Messiah

In Judaism, the Messiah (מָשִׁיחַ Standard Hebrew Mašíaḥ, Tiberian Hebrew Māšîªḥ, Aramaic משיחא) — literally "anointed one" — originally meant any person anointed by a prophet or priest of God, especially a Davidic king. In English today, it is used in two major contexts: the anticipated savior of the Jews, and any person who is anticipated as, regarded as, or professes to be a savior or liberator.

Samuel anoints David as Israel's future king.

The concept of the Messiah developed gradually from prophetic times through the Jewish exile in Babylon, taking more definite form in the post-exilic period. By the first century B.C.E., Jews interpreted the their scriptures to refer specifically to someone appointed by God to deliever them from oppression under the Romans. Christians came to see the scriptures as refering to a spiritual savior, specifically identifying Jesus as that Messiah.

The word Christ (Χριστός, Christos, in Greek) is a literal translation of the Hebrew mashiach— anointed one — derived from the Greek verb χριω: to "anoint in token of consecration" (Liddell & Scott's Greek-English Lexicon).

In Islam, Jesus (Isa) is also considered the Masih, or Messiah, and his eventual return to the Earth is expected along with that of another messianic figure, the Mahdi.

Some scholars believe that the Jewish concept of the Messiah came about during the Babylonian exile when the Jewish concept of a Davidic deliverer was fused with the Zoroastrian idea of the Saoshyant — a teacher who would lead the righteous in the cosmic struggle against evil. For similar figures in other religions, refer to the "See also" section in this article.

In the Hebrew Bible

Israelite priests, kings, and some of the prophets were anointed with oil in consecration to their respective offices. The Jewish scriptures contain a number of prophecies concerning a future descendant of King David who will be anointed as the Jewish people's new leader. This section traces the biblical development of the concept of the Messiah in the Old Testament, or Hebrew Bible.

Pre-exilic references

One of the earliest of the messianic prophecies was written in the eighth century B.C.E. by the prophet Isaiah, who hoped for a more powerful and righteous ruler than the current occupant of David's throne. It refers to the coming of a new Davidic king who will unite Israel and Judah, conquer the surrounding nations, and enable the return of the Israelites taken into captivity in the Assyrian Empire:

In that day the Root of Jesse [David's father] will stand as a banner for the peoples; the nations will rally to him, and his place of rest will be glorious. In that day the Lord will reach out his hand a second time to reclaim the remnant that is left of his people from Assyria... Ephraim's jealousy will vanish, and Judah's enemies will be cut off; Ephraim [Israel] will not be jealous of Judah, nor Judah hostile toward Ephraim. They will swoop down on the slopes of Philistia to the west; together they will plunder the people to the east. They will lay hands on Edom and Moab, and the Ammonites will be subject to them. (Isa. 11:10-14)

The prophet Jeremiah, who lived roughly a century later than Isaiah but still during a time when Davidic kings occupied the throne, echoed Isaiah's prediction:

"The days are coming," declares the Lord, "when I will raise up to David a righteous Branch, a King who will reign wisely and do what is just and right in the land. In his days Judah will be saved and Israel will live in safety. This is the name by which he will be called: The Lord [is] Our Righteousness." (Jer. 23:5-6)

Thus, the earliest messianic references, written when Davidic kings still ruled in Judah, look forward to a wise and righteous king arising from David's lineage, a militarily powerful leader who will bring back the citizens of Israel taken captive by Assyria and unite the divided kingdoms of Israel and Judah in triumph over their regional enemies.

Exilic references

The prophet Ezekiel, originally a citizen of Judah but writing from exile in Babylon after the dissolution of the Davidic monarchy, was the first to speak of the Messiah in terms of the restoration of the Davidic line:

I will save my flock, and they will no longer be plundered. I will judge between one sheep and another. I will place over them one shepherd, my servant David, and he will tend them; he will tend them and be their shepherd. I the Lord will be their God, and my servant David will be prince among them. I the Lord have spoken. (Ezek. 34:22-24)

Cyrus of Persia, called God's "mashiach" by the Bible.

