Question: Which historian was referenced for the reports?

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

Answer: Thallus

<hl> Sextus Julius Africanus further refers to the writings of historian Thallus : "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. <hl> For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian <hl> Thallus <hl>: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian <hl> Thallus <hl> : "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun.


Question: What event did Thallus describe?

Answer: an eclipse of the sun

<hl> Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun . <hl> For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, <hl> an eclipse of the sun <hl>. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, <hl> an eclipse of the sun <hl> .


Question: What day do Hebrews celebrate Passover?

Answer: the 14th day

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. <hl> For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." <hl> Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on <hl> the 14th day <hl> according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.


Question: When does the passion of Jesus fall?

Answer: the day before the passover

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. <hl> For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover ; but an eclipse of the sun takes place only when the moon comes under the sun." <hl> Christian apologist Tertullian believed the event was documented in the Roman archives.

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on <hl> the day before the passover <hl>; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in the Roman archives.

For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on <hl> the day before the passover <hl> ; but an eclipse of the sun takes place only when the moon comes under the sun."


Question: Where were these events documented?

Answer: the Roman archives

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." <hl> Christian apologist Tertullian believed the event was documented in the Roman archives . <hl>

Sextus Julius Africanus further refers to the writings of historian Thallus: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun. For the Hebrews celebrate the passover on the 14th day according to the moon, and the passion of our Saviour falls on the day before the passover; but an eclipse of the sun takes place only when the moon comes under the sun." Christian apologist Tertullian believed the event was documented in <hl> the Roman archives <hl>.

Christian apologist Tertullian believed the event was documented in <hl> the Roman archives <hl> .


Question: What is recently considered the type of eclipse that occurred?

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

Answer: lunar

<hl> Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar , rather than solar, eclipse might have taken place. <hl> They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a <hl> lunar <hl>, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a <hl> lunar <hl> , rather than solar, eclipse might have taken place.


Question: How long would a lunar eclipse be visible?

Answer: thirty minutes

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. <hl> They concluded that such an eclipse would have been visible, for thirty minutes , from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. <hl> Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for <hl> thirty minutes <hl>, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

They concluded that such an eclipse would have been visible, for <hl> thirty minutes <hl> , from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text.


Question: What person possibly made a mistake while copying text?

Answer: a scribe wrongly amending a text

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. <hl> They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text . <hl> Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of <hl> a scribe wrongly amending a text <hl>. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.

They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of <hl> a scribe wrongly amending a text <hl> .


Question: Which historian says this opinion is indefensible?

Answer: David Henige

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. <hl> Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours. <hl>

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian <hl> David Henige <hl> dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours.


Question: What inconsistency would be found in this explanation?

Answer: the lunar eclipse would not have been visible during daylight hours

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. <hl> Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that the lunar eclipse would not have been visible during daylight hours . <hl>

Colin Humphreys and W. G. Waddington of Oxford University considered the possibility that a lunar, rather than solar, eclipse might have taken place. They concluded that such an eclipse would have been visible, for thirty minutes, from Jerusalem and suggested the gospel reference to a solar eclipse was the result of a scribe wrongly amending a text. Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that <hl> the lunar eclipse would not have been visible during daylight hours <hl>.

Historian David Henige dismisses this explanation as 'indefensible' and astronomer Bradley Schaefer points out that <hl> the lunar eclipse would not have been visible during daylight hours <hl> .


Question: Who created the account of Jesus?

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Answer: author of the Mark Gospel

<hl> Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel , amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. <hl> This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the <hl> author of the Mark Gospel <hl>, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the <hl> author of the Mark Gospel <hl> , amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally.


Question: Who amended the account at a later date?

Answer: Luke

<hl> Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. <hl> This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the <hl> Luke <hl> and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".


Question: What prompts darkness over the land in old literary works?

Answer: the death of kings and other major figures

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. <hl> This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. <hl> Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of <hl> the death of kings and other major figures <hl> by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".


Question: What ethnicity are these literary works mostly?

