36 AD/CE
Death cause	Crucifixion
Resting place	Traditionally and temporarily, a garden tomb in Jerusalem
Ethnicity	Jewish
Nationality	Israelite
Religion	Judaism
Home town	Nazareth, Galilee, Roman Empire
Parents	Father: God (Christian view)virginal conception (Islamic view)Mother: Saint MaryAdoptive father: Saint Joseph }}

Jesus of Nazareth, (7–2 BC/BCE – 30–36 AD/CE), commonly referred to as Jesus Christ or simply as Jesus or Christ, is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified. The principal sources of information regarding Jesus are the four canonical gospels, and most biblical scholars find them useful for reconstructing Jesus' life and teachings. Some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel of the Hebrews are also relevant.

Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer, that he was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea, Pontius Pilate, on the charge of sedition against the Roman Empire. Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating a future apocalypse. Other prominent scholars, however, contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.

Christians traditionally believe that Jesus was born of a virgin, performed miracles, founded the Church, rose from the dead, and ascended into heaven, from which he will return. The majority of Christians worship Jesus as the incarnation of God the Son, and "the Second Person of the Blessed Trinity". A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural. Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God, arguing that he fulfilled many Messianic prophecies of the Old Testament.

Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh. In Islam, Jesus ( or , commonly transliterated as or , respectively) is considered one of God's important prophets, a bringer of scripture, and the product of a virgin birth; but did not experience a crucifixion. Islam and the Bahá'í Faith use the title "Messiah" for Jesus, but do not teach that he was God incarnate.

Etymology of name

“Jesus” () is a transliteration, occurring in a number of languages and based on the Latin ''Iesus'', of the Greek (''''), itself a Hellenisation of the Hebrew (''Yĕhōšuă‘'', Joshua) or Hebrew-Aramaic (''Yēšûă‘'').meaning "Yahweh delivers (or rescues)".

The etymology of the name Jesus is generally explained by Christians as "God's salvation" usually expressed as "Yahweh saves", "Yahweh is salvation" and at times as "Jehovah is salvation". The name Jesus appears to have been in use in Judaea at the time of the birth of Jesus. And Philo's reference (''Mutatione Nominum'' item 121) indicates that the etymology of Joshua was known outside Judaea at the time.

In the New Testament, in Luke 1:26-33 the angel Gabriel tells Mary to name her child Jesus, and in Matthew 1:21 an angel tells Joseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus, for he will save his people from their sins" associates salvific attributes to the name Jesus in Christian theology.

"Christ" () is derived from the Greek (''Khristós'') meaning "the anointed one", a translation of the Hebrew מָשִׁיחַ (''''), usually transliterated into English as ''Messiah''. In the Septuagint version of the Hebrew Bible (written well over a century before the time of Jesus), the word Christ was used to translate into Greek the Hebrew word . In Matthew 16:16, Apostle Peter's profession: "You are the Christ" identifies Jesus as the Messiah. In post-biblical usage Christ became a name, one part of the name "Jesus Christ", but originally it was a title (the Messiah) and not a name.

Chronology

Although a few scholars have questioned the existence of Jesus as an actual historical figure, most scholars involved with historical Jesus research believe his existence can be established using documentary and other evidence. As discussed in the sections immediately below, the estimation of the year of death of Jesus places his lifespan around the beginning of the first century AD/CE, in the geographic region of Roman Judaea. The New Testament also refers to the Sea of Galilee which is about 75 miles north of Jerusalem.

Roman involvement in Judaea began around 63 BC/BCE and by 6 AD/CE Judaea had become a Roman province. From 26-37 AD/CE Pontius Pilate was the governor of Roman Judaea. In this time period, although Roman Judaea was strategically positioned between Asia and Africa, it was not viewed as a critically important province by the Romans. The Romans were highly tolerant of other religions and allowed the local populations such as the Jews to practice their own faiths.

Possible year of birth

Two independent approaches have been used to estimate the year of the birth of Jesus, one by analyzing the Nativity accounts in the Gospels of Luke and Matthew along with other historical data, the other by working backwards from the estimation of the start of the ministry of Jesus, as also discussed in the section below.

In their Nativity accounts, both the Gospels of Luke and Matthew associate the birth of Jesus with the reign of Herod the Great, who is generally believed to have died around 4 BC/BCE. Matthew 2:1 states that: "Jesus was born in Bethlehem of Judaea in the days of Herod the king" and Luke 1:5 mentions the reign of Herod shortly before the birth of Jesus. Matthew also suggests that Jesus may have been as much as two years old at the time of the visit of the Magi and hence even older at the time of Herod's death. But the author of Luke also describes the birth as taking place during the first census of the Roman provinces of Syria and Iudaea, which is generally believed to have occurred in 6 AD/CE. Most scholars generally assume a date of birth between 6 and 4 BC/BCE. Other scholars assume that Jesus was born sometime between 7–2 BC/BCE.

The year of birth of Jesus has also been estimated in a manner that is independent of the Nativity accounts, by using information in the Gospel of John to work backwards from the statement in Luke 3:23 that Jesus was "about 30 years of age" at the start of his ministry. As discussed in the section below, by combining information from John 2:13 and John 2:20 with the writings of Josephus, it has been estimated that around 27-29 AD/CE, Jesus was "about thirty years of age". Some scholars thus estimate the year 28 AD/CE to be roughly the 32nd birthday of Jesus and the birth year of Jesus to be around 6-4 BC/BCE.

However, the common Gregorian calendar method for numbering years, in which the current year is , is based on the decision of a monk Dionysius in the six century, to count the years from a point of reference (namely, Jesus’ birth) which he placed sometime between 2 BC/BCE and 1 AD/CE. Although Christian feasts related to the Nativity have had specific dates (e.g. December 25 for Christmas) there is no historical evidence for the exact day or month of the birth of Jesus.

Possible dates of ministry

There have been different approaches to estimating the date of the start of the ministry of Jesus. One approach, based on combining information from the Gospel of Luke with historical data about Emperor Tiberius yields a date around 28-29 AD/CE, while a second independent approach based on statements in the Gospel of John along with historical information from Josephus about the Temple in Jerusalem leads to a date around 27-29 AD/CE.

The estimation of the date based on the Gospel of Luke relies on the statement in Luke 3:1-2 that the ministry of John the Baptist which preceded that of Jesus began "in the fifteenth year of the reign of Tiberius Caesar". Given that Tiberius began his reign in 14 AD/CE, this yields a date about 28-29 AD/CE.

The estimation of the date based on the Gospel of John uses the statements in John 2:13 that Jesus went to the Temple in Jerusalem around the start of his ministry and in John 2:20 that "Forty and six years was this temple in building" at that time. According to Josephus (Ant 15.380) the temple reconstruction was started by Herod the Great in the 15th-18th year of his reign at about the time that Augustus arrived in Syria (Ant 15.354). Temple expansion and reconstruction was ongoing, and it was in constant reconstruction until it was destroyed in 70 AD/CE by the Romans. Given that it took 46 years of construction, the Temple visit in the Gospel of John has been estimated at around 27-29 AD/CE.

Luke 3:23 states that at the start of his ministry Jesus was "about 30 years of age", but the other Gospels do not mention a specific age. However, in John 8:57 the Jews exclaimed to Jesus: "Thou art not yet fifty years old, and hast thou seen Abraham?" suggesting that he was much less than 50 years old during his ministry. The length of the ministry is subject to debate, based on the fact that the Synoptic Gospels mention only one passover during Jesus' ministry, often interpreted as implying that the ministry lasted approximately one year, whereas the Gospel of John records multiple passovers, implying that his ministry may have lasted at least three years.

Possible year and place of death

A number of approaches have been used to estimate the year of the death of Jesus, including information from the Canonical Gospels, the chronology of the life of Paul the Apostle in the New Testament correlated with historical events, as well as different astronomical models, as discussed below.

All four canonical Gospels report that Jesus was crucified in Calvary during the prefecture of Pontius Pilate, the Roman prefect who governed Judaea from 26 to 36 AD/CE. The late 1st century Jewish historian Josephus, writing in ''Antiquities of the Jews'' (''c.'' 93 AD/CE), and the early 2nd century Roman historian Tacitus, writing in ''The Annals'' (''c.'' 116 AD/CE), also state that Pilate ordered the execution of Jesus, though each writer gives him the title of "procurator" instead of prefect.

The estimation of the date of the conversion of Paul places the death of Jesus before this conversion, which is estimated at around 33-36 AD/CE. (Also see the estimation of the start of Jesus' ministry as a few years before this date above). The estimation of the year of Paul's conversion relies on a series of calculations working backwards from the well established date of his trial before Gallio in Achaea Greece (Acts 18:12-17) around 51-52 AD/CE, the meeting of Priscilla and Aquila which were expelled from Rome about 49 AD/CE and the 14-year period before returning to Jerusalem in Galatians 2:1. The remaining period is generally accounted for by Paul's missions (at times with Barnabas) such as those in Acts 11:25-26 and 2 Corinthians 11:23-33, resulting in the 33-36 AD/CE estimate.

For centuries, astronomers and scientists have used diverse computational methods to estimate the date of crucifixion, Isaac Newton being one of the first cases. Newton's method relied on the relative visibility of the crescent of the new moon and he suggested the date as Friday, April 23, 34 AD/CE. In 1990 astronomer Bradley E. Schaefer computed the date as Friday, April 3, 33 AD/CE. In 1991, John Pratt stated that Newton's method was sound, but included a minor error at the end. Pratt suggested the year 33 AD/CE as the answer. Using the completely different approach of a lunar eclipse model, Humphreys and Waddington arrived at the conclusion that Friday, April 3, 33 AD/CE was the date of the crucifixion.

Life and teachings in the New Testament

Although the four canonical gospels, Matthew, Mark, Luke, and John, are the main sources for the biography of Jesus’ life, other parts of the New Testament, such as the Pauline Epistles which were likely written decades before them, also include references to key episodes in his life such as the Last Supper, as in 1 Corinthians 11:23-26. The Acts of the Apostles (10:37-38 and 19:4) refers to the early ministry of Jesus and its anticipation by John the Baptist. And Acts 1:1-11 says more about the Ascension episode (also mentioned in 1 Timothy 3:16) than the canonical gospels.

The four gospel accounts

Three of the four canonical gospels, namely Matthew, Mark, and Luke, are known as the ''Synoptic Gospels'', from the Greek σύν (syn "together") and ὄψις (opsis "view"). These three gospels display a high degree of similarity in content, narrative arrangement, language and paragraph structures. The presentation in the fourth canonical Gospel, i.e. the John, differs from these three in that it has more of a thematic nature rather than a narrative format. And scholars generally agree that it is impossible to find any direct literary relationship between the synoptic gospels and the Gospel of John.

However, in general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. The gospels were primarily written as theological documents in the context of early Christianity with the chronological timelines as a secondary consideration. One manifestation of the gospels being theological documents rather than historical chronicles is that they devote about one third of their text to just seven days, namely the last week of the life of Jesus in Jerusalem.

Although the gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, it is possible to draw from them a general picture of the life story of Jesus. However, as stated in John 21:25 the gospels do not claim to provide an exhaustive list of the events in the life of Jesus.

Gospel sources, similarities and differences

Scholars have debated the sources for the gospels for millenia, and have proposed various hypotheses of how the synoptic gospels were written and how they influenced each other, going back to the Augustinian hypothesis in the 5th century. In the 20th and 21st centuries hypotheses such as the two-source, four-source, Farrer or the Markan priority hypothesis have been debated. Each hypothesis assumes a specific order in which the gospels were written, or that other as yet unknown and hypothetical documents such as the Q source or the M source influenced various gospels in various ways. Each hypotheses has had support among some scholars, while problems with and weaknesses in it have been pointed out by opponents.

Since the 2nd century attempts have been made to ''harmonize'' the gospel accounts into a single narrative; Tatian's Diatesseron perhaps being the first harmony and other works such as Augustine' book ''Harmony of the Gospels'' followed. A number of different approaches to gospel harmony have been proposed in the 20th century, but no single and unique harmony can be constructed. While some scholars argue that combining the four gospel stories into one story is tantamount to creating a fifth story different from each original, others see the gospels as blending together to give an overall and comprehensive picture of Jesus' teaching and ministry. Although there are differences in specific temporal sequences, and in the parables and miracles listed in each gospel, the flow of the key events such as Baptism, Transfiguration and Crucifixion and interactions with people such as the Apostles are shared among the gospel narratives.

Key elements and the five major milestones

The five major milestones in the gospel narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension. These are usually bracketed by two other episodes: his Nativity at the beginning and the sending of the Paraclete at the end. The gospel accounts of the teachings of Jesus are often presented in terms of specific categories involving his "works and words", e.g. his ministry, parables and miracles.

The gospels include a number discourses by Jesus on specific occasions, e.g. the Sermon on the Mount or the Farewell Discourse, and also include over 30 parables, spread throughout the narrative, often with themes that relate to the sermons. Parables represent a major component of the teachings of Jesus in the gospels, forming approximately one third of his recorded teachings, and John 14:10 positions them as the revelations of God the Father. The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels.

Genealogy and Nativity

The accounts of the genealogy and Nativity of Jesus in the New Testament appear only in the Gospel of Luke and the Gospel of Matthew. While there are documents outside of the New Testament which are more or less contemporary with Jesus and the gospels, many shed no light on the more biographical aspects of his life and these two gospel accounts remain the main sources of information on the genealogy and Nativity.

Genealogy

Matthew begins his gospel in 1:1 with the genealogy of Jesus, and presents it before the account of the birth of Jesus, while Luke discusses the genealogy in chapter 3, after the Baptism of Jesus in Luke 3:22 when the voice from Heaven addresses Jesus and identifies him as the Son of God. At that point Luke traces Jesus' ancestry through Adam to God.

While Luke traces the genealogy upwards towards Adam and God, Matthew traces it downwards towards Jesus. Both gospels state that Jesus was begotten not by Joseph, but by God. Both accounts trace Joseph back to King David and from there to Abraham. These lists are identical between Abraham and David (except for one), but they differ almost completely between David and Joseph. Matthew gives Jacob as Joseph’s father and Luke says Joseph was the son of Heli. Attempts at explaining the differences between the genealogies have varied in nature, e.g. that Luke traces the genealogy through Mary while Matthew traces it through Joseph; or that Jacob and Heli were both fathers of Joseph, one being the legal father, after the death of Joseph's actual father — but there is no scholarly agreement on a resolution for the differences.

Nativity

The Nativity is a prominent element in the Gospel of Luke, comprises over 10% of Luke's text, and is three times the length of the Nativity text in Matthew. Luke's Nativity account takes place mostly before the birth of Jesus and centers on Mary, while Matthew's story takes place mostly after the birth of Jesus and centers on Joseph. According to Luke and Matthew, Jesus was born to Joseph and Mary, his betrothed, in Bethlehem. Both support the doctrine of the Virgin Birth in which Jesus was miraculously conceived in his mother's womb by the Holy Spirit, when his mother was still a virgin.