Interestingly, one of the first uses of the actual term "Messiah" as the savior-liberator of Israel refers to a gentile king: Cyrus of Persia. This prophecy — belonging to "Second Isaiah" and thought have been included in the Book of Isaiah during the Babylonian exile — portrays Cyrus as a ruler anointed by God to bring the Jews back to their homeland and rebuild the Temple of Jerusalem:

I am the Lord... who says of Cyrus, "He is my shepherd and will accomplish all that I please; he will say of Jerusalem, 'Let it be rebuilt,' and of the temple, 'Let its foundations be laid.'" This is what the Lord says to his anointed, to Cyrus, whose right hand I take hold of..." (Isa. 44:24-45:1)

The Book of Isaiah's later prophecies envision a ruler of divine might and wisdom who would not only make Israel/Judah into a powerful regional empire, but even a world power:

Nations will come to your light, and kings to the brightness of your dawn. Lift up your eyes and look about you: All assemble and come to you; your sons come from afar, and your daughters are carried on the arm. Then you will look and be radiant, your heart will throb and swell with joy; the wealth on the seas will be brought to you, to you the riches of the nations will come. (Isa. 60:3-5)

The reign of the Messiah would not only bring peace to the world, but tremendous benefits to mankind, even restoring the original edenic nature in which humans live for centuries and animals are no longer preditory.

"Never again will there be... an infant who lives but a few days, or an old man who does not live out his years; he who dies at a hundred will be thought a mere youth... The wolf and the lamb will feed together, and the lion will eat straw like the ox, but dust will be the serpent's food. They will neither harm nor destroy on all my holy mountain," says the Lord. (Isa. 65:20-25)

Post-exilic references

Thus, the concept of the Messiah developed from the idea of a righteous Davidic king who would unite Israel and Judah and conquer their enemies, to a cosmic Prince of Peace who would restore the world into a virtual Garden of Eden.

Some scholars believe the Zoroastrian idea of the "Saoshyant" — a leader who will spread divine truth and lead humanity in the final battle against the forces of evil — influenced the messianic ideas of the Babylonian Jews returning from exile. This may be, but is not possible to say with certainly how widespread or intense the messianic hope had become among the Jews by this point.

Like the Book of Isaiah, the post-exilic prophets Haggai and Zechariah name a specific messianic candidate. They indicate that Jerusalem's governor, Zerubbabel, a grandson of King Jehoiachin who returned to Jerusalem under Cyrus' sponsorhip, may in fact be the Davidic "branch":

"I will take you, my servant Zerubbabel son of Shealtiel," declares the Lord, "and I will make you like my signet ring, for I have chosen you." (Hag. 2:23)... "What are you, O mighty mountain? Before Zerubbabel you will become level ground. Then he will bring out the capstone to shouts of 'God bless it! God bless it!'" (Zech. 4:7)

These prophets' hope in Zerubbabel apparently was not completely realized, for although the Temple itself was rebuilt, the dream of his ruling with God's royal authority did not come true. Several of Zechariah's messianic predictions, however, became important in later years. It was his prophecy which Jesus attempted to fulfill in his "triumphal entry" into Jeruslaem (see below). Zechariah also predicted the coming of two "anointed ones," interpreted by the Essenes and others to be a priestly Messiah (a son of Aaron) and a kingly Messiah (son of David):

Then I asked the angel, "What are these two olive trees on the right and the left of the lampstand?"... So he said, "These are the two who are anointed to serve the Lord of all the earth." (Zech. 4:11-14)

The Book of Daniel, with its vision of a supernatural "son of man," was not included among the prophetic books of the Hebrew Bible but is considered one of the later "writings." Most scholars believe that it was written sometime in the second century b.c.e.. Its apocalptic revelation, although belonging to a later period, became another important influence on second and firsst century B.C.E. Jews:

In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed. (Dan. 7:13-14)

Inter-testamental developments

In the period between the writing of the last of the prophetic books and the first century B.C.E., the concept of the Messiah developed considerably, as did the Jewish people's hope in the coming of an anointed deliverer.

The ideals of the books of Isaiah and Zechariah, emphasizing the Messiah as a Prince of Peace and a deliverer of Israel from oppression, represented one strain of thought. The Book of Daniel's promise of a supernatural "son of man" coming on the clouds of heaven represents another. The apocryphal books of Enoch, though of disputed authorship and never accepted into the Jewish canon, further demonstrate the apocalyptic trend in Jewish messianic thought. At the same time, it should be remembered that in this period, the scriptures were still read as individual books, not as a collection. The idea of the Messiah does not exist in many of the biblical books, and faith in the coming of a Messiah was far from universal. In terms of intertestamental literaute (the Old Testament Apocrypha), the Jewish Encylopedia points out that "Ecclesiasticus, Judith, Tobit, Baruch, II Maccabees, and the Wisdom of Solomon contain no mention of the Davidic hope."

