The document discusses many titles that are used in reference to Jesus in the Christian scriptures and tradition. It explores titles like Son of God, Son of Man, Christ, Lord, Rabbi, Lamb of God, Light of the World, King of the Jews, and others. It also examines titles related to Mary like Mother of God, Virgin Mary, Immaculate Conception, Assumption. Key events and councils that relate to the establishment of these titles are summarized as well.

2. The term Son of man
appears many times in all four
gospels, e.g. 30 times in Matthew.
However, unlike the title Son of God,
its proclamation has never been an
article of faith in Christianity. While
the profession of Jesus as the Son
of God has been an essential
element of Christian creeds since
the Apostolic age, such professions
do not apply to Son of man. Yet, the
Christological analysis of the
relationship between the two terms
has been the subject of much
research.

3. The title Christ used in the
English language is from the
Greek word Khristos, via the Latin
Christus. It means “Anoited One".
The Greek is a loan translation of
the Hebrew mashiakh, which we
derive the English word Messiah.
Christ has now become a name,
one part of the name "Jesus
Christ", but originally it was a title
(the Messiah) and not a name;
however its use in "Christ Jesus"
is a title.

4. Early Christians viewed
Jesus as "the Lord" and the Greek
word Kyrios which may mean God ,
Lord or master appears over 700
times in the New Testament,
referring to him. In everyday
Aramaic, Mari was a very respectful
form of polite address, well above
"Teacher" and similar to Rabbi. In
Greek this has at times been
translated as Kyrios. While the term
Mari expressed the relationship
between Jesus and his disciples
during his life, the Greek Kyrios
came to represent his lordship over
the world.

5. The Greek translation of Messiah is
khristos. Christians believe the Messianic
prophecies were fulfilled in the mission,
death, and resurrection of Jesus and that
he will return to fulfill the rest of Messianic
prophecy.
The majority of historical and mainline
Christian theologies consider Jesus to be
the Son of God, or God the Son, a concept
of the Messiah as "the Word made Flesh"
fundamentally different from the Jewish
and Islamic concepts. In each of the four
New Testament Gospels, the only literal
anointing of Jesus is conducted by a
woman. In the Gospels of Mark, Matthew,
and John, this anointing occurs in
Bethany, outside Jerusalem. In the Gospel
of Luke, the anointing scene takes place
at an indeterminate location, but context
suggests it to be in Galilee.

6. Matthew 1:23 ("they shall call
his name Emmanuel") provides the
name Emmanuel (meaning God is
with us). Emmanuel, which may refer
to Isaiah 7:14, does not appear
elsewhere in the New Testament, but
in the context of Matthew 28:20 ("I am
with you always, even unto the end of
the world") indicates that Jesus will
be with the faithful to the end of the
age.

7. John 1:1-18 calls Jesus
the Logos, often used as "the
Word" in English translations.
The identification of Jesus as the
Logos which became Incarnate
appears only at the beginning of
the Gospel of John and the term
Logos/Word is used only in two
other Johannine passages: 1
John 1:1 and Revelation 19:13. It
appears nowhere else in the New
Testament.

8. The title "Son of David" indicates
Jesus' physical descent from David, as
well as his membership of the Davidic
line of kings. The phrase is used a
number of times in the gospels. It
appears in Matthew 1:1 to introduce
both the genealogy and the gospel. It is
found on the lips of the blind men
healed in Galilee ("Have mercy on us,
Son of David," Matthew 9:27), the
Canaanite woman whose daughter is
exorcised ("Lord, Son of David, have
mercy on me," Matthew 15:22), and the
blind men healed near Jericho ("Lord,
Son of David, have mercy on us,"
Matthew 20:30). Finally, it also forms
part of the shout of the crowds when
Jesus enters Jerusalem: "Hosanna to
the Son of David" (Matthew 21:9).

9. The title Lamb of God
(Agnus Dei) only appears in the
Gospel of John, with the
exclamation of John the Baptist:
"Behold the Lamb of God who
takes away the sins of the world"
in John 1:29, the title reaffirmed
the next day in John 1:36. The
second use of the title Lamb of
God takes place in the presence
of the first two apostles of Jesus,
who immediately follow him,
address him as Rabbi with
respect and later in the narrative
bring others to meet him.