Luke is the only Gospel to provide an account of the birth of John the Baptist, and he uses it to draw parallels between the births of John and Jesus. Luke relates the two births in the visitation of Mary to Elizabeth. He further connects the two births by noting that Mary and Elizabeth are cousins. In Luke 1:31-38 Mary learns from the angel Gabriel that she will conceive and bear a child called Jesus through the action of the Holy Spirit. When Mary is due to give birth, she and Joseph travel from Nazareth to Joseph's ancestral home in Bethlehem to register in the census of Quirinius. In Luke 2:1-7. Mary gives birth to Jesus and, having found no place in the inn, places the newborn in a manger. An angel visits the shepherds and sends them to adore the child in Luke 2:22. After presenting Jesus at the Temple, Joseph and Mary return home to Nazareth.

The Nativity appears in chapters 1 and 2 of the Gospel of Matthew, where, following the bethrothal of Joseph and Mary, Joseph is troubled in Matthew 1:19-20 because Mary is pregnant, but in the first of Joseph's three dreams an angel assures him not be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit. In Matthew 1:1-12, the Wise Men or Magi bring gifts to the young Jesus after following a star which they believe was a sign that the King of the Jews had been born. King Herod hears of Jesus' birth from the Wise Men and tries to kill him by massacring all the male children in Bethlehem under the age of two (the Massacre of the Innocents). Before the massacre, Joseph is warned by an angel in his dream and the family flees to Egypt and remains there until Herod's death, after which they leave Egypt and settle in Nazareth to avoid living under the authority of Herod's son and successor Archelaus.

Early life and profession

In the Gospels of Luke and Matthew, Jesus’ childhood home is identified as the town of Nazareth in Galilee. Joseph, husband of Mary, appears in descriptions of Jesus’ childhood and no mention is made of him thereafter. The New Testament books of Matthew, Mark, and Galatians mention Jesus’ brothers and sisters, but the Greek word ''adelphos'' in these verses, has also be translated as brother or kinsman.

Luke 2:41–52 includes an incident in the childhood of Jesus, where he was found teaching in the temple by his parents after being lost. The Finding in the Temple is the sole event between Jesus’ infancy and baptism mentioned in any of the canonical Gospels.

In Mark 6:3 Jesus is called a ''tekton'' (τέκτων in Greek), usually understood to mean carpenter. Matthew 13:55 says he was the son of a ''tekton''. ''Tekton'' has been traditionally translated into English as "carpenter", but it is a rather general word (from the same root that leads to "technical" and "technology") that could cover makers of objects in various materials, even builders.

Beyond the New Testament accounts, the specific association of the profession of Jesus with woodworking is a constant in the traditions of the 1st and 2nd centuries and Justin Martyr (d. ca. 165) wrote that Jesus made yokes and ploughs.

Baptism and temptation

In the gospels, the accounts of the Baptism of Jesus are always preceded by information about John the Baptist and his ministry. In these accounts, John was preaching for penance and repentance for the remission of sins and encouraged the giving of alms to the poor (as in Luke 3:11) as he baptized people in the area of the River Jordan around Perea about the time of the commencement of the ministry of Jesus. The Gospel of John (1:28) specifies "Bethany beyond the Jordan", i.e. Bethabara in Perea, when it initially refers to it and later John 3:23 refers to further baptisms in Ænon "because there was much water there".

The four gospels are not the only references to John's ministry around the River Jordan. In Acts 10:37-38, Apostle Peter refers to how the ministry of Jesus followed "the baptism which John preached". In the Antiquities of the Jews (18.5.2) first century historian Flavius Josephus also wrote about John the Baptist and his eventual death in Perea.

In the gospels, John had been foretelling (as in Luke 3:16) of the arrival of a someone "mightier than I". Apostle Paul also refers to this anticipation by John in Acts 19:4. In Matthew 3:14, upon meeting Jesus, the Baptist states: "I need to be baptized by you." However, Jesus persuades John to baptize him nonetheless. In the baptismal scene, after Jesus emerges from the water, the sky opens and a voice from Heaven states: "This is my beloved Son with whom I am well pleased". The Holy Spirit then descends upon Jesus as a dove in Matthew 3:13-17, Mark 1:9-11, Luke 3:21-23. In John 1:29-33 rather than a direct narrative, the Baptist bears witness to the episode. This is one of two cases in the gospels where a voice from Heaven calls Jesus "Son", the other being in the Transfiguration of Jesus episode.

After the baptism, the Synoptic gospels proceed to describe the Temptation of Jesus, but John 1:35-37 narrates the first encounter between Jesus and two of his future disciples, who were then disciples of John the Baptist. In this narrative, the next day the Baptist sees Jesus again and calls him the Lamb of God and the "two disciples heard him speak, and they followed Jesus". One of the disciples is named Andrew, but the other remains unnamed, and Raymond E. Brown raises the question of his being the author of the Gospel of John himself. In the Gospel of John, the disciples follow Jesus thereafter, and bring other disciples to him, and Acts 18:24-19:6 portrays the disciples of John as eventually merging with the followers of Jesus.

The Temptation of Jesus is narrated in the three Synoptic gospels after his baptism. In these accounts, as in Matthew 4:1-11 and Luke 4:1-13, Jesus goes to the desert for forty days to fast. While there, Satan appears to him and tempts him in various ways, e.g. asking Jesus to show signs that he is the Son of God by turning stone to bread, or offering Jesus worldly rewards in exchange for worship. Jesus rejects every temptation and when Satan leaves, angels appear and minister to Jesus.

Ministry

Luke 3:23 states that Jesus was "about 30 years of age" at the start of his ministry. The date of the start of his ministry has been estimated at around 27-29 AD/CE, based on independent approaches which combine separate gospel accounts with other historical data. The end of his ministry is estimated to be in the range 30-36 AD/CE.

The three Synoptic gospels refer to just one passover during his ministry, while the Gospel of John refers to three passovers, suggesting a period of about three years. However, the Synoptic gospels do not require a ministry that lasted only one year, and scholars such as Köstenberger state that the Gospel of John simply provides a more detailed account.

The gospel accounts place the beginning of Jesus' ministry in the countryside of Judaea, near the River Jordan. Jesus' ministry begins with his Baptism by John the Baptist (Matthew 3, Luke 3), and ends with the Last Supper with his disciples (Matthew 26, Luke 22) in Jerusalem. The gospels present John the Baptist's ministry as the pre-cursor to that of Jesus and the Baptism as marking the beginning of Jesus' ministry, after which Jesus travels, preaches and performs miracles.

The ''Early Galilean ministry'' begins when Jesus goes back to Galilee from the Judaean desert after rebuffing the temptation of Satan. In this early period Jesus preaches around Galilee and in Matthew 4:18-20 his first disciples encounter him, begin to travel with him and eventually form the core of the early Church. This period includes the Sermon on the Mount, one of the major discourses of Jesus.

The ''Major Galilean ministry'' which begins in Matthew 8 refers to activities up to the death of John the Baptist. It includes the Calming the storm and a number of other miracles and parables, as well as the Mission Discourse in which Jesus instructs the twelve apostles who are named in Matthew 10:2-3 to carry no belongings as they travel from city to city and preach.

The ''Final Galilean ministry'' includes the Feeding the 5000 and Walking on water episodes, both in Matthew 14. The end of this period (as Matthew 16 and Mark 8 end) marks a turning point is the ministry of Jesus with the dual episodes of Confession of Peter and the Transfiguration - which begins his ''Later Judaean ministry'' as he starts his final journey to Jerusalem through Judaea.

As Jesus travels towards Jerusalem, in the ''Later Perean ministry'', about one third the way down from the Sea of Galilee along the Jordan, he returns to the area where he was baptized, and in John 10:40-42 "many people believed in him beyond the Jordan", saying "all things whatsoever John spake of this man were true". This period of ministry includes the Discourse on the Church in which Jesus anticipates a future community of followers, and explains the role of his apostles in leading it. At the end of this period, the Gospel of John includes the Raising of Lazarus episode.

The ''Final ministry in Jerusalem'' is sometimes called the ''Passion Week'' and begins with the Jesus' triumphal entry into Jerusalem on Palm Sunday. In that week Jesus drives the money changers from the Temple, and Judas bargains to betray him. This period includes the Olivet Discourse and the Second Coming Prophecy and culminates in the Last Supper, at the end of which Jesus prepares his disciples for his departure in the Farewell discourse. The accounts of the ministry of Jesus generally end with the Last Supper. However, some authors also consider the period between the Resurrection and the Ascension part of the ministry of Jesus.

Teachings and preachings

In the New Testament the teachings of Jesus are presented in terms of his "words and works". The words of Jesus include a number of sermons, as well as parables that appear throughout the narrative of the Synoptic Gospels (the gospel of John includes no parables). The works include the miracles and other acts performed during his ministry. Although the Canonical Gospels are the major source of the teachings of Jesus, the Pauline Epistles, which were likely written decades before the gospels, provide some of the earliest written accounts of the teachings of Jesus.

The New Testament does not present the teachings of Jesus as merely his own preachings, but equates the words of Jesus with divine revelation, with John the Baptist stating in John 3:34: "he whom God hath sent speaketh the words of God" and Jesus stating in John 7:16: "My teaching is not mine, but his that sent me" and again re-asserting that in John 14:10: "the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works." In Matthew 11:27 Jesus claims divine knowledge, stating: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge he has with the Father.

The gospels include a number discourses by Jesus on specific occasions, such as the Farewell discourse delivered after the Last Supper, the night before his crucifixion. Although some of the teachings of Jesus are reported as taking place within the formal atmosphere of a synagogue (e.g. in Matthew 4:23) many of the discourses are more like conversations than formal lectures.

The Gospel of Matthew has a structured set of sermons, often grouped as the Five Discourses of Matthew which present many of the key teachings of Jesus. Each of the five discourses has some parallel passages in the Gospel of Mark or the Gospel of Luke. The five discourses in Matthew begin with the Sermon on the Mount, which encapsulates many of the moral teaching of Jesus and which is one of the best known and most quoted elements of the New Testament. The Sermon on the Mount includes the ''Beatitudes'' which describe the character of the people of the Kingdom of God, expressed as "blessings". The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of Jesus' teachings on spirituality and compassion. The other discourses in Matthew include the ''Missionary Discourse'' in Matthew 10 and the ''Discourse on the Church'' in Matthew 18, providing instructions to the disciples and laying the foundation of the codes of conduct for the anticipated community of followers.

Parables represent a major component of the teachings of Jesus in the gospels, the approximately thirty parables forming about one third of his recorded teachings. The parables may appear within longer sermons, as well as other places within the narrative. Jesus' parables are seemingly simple and memorable stories, often with imagery, and each conveys a teaching which usually relates the physical world to the spiritual world.

The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels. Many of the miracles in the gospels teach the importance of faith, for instance in Cleansing ten lepers and Daughter of Jairus the beneficiaries are told that they were healed due to their faith.

Proclamation as Christ and Transfiguration

At about the middle of each of the three Synoptic Gospels, two related episodes mark a turning point in the narrative: the Confession of Peter and the Transfiguration of Jesus. These episodes begin in Caesarea Philippi just north of the Sea of Galilee at the beginning of the final journey to Jerusalem which ends in the Passion and Resurrection of Jesus. These episodes mark the beginnings of the gradual disclosure of the identity of Jesus to his disciples; and his prediction of his own suffering and death.

Peter's Confession begins as a dialogue between Jesus and his disciples in Matthew 16:13, Mark 8:27 and Luke 9:18. Jesus asks his disciples: ''But who do you say that I am?'' Simon Peter answers him: ''You are the Christ, the Son of the living God''. In Matthew 16:17 Jesus blesses Peter for his answer, and states: "flesh and blood hath not revealed it unto thee, but my Father who is in heaven." In blessing Peter, Jesus not only accepts the titles ''Christ'' and ''Son of God'' which Peter attributes to him, but declares the proclamation a divine revelation by stating that his Father in Heaven had revealed it to Peter. In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.

The account of the Transfiguration of Jesus appears in Matthew 17:1-9, Mark 9:2-8, Luke 9:28-36. Jesus takes Peter and two other apostles with him and goes up to a mountain, which is not named. Once on the mountain, Matthew (17:2) states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the prophets Elijah and Moses appear and Jesus begins to talk to them. Luke is specific in describing Jesus in a state of glory, with Luke 9:32 referring to "they saw his glory". A bright cloud appears around them, and a voice from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him".

The Transfiguration not only supports the identity of Jesus as the Son of God (as in his Baptism), but the statement "listen to him", identifies him as the messenger and mouth-piece of God. The significance is enhanced by the presence of Elijah and Moses, for it indicates to the apostles that Jesus is the voice of God, and instead of Elijah or Moses, he should be listened to, by virtue of his filial relationship with God. 2 Peter 1:16-18, echoes the same message: at the Transfiguration God assigns to Jesus a special "honor and glory" and it is the turning point at which God exalts Jesus above all other powers in creation.

At the end of both episodes, as in some other pericopes in the New Testament such as miracles, Jesus tells his disciples not to repeat to others, what they had seen - the command at times interpreted in the context of the theory of the Messianic Secret. At the end of the Transfiguration episode, Jesus commands the disciples to silence about it "until the Son of man be risen from the dead", relating the Transfiguration to the Resurrection episode.

Betrayal, arrest, trial, and death

In Jerusalem

In the four Canonical Gospels, Jesus' Triumphal entry into Jerusalem takes place a few days before the last Last Supper, marking the beginning of the Passion narrative. While at Bethany Jesus sent two disciples to retrieve a donkey that had been tied up but never ridden and rode it into Jerusalem, with Mark and John stating Sunday, Matthew Monday, and Luke not specifying the day. As Jesus rode into Jerusalem the people there lay down their cloaks in front of him, and also lay down small branches of trees and sang part of Psalms 118: 25-26.

In the three Synoptic Gospels, entry into Jerusalem is followed by the Cleansing of the Temple episode, in which Jesus expels the money changers from the Temple, accusing them of turning the Temple to a den of thieves through their commercial activities. This is the only account of Jesus using physical force in any of the Gospels. John 2:13-16 includes a similar narrative much earlier, and scholars debate if these refer to the same episode. The synoptics include a number of well known parables and sermons such as the Widow's mite and the Second Coming Prophecy during the week that follows.

In that week, the synoptics also narrate conflicts between Jesus and the elders of the Jews, in episodes such as the Authority of Jesus Questioned and the Woes of the Pharisees in which Jesus criticizes their hypocrisy. Judas Iscariot, one of the twelve apostles approaches the Jewish elders and performs the "Bargain of Judas" in which he accepts to betray Jesus and hand him over to the elders. Matthew specifies the price as thirty silver coins.

Last Supper

In the New Testament, the Last Supper is the final meal that Jesus shares with his twelve apostles in Jerusalem before his crucifixion. The Last Supper is mentioned in all four Canonical Gospels, and Paul's First Epistle to the Corinthians (11:23-26), which was likely written before the Gospels, also refers to it.