Reportedly, some Jews saw the Greek ruler Alexander the Great as a messianic figure. The Book of Daniel, on the other hand, has been interpreted by scholars as an anti-Greek tract encouraging Jews to resist the desecration of the Temple by the later Greek ruler Anitiochus Epiphanes. In that context, the successful rebellion of Judah Macabbee was a quasi-messianic event, but hope in the restoration of a glorious Jewish kingdom faded as Judah's Hasmonean successors fell into corruption and collabation with Roman gentile rulers.

File:Barkokhba-silver-tetradrachm-bw.png

A coin issued under the authority of Simon Bar Kochba, who ruled in parts of Judea from 132-135 B.C.E., and was recognized as the Messiah by the famous Rabbi Akiva.

In the first century B.C.E., the Qumran sect reacted against the corruption of both priestly and political authorities, forseeing the immiment coming of the Day of the Lord in which both an Aaronic and a Davidic Messiah whould arise to lead the "children of light" against the Roman gentiles and other "children of darkness." Some among the emerging sect of the Pharisees, meanwhile, hoped in the Messiah as a deliverer along the lines of the Book of Isaiah. Others expected cataclysmic events such as described in the Book of Daniel, I Enoch, and other apocalyptic literature. The Zealots, meanwhile, thought of the Messiah in more strictly military/political terms, believing that whatever God's role in his coming might be, it was incumbent on human beings to resist evil rulers, with violence if necessary.

Such were the messianic hopes that flourished just prior to, during, and after the reign of Herod the Great (37-4 B.C.E.). Ever vigilant against possible threats to his throne, Herod slaughtered 45 members of the Sanhedrin — mostly Sadducees — that had supported the Hasmonean rebel Antigonus, seen by many Jews as a messianic forerunner. Later, Herod put do death several leading Pharisees who declared that the imminent birth of the Messiah would signal the end of Herod's reign. In Christian tradition, Herod slaughtered the infant boys of Bethlehem in fear that one of them was the Messiah.

The most famous of the several known messianic candidates of the era (see list below), of course, was reportedly an infant of Bethlehem who escaped — Jesus of Nazareth (see The Christian view). For now, let us mention that early rabbinic Judaism continued to develop its ideas of the Messiah in a dialectical relation against the Christians, who sought to prove that the resurrected Jesus was in fact God's anointed one.

After the Jewish rebellion, which led to the destruction of the Temple by Rome and the expulsion of the Jews from Jerusalem in 70 C.E., Jewish messianism lived on as Jews hoped desperately, if in vain, for a deliverer from Roman oppression. By far the most successful of the messianic claimants was Simon Bar Kochba, who gained the support of the famous Talmudic rabbi Akiva and succeeded in establishing a state independent of Roman rule from approximately 132-135 c.e.. His rebellion was eventually crushed at a cost estimated to be as high as half a million Jewish lives. From then on, rabbinic Judaism looked with suspicion on any specific messianic claimant, while still promoting general hope in the future coming of the Messiah.

Jesus as the Messiah

Christianity emerged in the first century C.E. as a movement among Jews who believed Jesus of Nazareth to be the Messiah. The very name, "Christian," refers to the Greek word for "Messiah" (Kristos). Although Christians commonly refer to Jesus as "Christ" rather than "Messiah," the two words are synonymous. According to the New Testament, the disciples believed that Jesus was the very Messiah that Jews were expecting. John 1:41-42 says:

The first thing Andrew did was to find his brother Simon and tell him, "We have found the Messiah" (that is, the Christ). And he brought him to Jesus.

Jesus enters Jerusalem as disciples proclaim him "Son of David."