Answer: Jewish

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. <hl> Géza Vermes describes the darkness account as typical of " Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree". <hl>

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. Géza Vermes describes the darkness account as typical of "<hl> Jewish <hl> eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".

Géza Vermes describes the darkness account as typical of " <hl> Jewish <hl> eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".


Question: Who describes the idea of an eclipse as totally wrong?

Answer: Géza Vermes

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. <hl> Géza Vermes describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree". <hl>

Modern biblical scholarship treats the account in the synoptic gospels as a literary creation by the author of the Mark Gospel, amended in the Luke and Matthew accounts, intended to heighten the importance of what they saw as a theologically significant event, and not intended to be taken literally. This image of darkness over the land would have been understood by ancient readers, a typical element in the description of the death of kings and other major figures by writers such as Philo, Dio Cassius, Virgil, Plutarch and Josephus. <hl> Géza Vermes <hl> describes the darkness account as typical of "Jewish eschatological imagery of the day of the Lord", and says that those interpreting it as a datable eclipse are "barking up the wrong tree".


Question: Who wrote The Crucifixion of Jesus?

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

Answer: Frederick Zugibe

<hl> In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. <hl> Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

In his book The Crucifixion of Jesus, physician and forensic pathologist <hl> Frederick Zugibe <hl> studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.


Question: What did Frederick Zugibe study in detail for this book?

Answer: the likely circumstances of the death of Jesus

<hl> In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. <hl> Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied <hl> the likely circumstances of the death of Jesus <hl> in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.


Question: How did Zugibe try to prove his theories?

Answer: carried out a number of experiments over several years

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. <hl> Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. <hl> These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe <hl> carried out a number of experiments over several years <hl> to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.


Question: What kind of experiments did Zugibe run?

Answer: experiments in which volunteers with specific weights were hanging

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. <hl> These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. <hl> In these cases the amount of pull and the corresponding pain was found to be significant.

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included <hl> experiments in which volunteers with specific weights were hanging <hl> at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the amount of pull and the corresponding pain was found to be significant.


Question: What specifics were recorded in his experiments?

Answer: amount of pull and the corresponding pain

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. <hl> In these cases the amount of pull and the corresponding pain was found to be significant. <hl>

In his book The Crucifixion of Jesus, physician and forensic pathologist Frederick Zugibe studied the likely circumstances of the death of Jesus in great detail. Zugibe carried out a number of experiments over several years to test his theories while he was a medical examiner. These studies included experiments in which volunteers with specific weights were hanging at specific angles and the amount of pull on each hand was measured, in cases where the feet were also secured or not. In these cases the <hl> amount of pull and the corresponding pain <hl> was found to be significant.


Question: What do Christians believe regarding Jesus' death?

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Answer: instrumental in restoring humankind to relationship with God

<hl> Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God . <hl> Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was <hl> instrumental in restoring humankind to relationship with God <hl>. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was <hl> instrumental in restoring humankind to relationship with God <hl> .


Question: How are people united with God?

Answer: through faith in Jesus’ substitutionary death

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. <hl> Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. <hl> Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that <hl> through faith in Jesus’ substitutionary death <hl> and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.


Question: What specific fact do Christians believe about death?

Answer: eternal life in heaven after the body’s death

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. <hl> Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death . <hl> Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as <hl> eternal life in heaven after the body’s death <hl>. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as <hl> eternal life in heaven after the body’s death <hl> .


Question: Jesus's Resurrection fills believer with what?

Answer: confidence of eternal life

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. <hl> Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life . <hl>

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the <hl> confidence of eternal life <hl>.

Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the <hl> confidence of eternal life <hl> .


Question: What feeling usually fills a believer regarding the resurrection?

Answer: joy

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. <hl> Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new joy and power in this life as well as eternal life in heaven after the body’s death. <hl> Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.