In all four gospels, during the meal, Jesus predicts that one of his Apostles will betray him. Jesus is described as reiterating, despite each Apostle's assertion that he would not betray Jesus, that the betrayer would be one of those who were present. In Matthew 26:23-25 and John 13:26-27 Judas is specifically singled out as the traitor.

In Matthew 26:26-29, Mark 14:22-25, Luke 22:19-20 Jesus takes bread, breaks it and gives it to the disciples, saying: "This is my body which is given for you". In 1 Corinthians 11:23-26 Apostle Paul provides the theological underpinnings for the use of the Eucharist, stating: "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." Although the Gospel of John does not include a description of the bread and wine ritual during the Last Supper, most scholars agree that John 6:58-59 (the Bread of Life Discourse) has a Eucharistic nature and resonates with the "words of institution" used in the Synoptic Gospels and the Pauline writings on the Last Supper.

In all four Gospels Jesus predicts that Peter will deny knowledge of him, stating that Peter will disown him three times before the rooster crows the next morning. The synoptics mention that after the arrest of Jesus Peter denied knowing him three times, but after the third denial, heard the rooster crow and recalled the prediction as Jesus turned to look at him. Peter then began to cry bitterly.

The Gospel of John provides the only account of Jesus washing his disciples' feet before the meal. John's Gospel also includes a long sermon by Jesus, preparing his disciples (now without Judas) for his departure. Chapters 14-17 of the Gospel of John are known as the ''Farewell discourse'' given by Jesus, and are a rich source of Christological content.

Agony in the Garden, betrayal and arrest

In Matthew 26:36-46, Mark 14:32-42, Luke 22:39-46 and John 18:1, immediately after the Last Supper, Jesus takes a walk to pray, Matthew and Mark identifying this place of prayer as Garden of Gethsemane.

Jesus is accompanied by Peter, John and James the Greater, whom he asks to "remain here and keep watch with me." He moves "a stone's throw away" from them, where he feels overwhelming sadness and says "My Father, if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it." Only the Gospel of Luke mentions the details of the sweat of blood of Jesus and the visitation of the angel who comforts Jesus as he accepts the will of the Father. Returning to the disciples after prayer, he finds them asleep and in Matthew 26:40 he asks Peter: "So, could you men not keep watch with me for an hour?"

While in the Garden, Judas appears, accompanied by a crowd that includes the Jewish priests and elders and people with weapons. Judas gives Jesus a kiss to identify him to the crowd who then arrests Jesus. One of Jesus' disciples tries to stop them and uses a sword to cut off the ear of one of the men in the crowd. Luke states that Jesus miraculously healed the wound and John and Matthew state that Jesus criticized the violent act, insisting that his disciples should not resist his arrest. In Matthew 26:52 Jesus makes the well known statement: ''all who live by the sword, shall die by the sword''.

Prior to the arrest, in Matthew 26:31 Jesus tells the disciples: "All ye shall be offended in me this night" and in 32 that: "But after I am raised up, I will go before you into Galilee." After his arrest, Jesus' disciples go into hiding. In Matthew 27:3-5 Judas, distraught by his betrayal of Jesus, attempts to return the thirty pieces of silver he had received for betraying Jesus, then hangs himself.

Trials by the Sanhedrin, Herod and Pilate

In the narrative of the four Canonical Gospels after the betrayal and arrest of Jesus, he is taken to the Sanhedrin, a Jewish judicial body. Jesus is tried by the Sanhedrin, mocked and beaten and is condemned for making claims of being the Son of God. He is then taken to Pontius Pilate and the Jewish elders ask Pilate to judge and condemn Jesus — accusing him of claiming to be the King of the Jews. After questioning, with few replies provided by Jesus, Pilate publicly declares that he finds Jesus innocent, but the crowd insists on punishment. Pilate then orders Jesus' crucifixion. Although the Gospel accounts vary with respect to various details, they agree on the general character and overall structure of the trials of Jesus.

In, Matthew 26:57, Mark 14:53 and Luke 22:54 Jesus was taken to the high priest's house where he was mocked and beaten that night. The next day, early in the morning, the chief priests and scribes gathered together and lead Jesus away into their council. In John 18:12-14, however, Jesus is first taken to Annas, the father-in-law of Caiaphas, and then to Caiaphas. In all four Gospel accounts the trial of Jesus is interleaved with the ''Denial of Peter'' narrative, where Apostle Peter who has followed Jesus denies knowing him three times, at which point the rooster crows as predicted by Jesus during the Last Supper.

In the Gospel accounts Jesus speaks very little, mounts no defense and gives very infrequent and indirect answers to the questions of the priests, prompting an officer to slap him. In Matthew 26:62 the lack of response from Jesus prompts the high priest to ask him: "Answerest thou nothing?" Mark 14:55-59 states that the chief priests had arranged false witness against Jesus, but the witnesses did not agree together. In Mark 14:61 the high priest then asked Jesus: "Are you the Christ, the Son of the Blessed? And Jesus said, I am" at which point the high priest tore his own robe in anger and accused Jesus of blasphemy. In 22:70 when asked: "Are you then the Son of God?" Jesus answers: "You say that I am" affirming the title Son of God. At that point the priests say: "What further need have we of witness? for we ourselves have heard from his own mouth" and decide to condemn Jesus.

Taking Jesus to Pilate's Court, the Jewish elders ask Pontius Pilate to judge and condemn Jesus — accusing him of claiming to be the King of the Jews. In Luke 23:7-15 (the only Gospel account of this episode), Pilate realizes that Jesus is a Galilean, and is thus under the jurisdiction of Herod Antipas. Pilate sends Jesus to Herod to be tried. However, Jesus says almost nothing in response to Herod's questions, or the continuing accusations of the chief priests and the scribes. Herod and his soldiers mock Jesus, put a gorgeous robe on him, as the King of the Jews, and sent him back to Pilate. Pilate then calls together the Jewish elders, and says that he has "found no fault in this man."

The use of the term king is central in the discussion between Jesus and Pilate. In John 18:36 Jesus states: "My kingdom is not of this world", but does not directly deny being the King of the Jews. And when in John 19:12 Pilate seeks to release Jesus, the priests object and say: "Every one that makes himself a king speaks against Caesar... We have no king but Caesar." Pilate then writes "Jesus of Nazareth, King of the Jews" as a sign (abbreviated as INRI in depictions) to be affixed to the cross of Jesus.

In Matthew 27:19 Pilate's wife, tormented by a dream, urges Pilate not to have anything to do with Jesus, and Pilate publicly washes his hands of responsibility, yet orders the crucifixion in response to the demands of the crowd. The trial by Pilate is followed by the flagellation episode, the soldiers mock Jesus as the King of Jews by putting a purple robe (that signifies royal status) on him, place a Crown of Thorns on his head, and beat and mistreat him in Matthew 27:29-30, Mark 15:17-19 and John 19:2-3. Jesus is then sent to Calvary for crucifixion.

Crucifixion and burial

Jesus' crucifixion is described in all four Canonical gospels, and is attested to by other sources of that age (e.g. Josephus and Tacitus), and is regarded as an historical event.

After the trials, Jesus made his way to Calvary (the path is traditionally called via Dolorosa) and the three Synoptic Gospels indicate that he was assisted by Simon of Cyrene, the Romans compelling him to do so. In Luke 23:27-28 Jesus tells the women in multitude of people following him not to cry for him but for themselves and their children. Once at Calvary (Golgotha), Jesus was offered wine mixed with gall to drink — usually offered as a form of painkiller. Matthew's and Mark's Gospels state that he refused this.

The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross was the inscription King of the Jews, and the soldiers and those passing by mocked him about the title. Jesus was crucified between two convicted thieves, one of whom rebuked Jesus, while the other defended him. Each gospel has its own account of Jesus' last words, comprising the seven last sayings on the cross. In John 19:26-27 Jesus entrusts his mother to the disciple he loved and in Luke 23:34 he states: "Father, forgive them; for they know not what they do", usually interpreted as his forgiveness of the Roman soldiers and the others involved.

In the three Synoptic Gospels, various supernatural events accompany the crucifixion, including darkness of the sky, an earthquake, and (in Matthew) the resurrection of saints. The tearing of the temple veil, upon the death of Jesus, is referenced in the synoptic. The Roman soldiers did not break Jesus' legs, as they did to the other two men crucified (breaking the legs hastened the crucifixion process), as Jesus was dead already. One of the soldiers pierced the side of Jesus with a lance and water flowed out. In Mark 13:59, impressed by the events the Roman centurion calls Jesus the Son of God.

Following Jesus' death, Joseph of Arimathea asked the permission of Pilate to remove the body. The body was removed from the cross, was wrapped in a clean cloth and buried in a new rock-hewn tomb, with the assistance of Nicodemus. In Matthew 27:62-66 the Jews go to Pilate the day after the crucifixion and ask for guards for the tomb and also seal the tomb with a stone as well as the guard, to be sure the body remains there.

Resurrection and ascension

thumb|upright|left|[[Resurrection of Jesus|Resurrection by Noel Coypel, 1700, using a hovering depiction of Jesus.]]The New Testament accounts of the resurrection and ascension of Jesus, state that the first day of the week after the crucifixion (typically interpreted as a Sunday), his followers encounter him risen from the dead, after his tomb is discovered to be empty. The resurrected Jesus appears to them that day and a number of times thereafter, delivers sermons and commissions them, before ascending to Heaven. Two of the Canonical gospels (Luke and Mark) include a brief mention of the Ascension, but the main references to it are elsewhere in the New Testament.

In the four Canonical Gospels, when the tomb of Jesus is discovered empty, in Matthew 28:5, Mark 16:5, Luke 24:4 and John 20:12 his resurrection is announced and explained to the followers who arrive there early in the morning by either one or two beings (either men or angels) dressed in bright robes who appear in or near the tomb. The gospel accounts vary as to who arrived at the tomb first, but they are women and are instructed by the risen Jesus to inform the other disciples. All four accounts include Mary Magdalene and three include Mary the mother of Jesus. The accounts of Mark 16:9, John 20:15 indicate that Jesus appeared to the Magdalene first, and Luke 16:9 states that she was among the Myrrhbearers who informed the disciples about the resurrection. In Matthew 28:11-15, to explain the empty tomb, the Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body.

After the discovery of the empty tomb, the Gospels indicate that Jesus made a series of appearances to the disciples. These include the well known Doubting Thomas episode, where Thomas did not believe the resurrection until he was invited to put his finger into the holes made by the wounds in Jesus' hands and side; and the Road to Emmaus appearance where Jesus meets two disciples. The catch of 153 fish appearance includes a miracle at the Sea of Galilee, and thereafter Jesus encourages Apostle Peter to serve his followers.

The final post-resurrection appearance in the Gospel accounts is when Jesus ascends to Heaven where he remains with God the Father and the Holy Spirit. The Canonical Gospels include only brief mentions of the Ascension of Jesus, Luke 24:51 states that Jesus "was carried up into heaven". The ascension account is further elaborated in Acts 1:1-11 and mentioned 1 Timothy 3:16. In Acts 1:1-9, forty days after the resurrection, as the disciples look on, "he was taken up; and a cloud received him out of their sight." 1 Peter 3:22 describes Jesus as being on "the right hand of God, having gone into heaven".

The Acts of the Apostles also contain "post-ascension" appearances by Jesus. These include the vision by Stephen just before his death in Acts 7:55, and the road to Damascus episode in which Apostle Paul is converted to Christianity. The instruction given to Ananias in Damascus in Acts 9:10-18 to heal Paul is the last reported conversation with Jesus in the Bible until the Book of Revelation was written.

Title attributions

The New Testament attributes a wide range of titles to Jesus by the authors of the Gospels, by Jesus himself, a voice from Heaven (often assumed to be God) during the Baptism and Transfiguration, as well as various groups of people such as the disciples, and even demons throughout the narrative. The emphasis on the titles used in each of the four canonical Gospels gives a different emphasis to the portrayal of Jesus in that Gospel.

Two of the key titles used for Jesus in the New Testament are Christ and Son of God. The opening words in Mark 1:1 attribute both Christ and Son of God as titles, reaffirming the second title again in Mark 1:11. The Gospel of Matthew also begins in 1:1 with the Christ title and reaffirms it in Matthew 1:16. Beyond the declarations by the Gospel writers, titles are attributed in the narrative. The statement by Apostle Peter in Matthew 16:16 ("you are the Christ, the Son of the living God") is a key turning point in the Gospel narrative, where Jesus is proclaimed as both Christ and Son of God by his followers and he accepts both titles. The immediate declaration by Jesus that the titles were revealed to Peter by "my Father who is in Heaven" not only endorses both titles as divine revelation but includes a separate assertion of sonship by Jesus within the same statement.

In the Gospel of John, Jesus refers to himself as the Son of God far more frequently than in the Synoptic Gospels. In a number of other episodes Jesus claims sonship by referring to the Father, e.g. in Luke 2:49 when he is found in the temple a young Jesus calls the temple "my Father's house", just as he does later in John 2:16 in the Cleansing of the Temple episode. However, scholars still debate if Jesus specifically accepted divinity in these statements. In John 11:27 Martha tells Jesus "you are the Christ, the Son of God", signifying that both titles were later used (yet considered distinct) in the narrative. While the Gospel of John frequently uses the Son of God title, the Gospel of Luke emphasizes Jesus as a prophet.

One of the most frequent titles for Jesus in the New Testament is the Greek word ''Kyrios'' (κύριος) which may mean God, Lord or master and is used to refers to him over 700 times. In everyday Aramaic, ''Mari'' was a very respectful form of polite address, well above "Teacher" and similar to Rabbi. In Greek this has at times been translated as Kyrios. The Rabbi title is used in several New Testament episodes to refer to Jesus, but more often in the Gospel of John than elsewhere and does not appear in the Gospel of Luke at all. Although Jesus accepts this title in the narrative, in Matthew 23:1-8 he rejected the title of Rabbi for his disciples, saying: "But be not ye called Rabbi".

Many New Testament scholars state that Jesus claimed to be God through his frequent use of "I am" (''Ego eimi'' in Greek and ''Qui est'' in Latin). This term is used by Jesus in the Gospel of John on several occasions to refer to himself, seven times with specific titles. It is used in the Gospel of John both with or without a predicate. The seven uses with a predicate that have resulted in titles for Jesus are: ''Bread of Life'', ''Light of the World'', ''the Door'', ''the Good Shepherd'', ''the Resurrection of Life'', ''the Way, the Truth and the Life'', ''the Vine''. It is also used without a predicate, which is very unusual in Greek and Christologists usually interpret it as God's own self-declaration. In John 8:24 Jesus states: "unless you believe that I am you will die in your sins" and in John 8:59 the crowd attempts to stone Jesus in response to his statement that "Before Abraham was, I am". However, some scholars state that Jesus never made a direct claim to divinity.