Scholars today debate whether Jesus actually considered himself to be the Messiah. He did not use the title as such, but refered to himself as the "son of man," a title that was also used by prophets such as Ezekiel, but could also refer to the apocalyptic figure of Daniel, or simply mean a human being, literally a "son of Adam." In the synoptic Gospels his indenty as Messiah is kept secret from the public until his triumphal entry into Jerusalem a few days prior to his death. In that scene, Jesus rides into the city on a donkey to shouts of "Hosanna! Son of David!" (Mt. 21:1-9) in a purposeful fulfillment of Zechariah's messianic prophecy:

Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey. (Zech. 9:9)

Although the Gospels reflect a later theology in which Jesus' rejection and death on the Cross are predestined by God, it is likely that during Jesus' life, his disciples thought of his mission in terms similar to the Jewish messianic concept of a political deliver and teacher of righteousness. Luke's gospel shows that after Jesus' crucifixion, the disciples were shocked and disillusioned, having no inkling that Jesus' death was part of his plan, and deeply saddened the he turned out not to be the promised deliverer:

He asked them, "What are you discussing together as you walk along?" They stood still, their faces downcast... "About Jesus of Nazareth," they replied. "He was a prophet, powerful in word and deed before God and all the people. The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; but we had hoped that he was the one who was going to redeem Israel." (Luke 24:13-21)

In the Book of Acts, Luke indicates that the disciples continued to hope that the risen Jesus would perform the role Israel's political redeemer rather than primarily a spiritual savior: "So when they met together, they asked him, 'Lord, are you at this time going to restore the kingdom to Israel?'" (Acts 1:6)

Eventually, however, the Christian concept of the Messiah grew into something fundamentally different from the Jewish concept. Rather than being primarily a deliverer of the people of Israel from political oppression, in Christian theology, the Christ/Messiah serves four main functions:

• He suffers and dies to make atonement before God for the sins of all humanity, without which no one can share in the resurrection.
• He serves as a living example of how God expects people to act.
• At his Second Coming, he will establish peace and rule the world for a long time.
• He is an incarnation of God, who pre-existed his human birth as the Second Person of the Holy Trinity.

(Ankerberg & Weldon, pp. 218-223)

In developing these doctrines, Christians came to interpret several passages of the Old Testament very differently from Jews. For example:

• The Servant Songs of Isaiah were interpreted not as descriptions of Israel's suffering and redemption, but as predictions of the suffering of Jesus as the Messiah.
• A minor prophecy of Isaiah, namely his prediction of the birth of the child Immanuel as a specific sign to King Ahaz in the eighth century B.C.E. (Isa. 7), was interpreted to refer to Jesus' Virgin Birth and Incarnation.
• The "son of man" passages in the Book of Daniel were interpreted as refering to Jesus' Second Coming on the clouds of heaven.
• Similarly, the expectation that the Messiah, as the Prince of Peace, would re-establish David's Kingdom on earth was postponed to the Second Coming.

The debate between Christians and Jews about the nature of the Messiah in the first two centuries C.E. created a sharp division in the theology of these two groups, so much so that many synagogues expelled Jews who affirmed Jesus, and Christian bishops forbade their congregations to have anything to do with Jews. Christians exalted their Messiah to the status of a divinity, while Jews considered such ideas blasphemous, rejecting messianic apocalypticism to affirm that Messiah, though an agent of God, was in essence no different from other humans.

The Islamic View

In the Qur'an, the scripture of Islam, Isa (Jesus) is recognized as the Messiah as well as a prophet or Messenger of God. However, Muslims staunchly deny that Jesus is the Son of God or that he pre-existed his birth, as the Second Person of the Trinty. On the other hand, they affirm that he was born of the virgin Mary, that he was raised to heaven after his death, and that he will return at the end of days to live out the rest of his natural life. Muslims believe that true prophets are protected by God, who will not allow them to be killed by their enemies or executed. They therefore reject the doctrine that Jesus was crucified and that his death was an atonement for mankind's sins.

The Mahdi is a different person from Jesus/Isa and is separate messianic figure in Islam. The Mahdi will usher in a new age of peace, and restore a perfect Islamic society. Shia and Sunni opinions on al-Mahdi differ somewhat, but both sects agree that Jesus was the Messiah, as they understand the term.

Later Jewish Views

Maimonides (artists' conception).

Rabbinic thought about the Messiah as expressed in the Talmud varies significantly, as the Talmud presents numerous debates and conflicting opinions of the early rabbis. The most authoritiative Jewish understanding of the Messiah can be found in the writings of medieval Jewish sage Maimonides. In the Mishneh Torah, his 14-volume compendium of Jewish law, Maimonides writes:

"The anointed King is destined to stand up and restore the Davidic Kingdom to its antiquity, to the first sovereignty. He will build the Temple in Jerusalem and gather the strayed ones of Israel together... Whoever does not believe in him, or whoever does not wait for his coming, not only does he defy the other prophets, but also the Torah and Moses our teacher."