10. Just as the Gospel of John
proclaims the universal relevance of the
Incarnation of Jesus as Logos, the Pauline
view emphasizes the cosmic view that his
birth, Crucifixion and Resurrection brought
forth a new man and a new world. Paul's
eschatological view of Jesus counter-
positions him as a new man of morality and
obedience, in contrast to Adam. Unlike
Adam, the new man born in Jesus obeys
God and ushers in a world of morality and
salvation.
In the Pauline view, Adam is
positioned as the first man and Jesus as the
second and last Adam (1 Corinthians 15:45),
the first having corrupted himself by his
disobedience, also infected humanity and
left it with a curse as inheritance. The birth
of Jesus, on the other hand,
counterbalanced the fall of Adam, bringing
forth redemption and repairing the damage
done by Adam.

11. Jesus is called a light in seven
instances in the New Testament and Light
of the World only in the Gospel of John.
The terms "Bread of Life" and "Life of the
World" are also applied by Jesus to
himself in John's Gospel in the same
Christological sense.
In John 8:12 Jesus applies the title
to himself while debating with the Jews,
and states:
I am the light of the world: he who
follows me shall not walk in darkness, but
shall have the light of life. Jesus again
claims to be Light of the World in John 9:5,
during the miracle of healing the blind at
birth, saying:
When I am in the world, I am the
Light of the World.

12. In the New Testament the
"King of the Jews” title is used only by
the gentiles, namely by the Magi,
Pontius Pilate and the Roman soldiers.
In contrast the Jewish leaders in the
Passion accounts prefer the
designation "King of Israel", as in
Matthew 27:42, Mark 15:32. The use of
the term "King" in the charges brought
against Jesus is central in the decision
to crucify him. In John 19:12 Pilate
seeks to release Jesus, but the Jews
object, saying: "If thou release this
man, thou art not Caesar's friend: every
one that maketh himself a king
speaketh against Caesar" bringing the
power of Caesar to the forefront of the
discussion for the assumption of the
title King implies rebellion against the
Roman Empire

13. In John 20:16, when Mary Magdalene
encounters Jesus shortly after the Resurrection,
she calls him Rabboni, literally my great teacher.
For those who do not speak Aramaic the Gospel of
John translates this as "teacher”,Rabbi being a
Jewish teacher, or master. In the New Testament,
the term Rabboni is only used by the Magdalene
here in John 20:16 and in Mark 10:51 by the blind
man Bartimaeus in the account of the miracle of
healing the blind near Jericho.
The Rabbi title is used in several New
Testament episodes to refer to Jesus, but more
often in the Gospel of John than elsewhere and
does not appear in the Gospel of Luke at all. In
Matthew's account of the Last Supper (Matthew
26:22-25) when Jesus says that he will be betrayed
by one of his Apostles, one after another the
Apostles say "Surely it is not I, Lord" but Judas
Iscariot says "Surely it is not I, Rabbi", using the
term Rabbi instead of Lord. The Iscariot again
calls Jesus Rabbi in Matthew 26:49 when he
betrays him in the Kiss of Judas episode, heavily
implying he may never have acknowledged,
believed, or understood the divinity of Jesus.

14. A redeemer is a savior. Thus
Jesus is also called Savior.
He is called as such because
it is His primary purpose for
us sinners--to save us from
our sins.

15. A title applied to Jesus who grew
up in Nazareth, a town in Galilee. The word
is used to translate two related terms that
appear in the Greek New
Testament: Nazarēne (Nazarene)
and Nazōraios (Nazorean). The title
"Nazarene" may have a religious
significance instead of denoting a place of
origin.
The Gospel of Matthew explains
that the title Nazarene is derived from the
prophecy "He will be called a Nazorean", but
this has no obvious Old Testament source.
Some scholars argue that it refers to a
passage in the Book of Isaiah, with
"Nazarene" a Greek reading of the
Hebrew ne·tser (branch), understood as
a messianic title. Others point to a passage
in the Book of Judges which refers to
Samson as a Nazirite, a word that is just one
letter off from Nazarene in Greek.
.