The Gospel of John opens by identifying Jesus as the divine Logos in John 1:1-18. The Greek term Logos () is often translated as "the Word" in English. The identification of Jesus as the Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos is used only in two other Johannine passages: 1 John 1:1 and Revelation 19:13. John's Logos statements build on each other: the statement that the Logos existed "at the beginning" asserts that as Logos Jesus was an eternal being like God; that the Logos was "with God" asserts the distinction of Jesus from God; and Logos "was God" states the unity of Jesus with God.

Some authors have suggested that other titles applied to Jesus in the New Testament had meanings in the 1st century quite different from those meanings ascribed today, e.g. “Son of David” is found elsewhere in Jewish tradition to refer to the heir to the throne.

Historical views

Existence of Jesus

The Christian gospels were written primarily as theological documents rather than historical chronicles. However, the question of the existence of Jesus as a historical figure should be distinguished from discussions about the historicity of specific episodes in the gospels, the chronology they present, or theological issues regarding his divinity. A number of historical non-Christian documents, such as Jewish and Greco-Roman sources, have been used in historical analyses of the existence of Jesus. Most critical historians agree that Jesus existed and regard events such as his baptism and his crucifixion as historical.

Robert E. Van Voorst states that the non-historicity of the existence of Jesus has always been controversial, and has consistently failed to convince scholars of many disciplines, and that classical historians, as well as biblical scholars now regard it as effectively refuted. Walter P. Weaver, among others, states that the denial of Jesus’ existence has never convinced any large number of people, in or out of technical circles.

Separate non-Christian sources used to establish the historical existence of Jesus include the works of first century Roman historians Flavius Josephus and Tacitus. Josephus scholar Louis H. Feldman has stated that few have doubted the genuineness of Josephus' reference. Bart D. Ehrman states that the existence of Jesus and his crucifixion by the Romans is attested to by a wide range of sources, including Josephus and Tacitus.

A very small number of modern scholars argue that Jesus never existed, but that view is a distinct minority, and a somewhat recent argument. Karl Rahner has observed that "in antiquity, even the most bitter enemies of Christianity never expressed doubts about the existence of Jesus." The ''Cambridge companion to Jesus'' states that the "farfetched theories that Jesus' existence was a Christian invention are highly implausible."

Constructing a historical view

Historians of Christianity analyze the gospels to try to discern the historical man on whom these stories are based. They compare what the gospels say to historical events relevant to the times and places where the gospels were written. They try to answer historical questions about Jesus, such as why he was crucified.

Biblical scholars have used the historical method to develop plausible reconstructions of Jesus' life. Since the 19th century, these scholars have constructed a Jesus different in ways from the image found in the gospels. Scholars of the “historical Jesus” distinguish their concept from the “Jesus Christ” of Christianity.

The principal sources of information regarding Jesus’ life and teachings are the three Synoptic Gospels. Scholars conclude the authors of the gospels wrote a few decades after Jesus’ crucifixion (between 65 – 100 AD/CE), in some cases using sources (the author of Luke-Acts references this explicitly). Historians of Christianity generally describe Jesus as a healer who preached the restoration of God's kingdom.

The English title of Albert Schweitzer’s 1906 book, ''The Quest of the Historical Jesus,'' is a label for the post-Enlightenment effort to describe Jesus using critical historical methods. Since the end of the 18th century, scholars have examined the gospels and tried to formulate historical biographies of Jesus. Contemporary efforts benefit from a better understanding of 1st-century Judaism, renewed Roman Catholic biblical scholarship, broad acceptance of critical historical methods, sociological insights, and literary analysis of Jesus' sayings. The historical outlook on Jesus relies on critical analysis of the Bible, especially the gospels. Many Biblical scholars have sought to reconstruct Jesus’ life in terms of the political, cultural, and religious crises and movements in late 2nd Temple Judaism and in Roman-occupied Palestine, including differences between Galilee and Judaea, and between different sects such as the Pharisees, Sadducees, Essenes and Zealots, and in terms of conflicts among Jews in the context of Roman occupation.

Languages and background

Jesus grew up in Galilee and much of his ministry took place there. The languages spoken in Galilee and Judea during the first century AD/CE include Aramaic, Hebrew and Greek, with Aramaic being the predominant language. Most scholars agree that during the early part of first century AD/CE Aramaic was the mother tongue of virtually all women in Galilee and Judae. Most scholars support the theory that Jesus spoke Aramaic and that he may have also spoken Hebrew and Greek.

Major milestones and activities

Baptism by John the Baptist

John the Baptist led a large apocalyptic movement. He demanded repentance and baptism. Jesus was baptized and later began his ministry. After John was executed, some of his followers apparently took Jesus as their new leader. Historians are nearly unanimous in accepting Jesus' baptism as a historical event.

Teaching

Jewish focus – Jesus taught among fellow Jews. Geza Vermes concludes that Jesus' message was exclusively for the Jews, while Gerd Theissen asserts that Jesus' message included themes related to the Gentiles being welcomed into the coming Kingdom.

Arrival of the Kingdom – Jesus taught about the Kingdom of God. He said that the age of the Kingdom had in some sense arrived, starting with the activity of John the Baptist.

Apocalyptic vision – Most scholars hold that the movement Jesus led was apocalyptic, expecting God to intervene imminently to restore Israel. John the Baptist's movement was apocalyptic, and Jesus began his public career as one of his students. Scholars commonly surmise that Jesus' eschatology was apocalyptic, like John's.

Parables – Jesus taught in pithy parables and with striking images. His teaching was marked by hyperbole and unusual twists of phrase. Jesus likened the Kingdom of Heaven to small and lowly things, such as yeast or a mustard seed, that have great effects. Significantly, he never described the Kingdom in military terms. He used his sayings to elicit responses from the audience, engaging them in discussion.

The family of God – Jesus repeatedly set himself at odds with traditional family duties in order to emphasize that the true family of a believer was God's family, forming a community of believers as children of God.

God as a loving father – Jesus placed a special emphasis on God as one's heavenly father. This teaching contrasts with the more common practice of depicting God as a king or lord.

Virtue of being childlike – Jesus was remarkable in stating that one must become like a child to enter the Kingdom of God.

Importance of faith and prayer – Jesus identified faith or trust in God as a primary spiritual virtue. Associated with this main theme, Jesus taught that one should rely on prayer and expect prayer to be effective.

Healing and exorcism – Jesus taught that his healings and exorcisms indicated that a new eschatological age had arrived or was arriving.

Crucifixion

Jewish and Roman authorities in Jerusalem were wary of Galilean patriots, many of whom advocated or launched violent resistance to Roman rule. The gospels demonstrate that Jesus, a charismatic leader regarded as a potential troublemaker, was executed on political charges. Jesus' criticism of the Temple, the disturbance he caused there, and his refusal to renounce claims of kingship convinced the Jewish high priest to allow Jesus to be transferred into Roman custody.

The Gospels report that Jesus foretold his own Passion, but, according to Geza Vermes, the confused and fearful actions of the disciples suggest that it came as a surprise to them.

Jewish religious movements in Jesus' day

Scholars refer to the religious background of the early 1st century to better reconstruct Jesus' life. Some scholars identify him with one or another group.

Pharisees were a powerful force in 1st-century Judaea. Early Christians shared several beliefs of the Pharisees, such as resurrection, retribution in the next world, angels, human freedom, and Divine Providence. After the fall of the Temple, the Pharisee outlook was established in Rabbinic Judaism. Some scholars speculate that Jesus was himself a Pharisee. In Jesus' day, the two main schools of thought among the Pharisees were the House of Hillel, which had been founded by the eminent Tanna, Hillel the Elder, and the House of Shammai. Jesus' assertion of hypocrisy may have been directed against the stricter members of the House of Shammai, although he also agreed with their teachings on divorce. Jesus also commented on the House of Hillel's teachings (Babylonian Talmud, Shabbat 31a) concerning the greatest commandment and the Golden Rule. Historians do not know whether there were Pharisees in Galilee during Jesus' life, or what they would have been like.

Sadducees were particularly powerful in Jerusalem. They accepted the written Law only, rejecting the traditional interpretations accepted by the Pharisees, such as belief in retribution in an afterlife, resurrection of the body, angels, and spirits. After Jesus caused a disturbance at the Temple, it was to have been the Sadducees who had him arrested and turned over to the Romans for execution. After the fall of Jerusalem, they disappeared from history.

Essenes were apocalyptic ascetics, one of the three (or four) major Jewish schools of the time, though they were not mentioned in the New Testament. Some scholars theorize that Jesus was an Essene, or close to them. Among these scholars is Pope Benedict XVI, who supposes in his book on Jesus that "it appears that not only John the Baptist, but possibly Jesus and his family as well, were close to the Qumran community."

Zealots were a revolutionary party opposed to Roman rule, one of those parties that, according to Josephus inspired the fanatical stand in Jerusalem that led to its destruction in the year 70 AD/CE. Luke identifies Simon, a disciple, as a "zealot", which might mean a member of the Zealot party (which would therefore have been already in existence in the lifetime of Jesus) or a zealous person. The notion that Jesus himself was a Zealot does not do justice to the earliest Synoptic material describing him.

Higher criticism and Christian scripture

Contemporary historians of Christianity use the historical-critical method (or higher criticism) to examine scripture for clues about the historical Jesus. They sort out sayings and events that are more likely to be genuine and use those to construct their portraits of Jesus. They use standard historical methods to discern who wrote each book, where and when they were written, what sources the authors used, what the authors' agendas were.

Biblical scholars hold that the works describing Jesus were initially communicated by oral tradition, and were not committed to writing until several decades after Jesus' crucifixion. After the original oral stories were written down in Greek, they were transcribed, and later translated into other languages. The books of the New Testament had mostly been written by 100 AD/CE, making them, at least the Synoptic Gospels, historically relevant. The Gospel tradition certainly preserves several fragments of Jesus' teaching. The Gospel of Mark is believed to have been written ''c.'' 70 AD/CE. Matthew is placed at being sometime after this date and Luke is thought to have been written between 70 and 100 AD/CE. According to the majority viewpoint, the gospels were written not by the evangelists identified by tradition but by non-eyewitnesses who worked with second-hand sources and who modified their accounts to suit their religious agendas.

Critical scholars consider scriptural accounts more likely when they are attested in multiple texts, plausible in Jesus' historical environment, and potentially embarrassing to the author's Christian community. The "criterion of embarrassment" holds that stories about events with aspects embarrassing to Christians (such as the denial of Jesus by Peter, or the fleeing of Jesus' followers after his arrest) would likely not have been included if those accounts were fictional. Sayings attributed to Jesus are deemed more likely to reflect his character when they are distinctive, vivid, paradoxical, surprising, and contrary to social and religious expectations, such as "Blessed are the poor". Short, memorable parables and aphorisms capable of being transmitted orally are also thought more likely to be authentic.

The earliest extant texts which refer to Jesus are Paul's letters (mid-1st century), which affirm Jesus' crucifixion. Keulman and Gregory hold that the Gospel of Thomas, a collection of 114 sayings of Jesus, predates the four orthodox gospels, and believe it may have been composed around mid-1st century.

A minority of prominent scholars, such as J. A. T. Robinson, have maintained that the writers of the gospels of Matthew, Mark and John were either apostles and eyewitness to Jesus' ministry and death, or were close to those who had been.

Classicist Michael Grant stated that standard historical criteria prevent one from rejecting the existence of a historical Jesus.

Professor of Divinity James Dunn describes the mythical Jesus theory as a ‘thoroughly dead thesis’.

Religious perspectives

By and large, the Jews of Jesus' day rejected his claim to be the Messiah, as do Jews today. For their part, Christian Church Fathers, Ecumenical Councils, Reformers, and others have written extensively about Jesus over the centuries. Christian sects and schisms have often been defined or characterized by competing descriptions of Jesus. Meanwhile, Gnostics, Mandaeans, Manichaeans, Muslims, Baha'is, and others have found prominent places for Jesus in their own religious accounts.

Christian views

Though Christian views of Jesus vary, it is possible to describe a general majority Christian view by examining the similarities between specific Catholic, Eastern Orthodox, and many Protestant doctrines found in their catechetical or confessional texts. Almost all Christian groups regard Jesus as the "Savior and Redeemer", as the Messiah (Greek: ''Christos''; English: Christ) prophesied in the Old Testament, who, through his life, death, and resurrection, restored humanity's communion with God in the blood of the New Covenant. His death on a cross is understood as the redemptive sacrifice: the source of humanity's salvation and the atonement for sin, which had entered human history through the sin of Adam. Christians profess that Jesus suffered death by crucifixion, and rose bodily from the dead in the definitive miracle that foreshadows the resurrection of humanity at the end of time, when Christ will come again to judge the living and the dead, resulting in either entrance into heaven or damnation.

Christians profess Jesus to be the only Son of God, the Lord, and the eternal Word (which is a translation of the Greek ''Logos''), who became man in the incarnation, so that those who believe in him might have eternal life. They further hold that he was born of the Virgin Mary by the power of the Holy Spirit in an event described as the miraculous virgin birth or incarnation. Christians believe that Christ is the true head of the one holy universal and apostolic church.

Orthodox Christians believe that the Godhead is triune, a "Trinity", and that Jesus, as the second person of the Trinity, is fully God. As the 6th-century Athanasian Creed says, the Trinity is "one God" and "three persons... and yet they are not three Gods, but one God." Some unorthodox Christian groups do not accept the doctrine of the Trinity, including The Church of Jesus Christ of Latter-day Saints (LDS Church), Unitarianism, Jehovah's Witnesses, Oneness Pentecostals, Sabbatarian Churches of God and the Christadelphians. (See also Nontrinitarianism.)

Christians consider the Gospel and other New Testament accounts of Jesus to be divinely inspired. Christian writers, such as Benedict XVI, proclaim the Jesus of the Gospels, discounting the historical reconstruction of Jesus as entirely inadequate.

Jewish views

Judaism, including Orthodox Judaism, Hareidi Judaism, Reform Judaism, Karaite Judaism, Conservative Judaism, and Reconstructionist Judaism, rejects the idea of Jesus being God, or a person of a Trinity, or a mediator to God. Judaism also holds that Jesus is not the Messiah, arguing that he had not fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. According to Jewish tradition, there were no more prophets after Malachi, who lived centuries before Jesus and delivered his prophesies about 420 BC/BCE.

The Talmud includes stories which some consider accounts of Jesus in the Talmud, although there is a spectrum from scholars, such as Maier (1978), who considers that only the accounts with the name ''Yeshu'' refer to the Christian Jesus, and that these are late redactions, to scholars such as Klausner (1925), who suggested that accounts related to Jesus in the Talmud may contain traces of the historical Jesus. However the majority of contemporary historians disregard this material as providing information on the historical Jesus. Many contemporary Talmud scholars view these as comments on the relationship between Judaism and Christians or other sectarians, rather than comments on the historical Jesus.

The ''Mishneh Torah'', an authoritative work of Jewish law, provides the last established consensus view of the Jewish community, in ''Hilkhot Melakhim'' 11:10–12 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God". Because, is there a greater stumbling-block than this one? So that all of the prophets spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world — there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (Muhammad) the Ishmaelite who stood after him — there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder." Look how all the world already becomes full of the things of the Messiah, and the things of the Torah, and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.}}

According to Conservative Judaism, Jews who believe Jesus is the Messiah have "crossed the line out of the Jewish community". Reform Judaism, the modern progressive movement, states "For us in the Jewish community anyone who claims that Jesus is their savior is no longer a Jew and is an apostate".