Christians believe that Jesus’ death was instrumental in restoring humankind to relationship with God. Christians believe that through faith in Jesus’ substitutionary death and triumphant resurrection people are reunited with God and receive new <hl> joy <hl> and power in this life as well as eternal life in heaven after the body’s death. Thus the crucifixion of Jesus along with his resurrection restores access to a vibrant experience of God’s presence, love and grace as well as the confidence of eternal life.


Question: What book details the submission of Jesus to being crucified?

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

Answer: agent Christology

<hl> In Johannine " agent Christology " the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. <hl> This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "<hl> agent Christology <hl>" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine " <hl> agent Christology <hl> " the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory.


Question: Why did Jesus accept Crucifixion.

Answer: sake of eventual victory

<hl> In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory . <hl> This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the <hl> sake of eventual victory <hl>. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the <hl> sake of eventual victory <hl> .


Question: What theme is central is the Gospel of John in resurrection?

Answer: salvific theme

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. <hl> This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". <hl> Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the <hl> salvific theme <hl> of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.


Question: How is Resurrection detailed in the book of Revelations?

Answer: lamb slain but standing

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". <hl> Further reinforcement of the concept is provided in Revelation 21:14 where the " lamb slain but standing " is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved. <hl>

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "<hl> lamb slain but standing <hl>" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

Further reinforcement of the concept is provided in Revelation 21:14 where the " <hl> lamb slain but standing <hl> " is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.


Question: What is another name for Jesus given?

Answer: The Lamb of God

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. <hl> This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: " The Lamb of God who takes away the sins of the world". <hl> Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

In Johannine "agent Christology" the submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory. This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: "<hl> The Lamb of God <hl> who takes away the sins of the world". Further reinforcement of the concept is provided in Revelation 21:14 where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e. the book) containing the names of those who are to be saved.

This builds on the salvific theme of the Gospel of John which begins in John 1:29 with John the Baptist's proclamation: " <hl> The Lamb of God <hl> who takes away the sins of the world".


Question: Who's Christology focuses on the death and Resurrection?

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

Answer: Paul's Christology

<hl> Paul's Christology has a specific focus on the death and resurrection of Jesus. <hl> For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

<hl> Paul's Christology <hl> has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.


Question: How is the crucifixion related to the resurrection per Paul?

Answer: directly related

Paul's Christology has a specific focus on the death and resurrection of Jesus. <hl> For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. <hl> For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is <hl> directly related <hl> to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.


Question: What term does Paul use for the Gospels?

Answer: the cross of Christ

Paul's Christology has a specific focus on the death and resurrection of Jesus. <hl> For Paul, the crucifixion of Jesus is directly related to his resurrection and the term " the cross of Christ " used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. <hl> For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "<hl> the cross of Christ <hl>" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

For Paul, the crucifixion of Jesus is directly related to his resurrection and the term " <hl> the cross of Christ <hl> " used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels.


Question: Paul claims the Resurrection was needed for what reason?

Answer: based on the plan of God

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. <hl> In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God . <hl> For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) <hl> based on the plan of God <hl>. For Paul the "power of the cross" is not separable from the Resurrection of Jesus.

In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) <hl> based on the plan of God <hl> .


Question: How does Paul view the Resurrection of Jesus?

Answer: power of the cross

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. <hl> For Paul the " power of the cross " is not separable from the Resurrection of Jesus. <hl>

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels. For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8. In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8) died "at the right time" (Romans 4:25) based on the plan of God. For Paul the "<hl> power of the cross <hl>" is not separable from the Resurrection of Jesus.

For Paul the " <hl> power of the cross <hl> " is not separable from the Resurrection of Jesus.


Question: What did John Calvin claim Jesus could have done?

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.

Answer: successfully argued for his innocence

<hl> John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence , but instead submitted to crucifixion in obedience to the Father. <hl> This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have <hl> successfully argued for his innocence <hl>, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have <hl> successfully argued for his innocence <hl> , but instead submitted to crucifixion in obedience to the Father.


Question: Why did Jesus submit to crucifixion?

Answer: obedience to the Father

<hl> John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father . <hl> This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in <hl> obedience to the Father <hl>. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in <hl> obedience to the Father <hl> .