16. Santo Niño means the
Holy Child, which is revered
by many Filipino Catholics. It
is actually a religious vested
statue, but since it refers to
Jesus, then it can also be
considered as a title.

17. The Black Nazarene is a holy life-
sized iconic statue of Jesus
Christ carrying the cross to Calvary Hill in
the Philippines. It displays one of
the stations of the cross during the journey
of Hiscrucifixion. The image is one of two
statues sculpted from pure ivory and were
burnt aboard a ship during the Manila
galleon expedition from Mexico leaving the
other destroyed. The descriptive name of
the sculpture is then taken it being "Black"
resulting from the incident that happened.
The older and more popular copy belonging
to the Recollects was destroyed in Second
World War during theLiberation of Manila in
1945. Originally both of fair complexion
referring to the natural skin tone of Jesus
Christ as an impression of the artist. The
statue is well-renowned in the Philippines
and is believed to be miraculous and a
religious pilgrimage to many Filipino
Catholics.

19. Various names are
used to describe Mary's role
as mother of Jesus. She is
called "Mother of God" which
translates the more
accurately stated greek term
"Theotokos" or "Birthgiver of
God."

20. The Council of Ephesus
(431) attributed to Mary the
title, Mother of God. This
needs to be read against the
Council's declaration that in
Christ there are two natures,
one divine and one human,
but only one person. Indeed,
according to the Council the
holy virgin is the Mother of
God since she begot
according to the flesh the
Word of God made flesh.

22. The expression perpetual
virginity, ever-virgin, or simply
"Mary the Virgin" refers primarily
to the conception and birth of
Jesus. From the first formulations
of faith, especially in baptismal
formulas or professions of faith,
the Church professed that Jesus
Christ was conceived without
human seed by the power of the
Holy Spirit only. Here lies the
decisive meaning of expressions
such as "conceived in the womb
of the Virgin Mary," "Mary's
virginal conception," or "virgin
birth." The early baptismal formula
(since the 3rd century) state
Mary's virginity without further
explaining it, but there is no doubt
about its physical meaning. Later
statements are more explicit. Mary
conceived "without any detriment
to her virginity, which remained
inviolate even after his birth"
(Council of the Lateran, 649).

23. The privilege of the
Immaculate Conception is the
source and basis for Mary's all-
holiness as Mother of God.
More specifically, the
dogma of the Immaculate
Conception states "that the most
Blessed Virgin Mary, from the first
moment of her conception, by a
singular grace and privilege from
Almighty God and in view of the
merits of Jesus Christ, was kept
free of every stain of original sin."

24. A distinction needs to
be made between Ascension
and Assumption. Jesus
Christ, Son of God and Risen
Lord, ascended into heaven, a
sign of divine power. Mary, on
the contrary, was elevated or
assumed into heaven by the
power and grace of God.

25. The dogma states that
"Mary, Immaculate Mother of
God ever Virgin, after finishing
the course of her life on earth,
was taken up in body and soul
to heavenly glory." This
definition as well as that of the
Immaculate Conception makes
not only reference to the
universal, certain and firm
consent of the Magisterium but
makes allusion to the
concordant belief of the
faithful. The Assumption had
been a part of the Church's
spiritual and doctrinal
patrimony for centuries. It had
been part of theological
reflection but also of the liturgy
and was part of the sense of
the faithful." (Council of the
Lateran, 649).

26. This dogma has no direct
basis in scripture. It was
nonetheless declared "divinely
revealed," meaning that it is
contained implicitly in divine
Revelation. It may be understood
as the logical conclusion of
Mary's vocation on earth, and the
way she lived her life in union
with God and her mission. The
assumption may be seen as a
consequence of Divine
Motherhood. Being through,
with, and for her Son on earth, it
would seem fitting for Mary to be
through, with, and for her Son in
heaven, too. She was on earth
the generous associate of her
Son. The Assumption tells us
that this association continues in
heaven. Mary is indissolubly
linked to her Son on earth and in
heaven.of the Lateran, 649).