Islamic views

In Islam, Jesus (Arabic: عيسى; `Īsā) is considered to be a Messenger of God and the Messiah who was sent to guide the Children of Israel with the Gospel. Jesus is seen in Islam as a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming. Jesus is mentioned more times in the Qur'an, by name, than Muhammad. According to the Qur'an, believed by Muslims to be God's final revelation, Jesus was born to Mary as the result of virginal conception, and was given the ability to perform miracles. Islamic traditions narrate that he will return to earth near the day of judgement to restore justice and defeat the Antichrist.

Ahmadiyya views

The Ahmadiyya Movement considers Jesus a mortal man who died a natural death. According to the early 20th century writings of Mirza Ghulam Ahmad (the founder of the Ahmadiyya movement), Jesus survived his ordeal on the cross, and after his apparent death and resurrection, he fled Palestine and migrated eastwards to further teach the gospels. Jesus eventually died a natural death of old age in India – Kashmir – and is believed to be buried at Roza Bal.

Although the view of Jesus having migrated to India has also been researched in the publications of independent historians with no affiliation to the movement, the Ahmadiyya Movement are the only religious organization to adopt these views as a characteristic of their faith. The general notion of Jesus in India is older than the foundation of the movement, and is discussed at length by Grönbold and Klatt.

The movement also interprets the second coming of Christ prophesied in various religious texts would be that of a person "similar to Jesus" (''mathīl-i ʿIsā''). Thus, Ahmadi's consider that the founder of the movement and his prophetical character and teachings were representative of Jesus and subsequently a fulfillment of this prophecy.

Bahá'í views

The Bahá'í Faith, founded in 19th-century Persia, considers Jesus, along with Muhammad, the Buddha, Krishna, and Zoroaster, and other messengers of the great religions of the world to be Manifestations of God (or prophets), with both human and divine stations.

God is one and has manifested himself to humanity through several historic Messengers. Bahá'ís refer to this concept as Progressive Revelation, which means that God's will is revealed to mankind progressively as mankind matures and is better able to comprehend the purpose of God in creating humanity. In this view, God's word is revealed through a series of messengers: Moses, Jesus, Mohammed, Bahá'u'lláh (the founder of the Bahá'í Faith) among them. In the Book of Certitude, Bahá'u'lláh claims that these messengers have a two natures: divine and human. Examining their divine nature, they are more or less the same being. However, when examining their human nature, they are individual, with distinct personality. For example, when Jesus says "I and my Father are one", Bahá'ís take this quite literally, but specifically with respect to his nature as a Manifestation. When Jesus conversely stated "...And the Father himself, which hath sent me, hath borne witness of me", Bahá'ís see this as a simple reference to the individuality of Jesus. This divine nature, according to Bahá'u'lláh, means that any Manifestation of God can be said to be the return of a previous Manifestation, though Bahá'ís also believe that some Manifestations with specific missions return with a "new name", and a different, or expanded purpose. Bahá'ís believe that Bahá'u'lláh is, in both respects, the return of Jesus.

Buddhist views

Buddhists' views of Jesus differ. Some Buddhists, including Tenzin Gyatso, the 14th Dalai Lama regard Jesus as a bodhisattva who dedicated his life to the welfare of human beings. The 14th century Zen master Gasan Jōseki indicated that the sayings of Jesus in the Gospels were written by an enlightened man.

Hindu views

In a letter to his daughter Indira Gandhi, Jawaharlal Nehru wrote, "All over Central Asia, in Kashmir and Ladakh and Tibet and even farther north, there is a strong belief that Jesus or Isa travelled about there."

During the "lost years" not mentioned in the New Testament, Jesus reportedly studied in Nalanda and further in Tibet.

Other views

Mandaeanism, a very small Mideastern, Gnostic sect that reveres John the Baptist as God's greatest prophet, regards Jesus as a false prophet of the false Jewish god of the Old Testament, Adonai, and likewise rejects Abraham, Moses, and Muhammad.

Manichaeism accepted Jesus as a prophet, along with Gautama Buddha and Zoroaster.

The New Age movement entertains a wide variety of views on Jesus. The creators of ''A Course In Miracles'' claim to trance-channel his spirit. However, the New Age movement generally teaches that Christhood is something that all may attain. Theosophists, from whom many New Age teachings originated (a Theosophist named Alice A. Bailey invented the term ''New Age''), refer to Jesus of Nazareth as the Master Jesus and believe he had previous incarnations.

Many writers emphasize Jesus' moral teachings. Garry Wills argues that Jesus' ethics are distinct from those usually taught by Christianity. The Jesus Seminar portrays Jesus as an itinerant preacher who taught peace and love, rights for women and respect for children, and who spoke out against the hypocrisy of religious leaders and the rich. Thomas Jefferson, one of the Founding Fathers of the United States and a deist, created the Jefferson Bible entitled "The Life and Morals of Jesus of Nazareth" that included only Jesus' ethical teachings because he did not believe in Jesus' divinity or any of the other supernatural aspects of the Bible.

See also

General topics

* Christian mythology

* INRI (stands for "Jesus the Nazarene, the King of the Jews")

Views on Jesus

* Jesusism

* Jews for Jesus

* Pauline Christianity

* Rejection of Jesus

* Historicity of Jesus

* Lost years of Jesus

New Testament Jesus

* King of Kings

* Life of Jesus in the New Testament

* Race of Jesus

Jesus and history

* Apostolic succession

* Christian apologetics

Related lists

* List of books about Jesus

* List of founders of religious traditions

* List of messiah claimants

* List of people claimed to be Jesus

* List of people who have been considered deities

Notes

References

The Bible

Allison, Dale. ''Jesus of Nazareth: Millenarian Prophet.'' Minneapolis: Augsburg Fortress, 1999. ISBN 0-8006-3144-7

Brown, Raymond E. ''An Introduction to the New Testament.'' New York: Doubleday, 1997. ISBN 0-385-24767-2

Cohen, Shaye J.D.. ''From the Maccabees to the Mishnah''. Philadelphia: Westminster Press, 1987. ISBN 978-0-664-21911-6

Cohen, Shaye J.D. ''The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties.'' Berkeley: University of California Press, 2001. ISBN 0-520-22693-3

Crossan, John Dominic.

* ''The Historical Jesus: The Life of a Mediterranean Jewish Peasant.'' New York: HarperSanFrancisco, 1993. ISBN 0-06-061629-6

* ''Who Killed Jesus?: exposing the roots of anti-semitism in the Gospel story of the death of Jesus''. San Francisco: HarperSanFrancisco, 1995. ISBN 978-0-06-061671-7

Davenport, Guy; and Urrutia, Benjamin (trans.) ''The Logia of Yeshua: The sayings of Jesus''. Washington, DC: Counterpoint, 1996. ISBN 978-1-887178-70-9

De La Potterie, Ignace. ''The hour of Jesus: The passion and the resurrection of Jesus according to John''. New York: Alba House, 1989. ISBN 978-0-8189-0575-9

Durant, Will. ''Caesar and Christ.'' New York: Simon and Schuster, 1944. ISBN 0-671-11500-6

Ehrman, Bart. ''The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew.'' New York: Oxford University Press, 2003. ISBN 0-19-514183-0

Ehrman, Bart. ''The New Testament: A Historical Introduction to the Early Christian Writings.'' New York: Oxford University Press, 2003. ISBN 0-19-515462-2

Fredriksen, Paula. ''Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity.'' New York: Vintage, 2000. ISBN 0-679-76746-0

Fredriksen, Paula. ''From Jesus to Christ: The origins of the New Testament images of Christ.'' New Haven: Yale University Press, 2000. ISBN 978-0-300-08457-3

Finegan, Jack. ''Handbook of Biblical Chronology'', revised ed. Peabody, MA: Hendrickson Publishers, 1998. ISBN 1-56563-143-9

Fuller, Reginald H., ''The Foundations of New Testament Christology''. New York: Scribners, 1965. ISBN 0-227-17075-X

Meier, John P., ''A Marginal Jew: Rethinking the Historical Jesus'', New York: Anchor Doubleday,

: V. 1, ''The Roots of the Problem and the Person'', 1991. ISBN 0-385-26425-9 : V. 2, ''Mentor, Message, and Miracles'', 1994. ISBN 0-385-46992-6 : V. 3, ''Companions and Competitors'', 2001. ISBN 0-385-46993-4

O'Collins, Gerald. ''Interpreting Jesus.'' "Introducing Catholic theology". London: G. Chapman; Ramsey, NJ: Paulist Press, 1983. ISBN 978-0-8091-2572-2

Pelikan, Jaroslav. ''Jesus Through the Centuries: His Place in the History of Culture.'' New Haven: Yale University Press, 1999. ISBN 0-300-07987-7

Robinson, John A. T. ''Redating the New Testament.'' Eugene, OR: Wipf & Stock, 2001 (original 1977). ISBN 1-57910-527-0.

Sanders, E.P. ''The Historical Figure of Jesus.'' London: Allen Lane Penguin Press, 1993. ISBN 978-0-7139-9059-1

Sanders, E.P. ''Jesus and Judaism.'' Minneapolis: Fortress Press, 1987. ISBN 0-8006-2061-5

Vermes, Géza. ''Jesus in his Jewish Context.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-3623-6

Vermes, Géza. ''Jesus the Jew: A Historian's Reading of the Gospels.'' Minneapolis: Augsburg Fortress, 1981. ISBN 0-8006-1443-7

Vermes, Géza. ''The Religion of Jesus the Jew.'' Minneapolis: Augsburg Fortress, 1993. ISBN 0-8006-2797-0

Wilson, A.N. ''Jesus.'' London: Pimlico, 2003. ISBN 0-7126-0697-1

Wright, N.T. ''Jesus and the Victory of God.'' Minneapolis: Augsburg Fortress, 1997. ISBN 0-8006-2682-6

Wright, N.T. ''The Resurrection of the Son of God: Christian Origins and the Question of God.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-2679-6

External links

Complete Sayings of Jesus Christ In Parallel Latin & English

"Jesus Christ." Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 12 Nov. 2009

''From Jesus to Christ: The First Christians'' — documentary about Jesus' life and the early Church.

The Jewish Roman World of Jesus

Category:0s BC births Category:1st-century deaths Category:1st-century executions Category:Apocalypticists Category:Carpenters Category:Christian mythology Category:Christian religious leaders Category:Creator gods Category:Deified people Category:Founders of religions Category:God in Christianity Category:Islamic mythology Category:Jewish Messiah claimants Category:Life-death-rebirth gods Category:Messianism Category:New Testament people Category:People executed by crucifixion Category:People executed by the Roman Empire Category:People from Bethlehem Category:People from Nazareth Category:Prophets in Christianity Category:Prophets of Islam Category:Roman era Jews Category:Savior gods Category:Self-declared messiahs Category:Rabbis of the Land of Israel

ace:Isa af:Jesus van Nasaret als:Jesus Christus am:ኢየሱስ ang:Iesus ab:Иесуа Қьырста ar:يسوع an:Chesús de Nazaret arc:ܝܫܘܥ ast:Xesús az:İsa bm:Yesu Krista bn:যিশু zh-min-nan:Iâ-so͘ ba:Ғайса be:Ісус Хрыстос be-x-old:Ісус Хрыстос bcl:Hesukristo bi:Jisas Kraes bo:ཡེ་ཤུ། bs:Isus br:Jezuz Nazaret bg:Исус Христос bxr:Иисус Христос ca:Jesús de Natzaret cv:Иисус Христос ceb:Jesus cs:Ježíš Kristus cbk-zam:Jesus ny:Yesu Kristu tum:Yesu Khristu co:Gesù Cristu cy:Iesu da:Jesus pdc:Yeesus Grischdus de:Jesus von Nazaret dv:އީސާގެފާނު nv:Doodaatsaahii (Jíísas) dsb:Jezus Kristus et:Jeesus el:Ιησούς Χριστός eml:Gesü es:Jesús de Nazaret eo:Jesuo Kristo ext:Jesucristu eu:Jesus Nazaretekoa ee:Yesu fa:عیسی hif:Jesus fo:Jesus fr:Jésus de Nazareth fy:Jezus Kristus fur:Jesus ga:Íosa Críost gd:Ìosa Chrìosd gl:Xesús de Nazareth gan:耶穌 got:𐌹𐌴𐍃𐌿𐍃 𐍇𐍂𐌹𐍃𐍄𐌿𐍃/Iesus Xristus hak:Yâ-sû ko:예수 ha:Isa Almasihu hy:Հիսուս hi:ईसा मसीह hsb:Jězus hr:Isus ig:Jisọs Kraịst ilo:Jesus id:Yesus ia:Jesus Christo iu:ᐱᐅᓕᑦᓯᔨ/piulitsiji os:Йесо Чырысти xh:UYesu Kristu is:Jesús it:Gesù he:ישו jv:Yesus Kristus kl:Jiisusi-Kristus kn:ಯೇಸು ಕ್ರಿಸ್ತ ka:იესო ქრისტე kk:Иса Мәсіх kw:Yesu Krist rw:Yezu Kirisitu rn:Yezu Kirisitu sw:Yesu kv:Исус Кристос kg:Yesu ht:Jezi ku:Îsa lad:Yeshu lbe:Эса идавс lo:ພະເຍຊູ la:Iesus lv:Jēzus Kristus lb:Jesus vun Nazaret lt:Jėzus Kristus lij:Gesû Cristo li:Zjezus Christus jbo:iesus lg:Jesu Kristo lmo:Gesü de Nazaret hu:Jézus mk:Исус Христос mg:Jesoa ml:യേശു mt:Ġesù mi:Ihu Karaiti mr:येशू ख्रिस्त arz:يسوع ms:Yesus Kristus cdo:Ià-sŭ mwl:Jasus mn:Есүс Христ my:ခရစ်တော်၊ ယေရှု nah:Yeshua Christós na:Jesu Kristo fj:Jisu Karisito nl:Jezus (traditioneel-christelijk) nds-nl:Jezus Christus ja:イエス・キリスト nap:Gèsù pih:Jesus no:Jesus Kristus nn:Jesus nrm:Jésus-Chrît oc:Jèsus mhr:Исус Христос uz:Iso Masih pa:ਈਸਾ ਮਸੀਹ pnb:یسوع pap:Hesus ps:عیسی pms:Gesù ëd Nàsaret tpi:Jisas nds:Jesus Christus pl:Jezus Chrystus pt:Jesus ty:Iesu Mesia ksh:Jesus Christus ro:Isus din Nazaret rm:Jesus da Nazaret qu:Jesus rue:Ісус Хрістос ru:Иисус Христос sah:Исус sm:Iesu Keriso sc:Gesùs sco:Jesus Christ sq:Jezusi scn:Gesù Cristu si:ජේසුස් තුමා simple:Jesus ss:Bukhristu sk:Ježiš Kristus cu:Їисъ Хрїстъ sl:Jezus Kristus szl:Jezus Kristus so:Ciise srn:Jesus Christus sr:Исус sh:Isus fi:Jeesus sv:Jesus tl:Hesus ta:இயேசு கிறித்து kab:Ɛisa tt:Ğaysa te:యేసు th:พระเยซู tg:Исо to:Sīsū Kalaisi tr:İsa tk:Isa Pygamber tw:Yesu Kristo uk:Ісус Христос ur:عیسیٰ علیہ السلام ug:ئەيسا مەسىھ za:Yesu vec:Jesu vi:Giê-su fiu-vro:Jeesus vls:Jezus van Nazareth war:Hesus wo:Yéesu-kristaa wuu:耶稣 yi:יעזוס yo:Jésù zh-yue:耶穌 bat-smg:Jiezos Krėstos zh:耶稣

Stephen Cleobury CBE ( ; born 31 December 1948) is an English organist and conductor. He was organ scholar at St John's College, Cambridge and sub-organist of Westminster Abbey before becoming Master of Music at Westminster Cathedral in 1979. He was also the President of the Royal College of Organists from 2008.