Question: The Eastern Church believes what regarding the death and ressurection?

Answer: "pre-eternally" determined by the Father

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. <hl> In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. <hl> In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was <hl> "pre-eternally" determined by the Father <hl> before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.


Question: What did Jesus's death accomplish per the Eastern Church?

Answer: redeem humanity from the disgrace caused by the fall of Adam

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. <hl> In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam . <hl> In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to <hl> redeem humanity from the disgrace caused by the fall of Adam <hl>. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.

In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to <hl> redeem humanity from the disgrace caused by the fall of Adam <hl> .


Question: What is the blood of the lamb?

Answer: had a cleansing nature, similar to baptismal water

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. <hl> In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water . <hl>

John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father. This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam. In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion <hl> had a cleansing nature, similar to baptismal water <hl>.

In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion <hl> had a cleansing nature, similar to baptismal water <hl> .


Question: What does Jesus' death and Resurrection support?

Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.

Answer: how salvation is granted to humanity

<hl> Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity . <hl> These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.

Jesus' death and resurrection underpin a variety of theological interpretations as to <hl> how salvation is granted to humanity <hl>. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.

Jesus' death and resurrection underpin a variety of theological interpretations as to <hl> how salvation is granted to humanity <hl> .


Question: How important is Jesus' death to modern theology?

Answer: central importance

Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. <hl> According to the substitutionary atonement view, Jesus' death is of central importance , and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. <hl> By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.

Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of <hl> central importance <hl>, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.

According to the substitutionary atonement view, Jesus' death is of <hl> central importance <hl> , and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God.


Question: Did Jesus sacrifice himself without fighting?

Answer: Jesus willingly sacrificed himself

Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. <hl> According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. <hl> By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.

Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and <hl> Jesus willingly sacrificed himself <hl> as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.


Question: Why did Jesus sacrifice himself?

Answer: an act of perfect obedience

Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. <hl> According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. <hl> By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.

Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as <hl> an act of perfect obedience <hl> as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within the Roman Catholic church, with the satisfaction doctrine incorporated into the idea of penance.


Question: What church is the sacrifice important to?

Answer: the Roman Catholic church

Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. <hl> Both views are popular within the Roman Catholic church , with the satisfaction doctrine incorporated into the idea of penance. <hl>

Jesus' death and resurrection underpin a variety of theological interpretations as to how salvation is granted to humanity. These interpretations vary widely in how much emphasis they place on the death of Jesus as compared to his words. According to the substitutionary atonement view, Jesus' death is of central importance, and Jesus willingly sacrificed himself as an act of perfect obedience as a sacrifice of love which pleased God. By contrast the moral influence theory of atonement focuses much more on the moral content of Jesus' teaching, and sees Jesus' death as a martyrdom. Since the Middle Ages there has been conflict between these two views within Western Christianity. Evangelical Protestants typically hold a substitutionary view and in particular hold to the theory of penal substitution. Liberal Protestants typically reject substitutionary atonement and hold to the moral influence theory of atonement. Both views are popular within <hl> the Roman Catholic church <hl>, with the satisfaction doctrine incorporated into the idea of penance.

Both views are popular within <hl> the Roman Catholic church <hl> , with the satisfaction doctrine incorporated into the idea of penance.


Question: Who was present under the cross?

The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.

Answer: Virgin Mary

<hl> The presence of the Virgin Mary under the cross[Jn. <hl> 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.

The presence of the <hl> Virgin Mary <hl> under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.


Question: What symbol is popular in Marian Art?

Answer: Marian Cross

a Marian Cross .

The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing <hl> a Marian Cross . <hl> And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.

The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a <hl> Marian Cross <hl>. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.


Question: Which pope claims Mary was present at Jesus' Crucifixion?

Answer: Pope John Paul II

The presence of the Virgin Mary under the cross[Jn. <hl> 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II 's Coat of Arms bearing a Marian Cross. <hl> And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.