In 1982 he took up the position of Director of Music for the Choir of King's College, Cambridge, where he also teaches music. He has been conductor of Cambridge University Musical Society (CUMS) since 1983, and was Chief Conductor of the BBC Singers from 1995 to 2007, and Conductor Laureate from 2007. In 2008, Cleobury was awarded an Honorary Fellowship of the Royal School of Church Music. Cleobury was appointed Commander of the Order of the British Empire (CBE) in the 2009 Birthday Honours.

His brother Nicholas Cleobury is also a conductor. His cousin Stephen Dean is a composer.

Recordings

CD

Organ

1993 - Organ Favourites from King's College, Cambridge

Conducting

2007 - I Heard a Voice - Music From the Golden Age, Works by Weelkes, Gibbons and Tomkins (Choir of King's College, Cambridge, Oliver Brett, Peter Stevens)

2006 - Brahms: A German Requiem (Choir of King's College, Cambridge, with Susan Gritton, Hanno-Muller Brachmann, Evgenia Rubinova and Jose Gallardo)

2001 - Handel Coronation Anthems

2002 - Vivaldi: Gloria (Choir of King's College, Cambridge, with the Academy of Ancient Music)

2003 - Mahler: Symphony No. 2, 'Auferstehung' (CUMS with MIT, Boston)

2000 - Best Loved Hymns (Choir of King's College, Cambridge)

1999 - Rachmaninov: Vespers (Choir of King's College, Cambridge)

1996 - The King's Collection (Choir of King's College, Cambridge)

1994 - Ikos (Choir of King's College, Cambridge)

1994 - Handel: Messiah (Choir of King's College, Cambridge, with Lynne Dawson, Hilary Summers, John Mark Ainsley and Alastair Miles)

1994 - Bach: St Matthew Passion (Choir of King's College, Cambridge, with Rogers Covey-Crump, Michael George, Emma Kirkby, Michael Chance, Martyn Hill, David Thomas)

1990 - Tallis: Spem in alium, Lamentations of Jeremiah, Responsaries (Choir of King's College, Cambridge)

1984 - O Come All Ye Faithful (Favourite Christmas Carols) (Choir of King's College, Cambridge)

DVD

Conducting

Anthems from King's (Choir of King's College, Cambridge)

Carols from King's (Choir of King's College, Cambridge)

Handel: Messiah (Choir of King's College, Cambridge)

References

External links

King's College (accessed November 2006)

Stephen Cleobury interviewed by Alan Macfarlane 4th July 2008 (film)

Stephen Cleobury interviewed by Barry Rose, 1987

Category:1948 births Category:Living people Category:English conductors (music) Category:Choral conductors Category:English classical organists Category:Cathedral organists Category:Organ scholars Category:Alumni of St John's College, Cambridge Category:Old Vigornians Category:Commanders of the Order of the British Empire

Coordinates	1°29′35″N124°50′29″N
name	Catherine
title	Duchess of Cambridge (more)
imgw	200px
full name	Catherine Elizabeth
house	House of Windsor
spouse	Prince William, Duke of Cambridge
father	Michael Francis Middleton
mother	Carole Elizabeth (née Goldsmith)
birth date	January 09, 1982
birth place	Reading, Berkshire, England
religion	Anglican (Church of England) }}

Catherine, Duchess of Cambridge (Catherine Elizabeth; ''née'' Middleton; born 9 January 1982), popularly known as "Kate", is the wife of Prince William, Duke of Cambridge. William is second in line to the thrones of the sixteen Commonwealth realms, and when he becomes king, she will become queen consort. Catherine grew up in Chapel Row at Bucklebury, a village near Newbury, Berkshire, England. She studied in Scotland at the University of St Andrews, where she met William in 2001. They started a romantic relationship that continued until a break-up lasting for several months in 2007. However, they continued to be friends and rekindled their relationship later that year.

Prior to the wedding, Catherine attended many high-profile royal events. Once their relationship became public, Catherine received widespread media attention and there was much speculation that she and William would eventually marry. Their engagement was announced on 16 November 2010, and they married on 29 April 2011 at Westminster Abbey.

Biography

Early life and family

Catherine was born at Royal Berkshire Hospital in Reading on 9 January 1982 and christened at St Andrew's Bradfield, Berkshire on 20 June 1982. She is the eldest of three children born to Carole Elizabeth Middleton (née Goldsmith), a former flight attendant and now part-owner of Party Pieces, a private company with an estimated worth of £30 million, and Michael Francis Middleton, who also worked as a flight attendant prior to becoming a flight dispatcher for British Airways, currently also an owner of Party Pieces. Her parents married on 21 June 1980, at the Parish Church of Dorney, Buckinghamshire, and in 1987, founded Party Pieces, a mail order company that sells party supplies and decorations. Her siblings are Philippa "Pippa" Charlotte and James Middleton. The family has complained about press harassment of Pippa and their mother since Catherine's engagement.

Catherine's paternal family came from Leeds, West Riding of Yorkshire, and her great-grandmother Olivia was a member of the Lupton family, who were active for generations in Leeds in commercial and municipal work. Her ancestors include The Rev. Thomas Davis, a Church of England hymn-writer. Carole Middleton's maternal family, the Harrisons, were working class labourers and miners from Sunderland and County Durham.

Catherine's parents were based in Amman, Jordan, working for British Airways from May 1984, to September 1986, where Catherine went to an English language nursery school, before returning to their home in Berkshire. After her return from Amman, Catherine was educated at St Andrew's School near the village of Pangbourne in Berkshire, then briefly at Downe House. She continued her studies at Marlborough College, a co-educational independent boarding school in Wiltshire, followed by the University of St Andrews in Fife, Scotland where she met William. She graduated with an MA (2:1 Hons) in the History of Art.

Career

In November 2006, Catherine accepted a position as an accessory buyer with the clothing chain Jigsaw. She also worked part-time until January 2011 as a catalogue photographer, webpage designer and marketing officer for her parents' firm "Party Pieces". In 2008, it was reported that she had quit her job at Jigsaw to become a professional photographer, intending to take private classes with photographer Mario Testino, who had taken several well-known photographs of Diana, Princess of Wales and her sons. Testino later denied that Catherine was going to be working for him.

Public image and style

Catherine is admired for her fashion sense and has been placed on numerous "best dressed" lists. She was selected by ''The Daily Telegraph'' as the "Most Promising Newcomer" in its 2006 list of style winners and losers. ''Tatler'' placed her at number 8 on its yearly listing of the top ten style icons in 2007. She was featured in ''People'' magazine's 2007 and 2010 best-dressed lists. Catherine was named as one of Richard Blackwell's ten "Fabulous Fashion Independents" of 2007. In June 2008, Style.com selected Catherine as its monthly beauty icon. In July 2008, Catherine was included in ''Vanity Fair''s international best-dressed list. In February 2011, Catherine was named the Top Fashion Buzzword of the 2011 season by the Global Language Monitor.

Relationship with Prince William

Catherine's status as the undeclared girlfriend of William brought her widespread media coverage in Britain and abroad and she was often photographed on her daily outings. On 17 October 2005, she complained through her lawyer about harassment from the media, stating that she had done nothing significant to warrant such publicity. In February 2006, it was announced that Catherine would receive her own 24-hour security detail supplied by the Royalty Protection branch (SO14). This fuelled further speculation that she and William would soon be engaged, since she would not otherwise be entitled to this service.

No engagement was forthcoming and Catherine was not granted an allowance to fund this security. Media attention increased around the time of Catherine's 25th birthday in January 2007, prompting warnings from both Charles and William and from Catherine's lawyers, who threatened legal action. Two newspaper groups, News International, which publishes ''The Times'' and ''The Sun'', and the Guardian Media Group, publishers of ''The Guardian'', decided to refrain from publishing paparazzi photographs of her. Catherine attended at least one event as an official royal guest, William's Passing Out Parade at the Royal Military Academy Sandhurst on 15 December 2006. In December 2007, it was reported that Catherine had moved in with Prince William at Clarence House, the residence of the Prince of Wales in London. Clarence House later denied this.

On 17 May 2008, Catherine attended the wedding of William's cousin Peter Phillips to Autumn Kelly, which the prince did not attend. On 19 July 2008, she was a guest at the wedding of Lady Rose Windsor and George Gilman. William was away on military operations in the Caribbean, serving aboard the HMS ''Iron Duke''. In 2010, Catherine pursued an invasion of privacy claim against two agencies and photographer Niraj Tanna, who took pictures of her over Christmas 2009. Catherine obtained a public apology, £5,000 in damages, and legal costs.

Breakup and reconciliation

On 14 April 2007, ''The Sun'' newspaper broke a "world exclusive" suggesting that Prince William and Catherine had split up. Other media outlets, such as the BBC, confirmed the story as the day progressed. The couple decided to break up during a holiday in the Swiss resort of Zermatt. Clarence House made only one comment about the relationship's end, according to ''The Times'', stating, "We don't comment on Prince William's private life". Newspapers speculated about the reasons for the split, although these reports relied on anonymous sources.

The original report in ''The Sun'' quoted a "close friend of the couple" as saying that Catherine felt William had not been paying her enough attention. The paper highlighted reports that William had been spending time with other young women and said the Prince, aged 24 at the time of the split, felt he was too young to marry. A report in the ''Daily Mail'' blamed a desire by royal courtiers not to "hurry along" a marriage announcement, and William's desire to enjoy his bachelor status within his Army career. The ''Mail'' also suggested that a friend of William encouraged the Prince to take a "careless approach" to relationships. The same article suggested that Catherine had "expected too much" in wanting William to demonstrate his commitment to her.

In June 2007, Catherine and William insisted they were "just good friends" following reports of a reconciliation. Catherine and her family attended the Concert for Diana at Wembley Stadium, where she and William sat two rows apart. The couple were subsequently seen together in public on a number of occasions and several news sources, including the BBC and the ''Daily Mail'', stated that they had "rekindled their relationship". Catherine also joined William and Charles on a deerstalking expedition at Balmoral and attended the wedding of William's cousin, Peter Phillips, even though William, due to a prior commitment, did not. In April 2008, Catherine accompanied William when he was awarded his RAF wings at the Royal Air Force College Cranwell. On 16 June 2008, Catherine attended William's investiture into the Order of the Garter, along with the Royal Family.

Engagement and wedding

Prince William and Catherine Middleton became engaged in October 2010 in Kenya, East Africa, during a 10-day trip to the Lewa Wildlife Conservancy to celebrate William passing his RAF helicopter search and rescue course. Clarence House announced the engagement on 16 November 2010. The couple married in Westminster Abbey on 29 April 2011, (St. Catherine's Day) with the day declared a bank holiday in the United Kingdom. Estimates of the global audience for the wedding range from 300 million to two billion people, whilst 24.5 million watched the event live in the United Kingdom.

Royal duties

Public appearances

Catherine was formally introduced to public life on 24 February 2011, two months before the wedding, when she and William attended a lifeboat naming ceremony in Trearddur, Anglesey in North Wales. A day later they appeared in St Andrews and launched the university's 600th anniversary celebrations. On 16 February 2011, Clarence House announced that the Duke and Duchess's first royal tour of Canada would take place in July 2011.

In May 2011, shortly after the wedding, and while Prince Charles was in official visit to the United States, Clarence House announced that the Duke and Duchess would visit California after their Canadian tour. It was the Duchess of Cambridge's first visit to the United States.

She recently handed out medals to the members of the Irish Guards. Catherine visited the Canadian Museum of Civilization to attend a citizenship ceremony, on 1 July 2011 in Gatineau, Canada. The newly married Royal Couple were on the second day of their first joint overseas tour. They were joined by thousands of Canadians taking part in the Canada Day celebrations, which mark Canada’s 144th Birthday.

Titles, styles, honours and arms

name	The Duchess of Cambridge
dipstyle	Her Royal Highness
offstyle	Your Royal Highness
altstyle	Ma'am }}

9 January 1982 29 April 2011: ''Miss'' Catherine Elizabeth Middleton 29 April 2011 present: ''Her Royal Highness'' The Duchess of Cambridge

Catherine's full title and style is ''Her Royal Highness Princess William Arthur Philip Louis, Duchess of Cambridge, Countess of Strathearn, Baroness Carrickfergus''.

Unlike the majority of royal brides, and in contrast to most previous consorts-in-waiting for over 350 years, Catherine does not come from a royal or aristocratic background. On the morning of their wedding day on 29 April 2011, at 8:00 am, officials at Buckingham Palace announced that in accordance with royal tradition and on recognition of the day by the Queen, Prince William was created Duke of Cambridge, Earl of Strathearn and Baron Carrickfergus.

Honours

Honorary military appointments

; Canada 5 July 2011 present: Canadian Ranger

Honorific eponyms

;Awards : Their Royal Highnesses The Duke and Duchess of Cambridge Award, University of Waterloo, Waterloo

Coat of arms

Notes	The Duchess bears the arms of her husband, Prince William, Duke of Cambridge, impaled with her own arms. Catherine's coat of arms is based on those of her father Michael Middleton, which was granted to him by the College of Arms on the 19 April 2011. Thomas Woodcock, Garter King of Arms, the senior officer of the College of Arms, helped the family with the design.
Adopted	19 April 2011
Coronet	Coronet of a child of the Heir Apparent
Escutcheon	Quarterly 1st and 4th Gules three lions passant guardant in pale Or armed and langed Azure (England), 2nd Or a lion rampant Gules armed and langued Azure within a double tressure flory counterflory of the second (Scotland), 3rd Azure a harp Or stringed Argent (Ireland), the whole differenced with a label of three points Argent with the central point charged with an escallop Gules (Prince William); Impaled with a shield per pale Azure and Gules, a chevron Or, cotised Argent, between three acorns slipped and leaved Or (Middleton).
Symbolism	right|100px The dividing line (between two colours) down the centre is a canting of the name 'Middle-ton'. The acorns (from the oak tree) are a traditional symbol of England and a feature of west Berkshire, where the family have lived for 30 years. The three acorns also denote the family's three children. The gold chevron in the centre of the arms is an allusion to Carole Middleton's maiden name of Goldsmith. The two white chevronels (narrow chevrons above and below the gold chevron) symbolise peaks and mountains, and the family's love of the Lake District and skiing.
Previous versions	Her previous coat of arms depicted a lozenge shaped shield of arms which hangs from a blue ribbon, this symbolised her unmarried state. This version of the arms is now used only by her sister Pippa as it denotes an unmarried daughter of their father Michael Middleton. }}

Ancestry

In a study of the ancestry of Catherine, William Addams Reitwiesner uncovered that she shares ancestors with her husband Prince William; the closest relationship is via William's mother and Catherine's father through a common descent from Sir Thomas Fairfax and his wife Agnes (or Anne) Gascoigne, daughter of Sir William Gascoigne and his wife, née Lady Margaret Percy. This makes the couple fifteenth cousins. Sir Thomas Fairfax and Agnes Gascoigne are through Catherine's great-grandmother Olive Lupton, daughter of a Leeds cloth merchant Francis Lupton and his wife Harriet (née Davis) – Fairfax being an ancestor of Lupton. In turn Lady Margaret Percy is descended from Edward III.

In his original publication of Middleton's ancestry, Reitwiesner uncovered circumstantial evidence, that has since been disproved, suggesting that Catherine and William were twelfth cousins once removed with common descent from Sir Thomas Leighton and Elizabeth Knollys, the latter a cousin once removed of Elizabeth I.

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Popular culture

Following international attention regarding the wedding, Lifetime aired a TV movie entitled ''William & Kate'' on 18 April 2011, in the US. The film premiered in the UK on 24 April 2011. Catherine was played by Camilla Luddington and William by Nico Evers-Swindell. TV programmes were also shown in the UK prior to the wedding which provided deeper insights into the couple's relationship and backgrounds, including ''When Kate Met William'' and Channel 4's ''Meet the Middletons''.

A second TV Movie is also being produced that covers much the same ground as "William & Kate". That movie titled ''William & Catherine: A Royal Romance'' stars Alice St. Clair as Kate Middleton and Dan Amboyer as Prince William. Of note in this second television movie is the appearance of Jane Alexander as Queen Elizabeth and ''Alias'' alum Victor Garber as Prince Charles. According to The Hollywood Reporter the movie is scheduled to air August 27, 2011 in the United States on the Hallmark Channel. The movie was filmed in Bucharest.

Footnotes

References

Bibliography

}}

External links

The Duchess of Cambridge The British Monarchy official website

Engaged! Prince William and Kate, LIFE, 25 April 2011

"Popular girl who caught royal eye", ''BBC News'', 31 March 2005

"Royal wedding: Family tree", ''BBC News'', 13 April 2011

Cracroft's Peerage

in England and Wales and in Northern Ireland

Category:1982 births Category:Living people Category:Alumni of the University of St Andrews Category:British baronesses Category:British countesses Category:British duchesses by marriage Category:British princesses by marriage Category:English Anglicans Category:English socialites Category:House of Windsor Category:Mountbatten-Windsor family Category:Old Marlburians Category:Old St Andrews Category:People from Bucklebury Category:Prince William, Duke of Cambridge

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Coordinates	1°29′35″N124°50′29″N
name	Prince William
title	Duke of Cambridge (more)
imagw	245
spouse	Catherine, Duchess of Cambridge
house	House of Windsor
full name	William Arthur Philip Louis The middle name Louis is pronounced .|groupfn |namesur}}

| titles = ''HRH'' Prince William, Duke of Cambridge | father = Charles, Prince of Wales | mother = Diana, Princess of Wales | birth_date = June 21, 1982 | birth_place = St Mary's Hospital, London | date of christening = 4 August 1982 | place of christening = Buckingham Palace, London | religion = Anglican (Church of England) }} Prince William, Duke of Cambridge (William Arthur Philip Louis; born 21 June 1982) is the elder son of Charles, Prince of Wales, and Diana, Princess of Wales, and third eldest grandchild of Queen Elizabeth II and Prince Philip, Duke of Edinburgh. He is second in the line of succession, behind his father, to the thrones of sixteen independent sovereign states known as the Commonwealth realms: the United Kingdom, Canada, Australia, New Zealand, Jamaica, Barbados, the Bahamas, Grenada, Papua New Guinea, the Solomon Islands, Tuvalu, Saint Lucia, Saint Vincent and the Grenadines, Belize, Antigua and Barbuda, and Saint Kitts and Nevis. Consequently, he is also second in line, again behind his father, to the position of Head of the Commonwealth (figurehead of the 54-member Commonwealth of Nations) and, in England only, Supreme Governor of the Church of England.

He was educated at four schools in the United Kingdom and obtained a degree from the University of St Andrews. He spent parts of a gap year in Chile, Belize, and countries in Africa, most notably Kenya where he has lived and holidayed several times. Besides his engagement to Kate whilst living in Kenya, Prince William has also taken Kiswahili studies at universities in Kenya and Tanzania. He was commissioned as a lieutenant in the Blues and Royals regiment of the Household Cavalry—serving with his brother Prince Harry—and, two years later, earned his wings by completing pilot training at Royal Air Force College Cranwell. In 2009, the Prince transferred to the Royal Air Force, was promoted to flight lieutenant and underwent helicopter flying training in order to become a full time pilot with the Search and Rescue Force. In Autumn 2010, he completed his general and special-to-type helicopter training and he is now at RAF Valley on No. 22 Squadron performing co-pilot duties on board a Sea King search and rescue helicopter. Prince William married his longtime girlfriend, the then Catherine Middleton, on 29 April 2011 at Westminster Abbey. Hours prior to his wedding, Prince William was created Duke of Cambridge, Earl of Strathearn and Baron Carrickfergus.

Early life

Prince William was born at St Mary's Hospital, London on 21 June 1982. He was baptised in the Music Room of Buckingham Palace on 4 August 1982 (the 82nd birthday of his paternal great-grandmother, Queen Elizabeth the Queen Mother) by the then Archbishop of Canterbury, Robert Runcie. William's godparents are: former King Constantine II of Greece (his paternal cousin); Princess Alexandra, The Hon Mrs Angus Ogilvy (his paternal cousin); the Duchess of Westminster; the Lady Susan Hussey; Lord Romsey (his paternal cousin); and Sir Laurens van der Post.

As a male-line grandchild of the sovereign and son of the Prince of Wales, William was styled 'His Royal Highness' 'Prince William of Wales', though he was affectionately called 'Wombat' by his parents or 'Wills' (the latter a name coined by the press by which he is still known by the general public). It was reported that, at age seven, the Prince said to his mother that he desired to be a police officer when he was older, so that he might be able to protect her; a statement to which his brother responded: "Oh, no you can't. You've got to be King." William's first public appearance was on 1 March 1991 (Saint David's Day), during an official visit of his parents to Cardiff, Wales. After arriving by aeroplane, the Prince was taken to Llandaff Cathedral, where he signed the visitors' book, thereby demonstrating that he was left-handed. On 3 June 1991, William was admitted to Royal Berkshire Hospital after having been hit on the side of the forehead by a fellow student wielding a golf club. The Prince did not lose consciousness, but did suffer a depressed fracture of the skull and was operated on at the Great Ormond Street Hospital, resulting in a permanent scar.

William's mother desired her two sons should have wider experiences than are usual for royal children. Diana took William and his brother to Walt Disney World and McDonald's; in addition they visited AIDS clinics and shelters for the homeless. She also bought them things typical teenagers used, such as video games. Diana, Princess of Wales, who was by then divorced from the Prince of Wales, died in a car accident in 1997. William, along with his brother and father, was staying at Balmoral Castle at the time, and the Prince of Wales waited until early the following morning to tell his sons about their mother's death. At his mother's funeral, William accompanied his father, brother, paternal grandfather, and maternal uncle in walking behind the funeral cortège from Buckingham Palace to Westminster Abbey.

Education

William was educated at independent schools, starting at Jane Mynors' nursery school and the pre-preparatory Wetherby School, both in London. Following this, he attended Ludgrove School and was privately tutored during summers by Rory Stewart. At Ludgrove he also participated in football—along with swimming, basketball, clay pigeon shooting, and cross-country running. William sat for the entrance exam to Eton College and was admitted. There he studied geography, biology and history of art at A-Level, obtaining an A in geography, a C in biology and a B in history of art. At Eton he continued to play football, captaining his house team, and took up water polo. The decision to place William in Eton went against the family tradition of sending royal children to Gordonstoun (William's grandfather, father, two uncles, and two cousins all attended); it did, however, make the Prince follow in the Spencer family footsteps, as both Diana's father and brother had attended Eton. It was also agreed between the Royal Family and the tabloid press that William would be allowed to study free of paparazzi intrusion in exchange for regular updates of the Prince's life. Then chairman of the Press Complaints Commission, John Wakeham, said of the arrangement: "Prince William is not an institution; nor a soap star; nor a football hero. He is a boy: in the next few years, perhaps the most important and sometimes painful part of his life, he will grow up and become a man."

After completing his studies at Eton, the Prince took a gap year, during which he took part in British Army training exercises in Belize, and, for ten weeks, taught children in the town of Tortel, in southern Chile, as part of the Raleigh International programme. It was during his time in the latter location that he lived with other young teachers, sharing in the common household chores, including cleaning the toilet, and also volunteered as the guest radio jockey for the local radio station.

By 2001, William was back in the United Kingdom and had enrolled, under the name William Wales, at the University of St Andrews. News of this caused a temporary increase in the number of applications to St Andrews, mostly from young women who wanted an opportunity to meet the Prince. The extra attention did not deter him, though, and he embarked on a degree course in art history, later changing his main subject to geography, and going on to earn a Scottish Master of Arts degree with upper second class honours in geography—the best degree of any heir to the throne of Britain and the Commonwealth realms. While at university, Prince William also represented the Scottish national universities water polo team at the Celtic Nations tournament in 2004. He was known as “Steve” by other students to avoid any journalists overhearing and realising his identity.

Royal duties and career

William began to accompany his parents on official visits at an early age; his first overseas royal tour was with his parents to Australia and New Zealand in 1983, a decision made by the Princess of Wales that was considered to be unconventional; not only was William so young, but both the first and second in line for the throne would be travelling together. However, he accompanied either both parents or his father on subsequent tours, and, upon graduation from university, began to undertake duties of his own, as well as obtaining experience in the private workforce when he worked with land management at Chatsworth House and interned at HSBC.

Military career

Having decided to follow a military career, in October 2005 William attended the four day Regular Commissions Board at Westbury in Wiltshire where he underwent selection to judge his suitability to become an Army officer. Having passed selection, William went up to the Royal Military Academy Sandhurst in January 2006. Successfully completing the course, William graduated from Sandhurst on 15 December 2006, the graduation parade being attended by the Queen and the Prince of Wales, along with other members of the Royal Family, and William officially received his commission as a lieutenant at midnight. With his rank obtained, the Prince, under the name of William Wales, followed his younger brother into the Blues and Royals as a troop commander in an armoured reconnaissance unit, after which he spent four months in training for the post at Bovington Camp, Dorset.

Once officially enrolled and commissioned in the Armed Forces, William expressed a desire to participate in active service; in this there was a recent precedent of the service of his great-great-uncle Edward VIII who, as Prince of Wales, served in France during the First World War; his great-grandfather George VI who also served during World War I (with the Navy at the Battle of Jutland and in France with the Air Force); and his paternal grandfather Prince Philip, Duke of Edinburgh, who served with distinction during World War Two. More recently, his uncle Prince Andrew, Duke of York served in the Falklands war.

Though Major-General Sebastian Roberts, general officer commanding the Household Division, had said William being deployed was possible, the Prince's position as second in line to the throne, and the convention of ministers advising against the person in that position being put into dangerous situations, cast doubts on William's ability to see combat. These doubts increased after Prince Harry's deployment was cancelled in 2007, due to "specific threats". William, instead, went on to training in the Royal Navy and Royal Air Force, obtaining his commission as a sub-lieutenant in the former and flying officer in the latter (both broadly equivalent to the rank of lieutenant in the Army). With this complete, the Prince undertook an attachment with the Air Force, undergoing an intensive four-month training course at RAF Cranwell, which, upon completing the course on 11 April 2008, he was presented with his RAF wings by his father, who had himself received his wings after training at the same college. It was later revealed that it had been during this secondment that Prince William had helped to man a C-17 Globemaster to Afghanistan, during which he assisted in the repatriation of the body of Trooper Robert Pearson. The Prince had been affectionately known by his fellow airmen, and his callsign was designated, as ''Billy the Fish'', a pun on his title.

William then moved to train with the Navy for two months, from June to August 2008, during which time he spent three weeks at the Britannia Royal Naval College, training on units of the surface fleet, and submarines, as well as with the Fleet Air Arm and Royal Marines, before deploying for a further five weeks on HMS ''Iron Duke'' in the Caribbean. It was during this tour that the Prince took part in a secret underwater mission, as well as helping to identify and capture a small vessel that had been transporting an approximate £40 million worth of cocaine, and taking part in other raids.

Owing to William's future role, a long term career in the military was considered out of the question; due to his position, his desire to see active service was always unlikely to be granted. William originally joined the military on a short-service commission lasting three years. However, it was announced in September 2008 that the Prince would be extending his time in the forces, first by taking on another secondment in the autumn of 2008 (including working at the MOD and non-operational flying with the Army Air Corps). Then it was announced that he would transfer from the Army to the RAF in order to train as a full time search and rescue helicopter pilot; this role enables him to take an active role as a member of the armed forces without him being deployed on combat operations.

In January 2009, William transferred his commission to the RAF and was promoted to Flight Lieutenant. He trained to become a helicopter pilot with the RAF's Search and Rescue Force. In January 2010, he graduated from the Defence Helicopter Flying School at RAF Shawbury, where he had been under the instruction of Squadron Leader Craig Finch. On 26 January 2010 he transferred to the Search and Rescue Training Unit at RAF Valley on Anglesey to receive training on the Sea King search and rescue helicopter and graduated from this course 17 September 2010.

It was announced on 15 April 2010 that William will remain at RAF Valley for his operational tour, being assigned to No. 22 Squadron and initially performing co-pilot duties. It is expected that William's operational tour will last 30 to 36 months.

William participated in his first rescue mission (as co-pilot of an RAF Sea King Helicopter) and responded on Saturday, 2 October 2010, to an emergency call from the Liverpool Coastguard. The prince, who was excited to finally take part in an active mission, and the other three members of the crew flew from their base at RAF Valley in Anglesey, North Wales, to an offshore gas rig in Morecambe Bay, northwest England. William and three other crew members picked up a man who had suffered an apparent heart attack on the rig and airlifted him to a local hospital.