The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and <hl> Pope John Paul II <hl>'s Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.

19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and <hl> Pope John Paul II <hl> 's Coat of Arms bearing a Marian Cross.


Question: Who painted the Mond Crucifixion.

Answer: Raphael

The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". <hl> Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene. <hl>

The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as <hl> Raphael <hl> (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.


Question: Who was responsible for the art names "His Entombment"?

Answer: Caravaggio

The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". <hl> Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and Caravaggio (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene. <hl>

The presence of the Virgin Mary under the cross[Jn. 19:26-27] has in itself been the subject of Marian art, and well known Catholic symbolism such as the Miraculous Medal and Pope John Paul II's Coat of Arms bearing a Marian Cross. And a number of Marian devotions also involve the presence of the Virgin Mary in Calvary, e.g., Pope John Paul II stated that "Mary was united to Jesus on the Cross". Well known works of Christian art by masters such as Raphael (e.g., the Mond Crucifixion), and <hl> Caravaggio <hl> (e.g., his Entombment) depict the Virgin Mary as part of the crucifixion scene.


Question: On which coast of Florida is Miami located?

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

Answer: Atlantic

<hl> Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. <hl> The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the <hl> Atlantic <hl> coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.


Question: Miami is located in which Florida county?

Answer: Miami-Dade County

<hl> Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County . <hl> The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of <hl> Miami-Dade County <hl>. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of <hl> Miami-Dade County <hl> .


Question: Where does Miami fall among the most populous urban areas in the United States?

Answer: eighth

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. <hl> According to the U.S. Census Bureau, Miami's metro area is the eighth -most populous and fourth-largest urban area in the United States, with a population of around 5.5 million. <hl>

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the <hl> eighth <hl>-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

According to the U.S. Census Bureau, Miami's metro area is the <hl> eighth <hl> -most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.


Question: Which city is the only one with a larger population than Miami in the southeastern United States?

Answer: Washington, D.C.

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. <hl> The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million. <hl>

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after <hl> Washington, D.C. <hl> According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.


Question: What is the approximate population of Miami's metro area?

Answer: 5.5 million

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. <hl> According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million . <hl>

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around <hl> 5.5 million <hl>.

According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around <hl> 5.5 million <hl> .


Question: Which Florida county is Miami located in?

Answer: Miami-Dade

<hl> Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. <hl> The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of <hl> Miami-Dade <hl> County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.


Question: How does Miami rank as a populous metropolis compared with other Southeastern states in the U.S.?

Answer: second most populous

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. <hl> The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. <hl> According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the <hl> second most populous <hl> metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.


Question: What is the population of Miami?

Answer: 430,332

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. <hl> The 44th-most populated city proper in the United States, with a population of 430,332 , it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. <hl> According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of <hl> 430,332 <hl>, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

The 44th-most populated city proper in the United States, with a population of <hl> 430,332 <hl> , it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C.


Question: How is the size of Miami's urban area rated compared with other U.S. urban areas?

Answer: fourth-largest

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. <hl> According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million. <hl>

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and <hl> fourth-largest <hl> urban area in the United States, with a population of around 5.5 million.


Question: Which coast is Miami located on?

Answer: Atlantic

<hl> Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. <hl> The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the <hl> Atlantic <hl> coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million.


Question: What is the approximate population of the Miami metro area?

Answer: 5.5 million

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. <hl> According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around 5.5 million . <hl>

Miami (/maɪˈæmi/; Spanish pronunciation: [maiˈami]) is a city located on the Atlantic coast in southeastern Florida and the seat of Miami-Dade County. The 44th-most populated city proper in the United States, with a population of 430,332, it is the principal, central, and most populous city of the Miami metropolitan area, and the second most populous metropolis in the Southeastern United States after Washington, D.C. According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around <hl> 5.5 million <hl>.

According to the U.S. Census Bureau, Miami's metro area is the eighth-most populous and fourth-largest urban area in the United States, with a population of around <hl> 5.5 million <hl> .