Royal duties

At the age of 21, Prince William was appointed as a Counsellor of State, and began his royal duties by first serving in that capacity when the Queen was abroad to attend the Commonwealth Heads of Government Meeting 2003, in Nigeria. For his 21st birthday, William also accompanied his father on a royal tour of Wales, where they visited the Anglesey Food Fair and opened a centre for the homeless in Newport. By July 2005, he was on his first solo overseas tour, travelling to New Zealand, on behalf of his grandmother in her role as Queen of New Zealand, to participate in World War II commemorations. For the 30th anniversary of his father's charity, The Prince's Trust, William and his brother were interviewed together for the first time by Ant & Dec. In July 2007, Prince William accompanied his grandmother's cousin The Duke of Kent, who is President of the UK Scout Association, in opening the 21st World Scout Jamboree, celebrating the centennial of the founding of the Scout Movement.

It was said in Tina Brown's 2007 biography of Diana, Princess of Wales, that Prince William had, like his father, expressed a desire to become Governor-General of Australia, though fulfilment of the idea was considered doubtful by then-Prime Minister of Australia John Howard, who said: "We have for a long time embraced the idea that the person who occupies that post should be in every way an Australian citizen."

In 2009, a private office was set up for William by his grandmother, with Sir David Manning being appointed as his adviser. Manning personally accompanied him in January 2010 as he toured Auckland and Wellington on behalf of the Queen; William opened the new building of the Supreme Court of New Zealand and was welcomed as a Māori chief. In March 2011, William visited Christchurch, New Zealand, after the recent earthquake, and there addressed the memorial service at Hagley Park, on behalf of his grandmother. Upon leaving New Zealand, William travelled to Australia, where he made a visit to areas badly affected by flooding in the states of Queensland and Victoria. After twice accompanying his parents to Canada, the Prince, with his wife, is expected to officially tour the country in June and July 2011, attending Canada Day celebrations on Parliament Hill. ''(See 2011 Royal tour of Canada.)'' Speculation in late 2009 that William would be taking over increasing numbers of the Queen's ceremonial and state duties has been denied by the Palace.

Personal interests

Following his parents' examples, William took interest in various causes from a relatively early age. The late Princess of Wales' work with HIV/AIDS aid and prevention, and the Prince of Wales' work with the natural environment and the inner-city disadvantaged, directed William into those areas. He also showed a desire to focus on the needy in Africa, sometimes working with his brother's charity, Sentebale.

On 23 January 2009, it emerged that Prince William had written the foreword to a book for the first time. The cover of ''Home from War'', the autobiography of a soldier from the Prince's regiment who was seriously wounded in a Taliban ambush, notes his contribution.

Humanitarian and environmental causes

William became aware of HIV/AIDS in the mid 1990s, when his mother began to take her two sons to visit shelters and clinics for those suffering from the disease. In January 2005, Prince William and his brother volunteered at a British Red Cross aid distribution centre to pack emergency supplies for countries that were affected by the 2004 Boxing Day tsunami. Later, in September, William granted his patronage to Centrepoint, a charity that assists the homeless. During the period when his mother had been patron of Centrepoint, he had accompanied her on visits to its headquarters and projects.

William also worked in the children's unit at The Royal Marsden Hospital for two days of work experience in 2005, as well as helping out in the medical research, catering, and fund raising departments. The same year, he spent two weeks in North Wales with a mountain rescue team. In May 2007, William became patron of both organisations (his mother had also previously been patron of the Royal Marsden Hospital) and he became attracted to Mountain Rescue England and Wales in order to, in his words, "highlight and celebrate the vital, selfless and courageous work of our mountain rescue organisations".

The Prince also became a patron of the Tusk Trust in December 2005, a charity that works towards conserving wildlife and initiating community development, including providing education, across Africa. William became associated with the organisation after he witnessed its work first hand when he was in Africa. Saying "rural African initiatives that foster education, responsibility and participation in the local community light the way to conservation", he carried out his first official duty with the trust in launching a bike ride across the African continent in 2007.

Sports

William plays polo for charitable causes and is a fan of football, supporting Aston Villa F.C. In May 2006, he became President of England's Football Association and vice royal patron of the Welsh Rugby Union (WRU) in February 2007 (supporting the Queen as patron of the WRU). The same year, the WRU's decision to name a new cup for test matches between Wales and South Africa the Prince William Cup caused controversy, with some believing it would have been more fitting to name the trophy after Ray Gravell.

In 2006, the Prince, along with other Sandhurst officers, took part in running one mile to support the charity Sport Relief, as he had done in 2004 with a team from Clarence House. In May 2007, William became patron of the English Schools' Swimming Association.

William is a noted follower of various packs of foxhounds throughout England and Wales, including the Duke of Beaufort's Hunt, with his father and brother since he was a very young child.

The Prince and his brother are both enthusiastic motorcyclists, with the Prince owning a Ducati 1198 S Corse.

Relationship with Catherine Middleton

During his years at university, William participated in university life; of himself he said: "I'm not a party animal, despite what some people might think." Like his father before him, William's private life became the subject of tabloid speculation, especially around his relationship with Catherine Middleton, who had been one of William's university flatmates and whom William began dating in 2003. Middleton attended the Prince's passing-out parade at Sandhurst, marking the first high-profile event that she attended as William's guest. The relationship between Prince William and Middleton was followed so closely that bookmakers took bets on the possibility of a Royal Wedding and the retail chain Woolworths produced memorabilia bearing the likenesses of the couple. though in June, Middleton attended a party at Lulworth Army Barracks as the guest of Prince William, and in July the Concert for Diana, which had been organised by Princes William and Harry. In August, she accompanied William on holiday in the island of Des Roches in the Seychelles, and in October she joined Prince Charles and Prince Harry for a shooting party at Balmoral. In June 2008, along with the Royal Family, Middleton attended William's investiture into the Order of the Garter.

Middleton was formally introduced to public life by William on 24 February 2011 when she and William attended a lifeboat naming ceremony in Trearddur, North Wales.

Engagement and wedding

On 16 November 2010 it was announced by Clarence House that William and Middleton were to marry. The engagement ring given to Middleton was the 18 carat sapphire engagement ring of Diana, Princess of Wales; two studs were fastened inside the ring to make it fit Catherine's thinner ringfinger. Clarence House, the official residence of Charles and his sons William and Harry, announced on the same day that the couple became engaged in Kenya in October, as Prince William confirmed in a widely circulated television interview beamed from London.

The wedding took place on 29 April 2011 in Westminster Abbey, London. The day was made a bank holiday in the UK. Estimates of the global audience for the wedding range from 300 million to two billion people, whilst 24.5 million watched the event live in the United Kingdom.

A few hours before the wedding, it was announced that William had become Duke of Cambridge, Earl of Strathearn and Baron Carrickfergus, as is customary for princes on the occasion of their weddings.

Titles, styles, honours and arms

Titles and styles

name	The Duke of Cambridge
dipstyle	His Royal Highness
offstyle	Your Royal Highness
altstyle	Sir }}

21 June 1982 29 April 2011: ''His Royal Highness'' Prince William of Wales 29 April 2011 present: ''His Royal Highness'' The Duke of Cambridge

The Prince's style and title in full is ''His Royal Highness Prince William Arthur Philip Louis, Duke of Cambridge, Earl of Strathearn, Baron Carrickfergus, Royal Knight Companion of the Most Noble Order of the Garter''. As a British prince, William does not use a surname for everyday purposes. For formal and ceremonial purposes, the children of Princes of Wales, like the children of Royal Dukes, use the title of Prince or Princess before their Christian name and their father's territorial designation after it. So Prince William was "Prince William of Wales". Such area-based surnames are discarded by women when they marry and by men if they are given a peerage of their own, such as when Prince William was given his dukedom.

For the male-line grandchildren of Elizabeth II, however, there is currently some uncertainty over the correct form of family surname to use, or whether there even is a surname. The Queen has stipulated all her male-line descendants ''who do not bear the titular dignity of prince'' shall use Mountbatten-Windsor as their family surname (although Letters Patent exist stipulating the name Windsor, but with the same caveat). According to their flight suits as seen in television interviews (before Prince William's creation as Duke of Cambridge), Princes William and Harry use Wales as their surname for military purposes. On the morning of his wedding, the Queen conferred the titles Duke of Cambridge, Earl of Strathearn, Baron Carrickfergus upon William. Once he becomes heir to the throne, it is expected that he will be invested as Prince of Wales, although this is not automatic. In addition, on his father's accession to the throne, William, as the eldest son of the sovereign, will become Duke of Cornwall and Duke of Rothesay. If William succeeds to the throne and uses his first given name as his regnal name, he would be known as ''William V''.

William succeeded Lord Attenborough in 2010 as the fifth President of the British Academy of Film and Television Arts.

Military ranks

January 2006 16 December 2006: Officer Cadet 16 December 2006 16 December 2006: Cornet (Second Lieutenant), The Blues and Royals (short service commission) 16 December 2006 1 January 2009 : Lieutenant, The Blues and Royals 1 January 2008 1 January 2009: Flying Officer, Royal Air Force 1 January 2008 1 January 2009 : Sub-Lieutenant, Royal Navy 1 January 2009 present: Lieutenant, Royal Navy 1 January 2009 present: Captain, The Blues and Royals (and transferred to a full regular commission) 1 January 2009 present: Flight Lieutenant, Royal Air Force

Honours

;Appointments 23 April 2008 present: Royal Knight Companion of the Most Noble Order of the Garter (KG) 6 July 2009 present: Member of the Honourable Society of the Middle Temple 6 July 2009 present: Bencher of the Honourable Society of the Middle Temple 23 June 2010 present: Royal Fellow of the Royal Society (FRS)

Prince William, upon his appointment to the order, became the 1,000th member of the register of the Order of the Garter; he was officially invested by the Queen into the order on 16 June 2008, at a service at St George's Chapel in Windsor Castle. The last time a monarch had appointed a grandchild into the Order of the Garter was in 1894, when Queen Victoria invested Prince Alfred, Hereditary Prince of Saxe-Coburg and Gotha.

;Medals

;Foreign honours 6 July 2008: Joint Service Achievement Medal

Honorary military appointments

; Canada 10 November 2009 present: Canadian Ranger

; United Kingdom 8 August 2006 present: Commodore-in-Chief of HMNB Clyde 8 August 2006 present: Commodore-in-Chief of the Royal Navy Submarine Service 8 August 2006 present: Commodore-in-Chief of Scotland 3 October 2008 present: Honorary Air Commandant of RAF Coningsby 10 February 2011 present: Colonel of the Irish Guards

Honorific eponyms

;Awards : Their Royal Highnesses The Duke and Duchess of Cambridge Award, University of Waterloo, Waterloo

Arms

Bannerimage	Royal Standard of Prince William.svg
Notes	On his 18th birthday, Prince William was granted his own personalised coat of arms; these consist of the escutcheon of the arms of the sovereign in right of the United Kingdom with a label for difference.
Year adopted	21 June 2000
Escutcheon	Quarterly 1st and 4th Gules, three lions passant guardant in pale or (England) Or, a lion rampant within a double tressure flory counterflory gules (Scotland) Azure, a harp or stringed argent (Ireland).
Orders	The Order of the Garter ribbon.HONI SOIT QUI MAL Y PENSE''(Shame be to him who thinks evil of it)''
Other elements	The whole distinguished by a label of three points argent, the central point charged with an escallop gules.
Banner	The Duke of Cambridge's personal Royal Standard is that of the sovereign in right of the United Kingdom, labelled for difference as in his arms. 50px As Earl of Strathearn, the personal standard in Scotland follows the pattern of the UK Royal Standard used in Scotland, labelled for difference.
Symbolism	As the eldest son of the Prince of Wales, Prince William's coat of arms has a label of three points. The ''escallop'' (seashell) alludes to his late mother Diana, Princess of Wales, whose Spencer coat of arms includes three ''escallops argent''.
Previous versions	}}

Personal standard for Canada

The Duke of Cambridge also holds a personal royal standard for Canada, consisting of the shield of the Canadian Royal Arms defaced with both a blue roundel surrounded by a wreath of gold maple leaves and shells, within which is a depiction William's cypher (a ''W'' surmounted by a coronet), and a white label of three points, charged with a red shell.

Ancestry

William is a male line descendant of Elimar I, Count of Oldenburg, and as such a member of the House of Oldenburg, one of Europe's oldest royal houses, and more specifically the cadet branch known as the House of Glücksburg, founded by his paternal ancestor Friedrich Wilhelm, Duke of Schleswig-Holstein-Sonderburg-Glücksburg. William belongs to the Royal Family of Windsor. His male line ancestors include five kings—Christian I of Denmark, Frederick I of Denmark, Christian III of Denmark, Christian IX of Denmark and George I of Greece—and also 11 counts of Oldenburg, two dukes of Schleswig-Holstein-Sonderburg, five dukes of Schleswig-Holstein-Sonderburg-Beck and one duke of Schleswig-Holstein-Sonderburg-Glücksburg.

Among his other recent, cognatic ancestors on his father's side are notably members of the House of Saxe-Coburg and Gotha, the House of Battenberg, the main line of the House of Hesse-Darmstadt, the House of Hesse-Kassel and the House of Hohenzollern. Among his distant cognatic ancestors are also Henry IV and James II and VII. Should he become king, William would be the first monarch since Queen Anne to be descended from Charles I and Charles II, as his mother was descended from two of Charles's II illegitimate sons, Henry FitzRoy, 1st Duke of Grafton, and Charles Lennox, 1st Duke of Richmond. Through his father, William is of German and English descent, and through his mother's family, the Spencers, William is of English descent and of remote Irish, Scottish and American descent.

He is also descended from many of the pre-Union monarchs of Scotland and the pre-Conquest monarchs of England, and many notable foreign monarchs including, Peter I of Russia ("Peter the Great"), Catherine II of Russia ("Catherine the Great"), Nicholas I of Russia, Afonso I of Portugal, Andrew II of Hungary, Ferdinand II of Aragon, Isabella I of Castile, and early French kings.

See also

Royal William, a German red rose named after Prince William shortly after his birth

Notes

References

External links

Royal.gov.uk – Prince William

Prince of Wales.gov.uk – Prince William

Monarchy Wales – leading campaign organisation

Illustrated biography of Prince William

Prince William graduates from RMAS

Prince William talks with NBC's Matt Lauer

|- in England and Wales and in Northern Ireland |- |- |- |- |-

Category:1982 births Category:Alumni of the University of St Andrews Category:Blues and Royals officers Category:British water polo players Category:Dukes of Cambridge Category:Earls or mormaers of Strathearn Category:English Anglicans Category:English polo players Category:Royal Fellows of the Royal Society Category:Knights of the Garter Category:Living people Category:House of Windsor Category:Mountbatten-Windsor family Category:Old Etonians Category:Old Ludgrovians Category:People from London Category:Presidents of the Football Association Category:Princes of the United Kingdom Category:Royal Air Force officers Category:Royal Navy officers Category:Sandhurst graduates Category:Helicopter pilots Category:People educated at Wetherby School *

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