Maimonides stressed that signs and miracles were not necessarily part of the Messiah's task. Rather, it is by the accomplishment of the messianic mission that he shall be known:

"Do not imagine that the anointed King must perform miracles and signs and create new things in the world or resurrect the dead and so on. The matter is not so: For Rabbi Akiva was a great scholar of the sages of the Mishnah, and he was the assistant-warrior of the king Bar Kokhba, and claimed that he was the anointed king. He and all the Sages of his generation deemed him the anointed king, until he was killed by sins; only since he was killed, they knew that he was not. The Sages asked him neither a miracle nor a sign... And if a king shall stand up from among the House of David... [and] if he succeeded and built a Holy Temple in its proper place and gathered the strayed ones of Israel together, this is indeed the anointed one for certain..."

Maimonides' pragmatism gave way in the later middle ages to a wave of mystical thought based on the Kabbalah, combined with various medieval superstitions and magical thinking. This together with intense persecution of Jews in Europe provided a fertile ground for active messianic expectations. One particular messianic figure deserves special mention: Shabbetai Zevi, for he won the allegiance of a very large proportion of European and near Eastern Jewry. Even his eventual apostasy to Islam did not put an end to messianic hopes in him, as his followers rationalized it as a sacrificial act of tikkun, or restorational healing. Later Shabbataeans were accused of moral outrages born of this doctrine, under which the worst sins allegedly became acts of purification. This phenomenon produced a reaction in normative Judaism against messianic tendencies that persists to this day.

Modern Jews' attitude toward the Messiah can be divided into roughly four catergories:

Orthodox Judaism today maintains that Jews are obligated to accept Maimonides' 13 Principles of Faith, including an unwavering belief in the coming of the Messiah as traditionally defined.

Conservative Judaism takes a more flexible stand. Its statement of principles declares:

"Since no one can say for certain what will happen in the Messianic era each of us is free to fashion personal speculation. Some of us accept these speculations are literally true, while others understand them as elaborate metaphors... We echo the words of Maimonides based on the prophet Habakkuk (2:3) that though he may tarry, yet do we wait for him each day."

Reform Judaism and Reconstructionist Judaism generally do not accept the idea that there will be a personal Messiah. Many, however, believe in the ideal of a messianic age, the realization of which is the obligation of all Jews. In 1976, the Central Conference of American Rabbis, the official body of American Reform rabbis, sated:

We affirm that with God's help people are not powerless to affect their destiny. We dedicate ourselves, as did the generations of Jews who went before us, to work and wait for that day when "They shall not hurt or destroy in all My holy mountain for the earth shall be full of the knowledge of the Lord as the waters cover the sea."

Many Secular Jews also remain committed to the ideal of the Messiah in their way. Even those who have abandoned formal religion altogether often work for uoptian social causes that can be thought of as messianic: socialism, communism, Zionism, the Green movement, New Age groups, etc.

The Unificationist View

Rev. and Mrs. Sun Myung Moon, the messianic couple of Unificationism.

Unificationism represents a type of middle ground between the Jewish and Christian concepts of the Messiah. It shares with Judaism a belief that the Messiah is not a divinity but a normal human being with a divine mission. It also affirms, as Judiasm does, that Jesus of Nazareth did not complete the Messianic Task. However, with Christianity, Unificationism affirms that Jesus was indeed chosen by God to be the Messiah and that his death on the Cross was used by God as a condition for mankind's atonement. Therefore by believing in Jesus, people can gain spiritual salvation or rebirth. Unificationists also affirm a belief in the Trinity, but not in the traditional sense. Rather, they see Jesus and the Holy Spirit as a second Adam and Eve, who give rebirth to Christians.

Unificationists teach that the Messiah is not one man but a couple, the True Parents, and that all humans are ultimately destined to inherit the messianic mission to become a true son or daughter of God. They believe that the founders of the Unification movement, the Reverend and Mrs. Sun Myung Moon, have inherited the position of Messiah from Jesus and the Holy Spirit and have completed the mission of the Messiah both spiritually and physically. In so doing, Rev. and Mrs. Moon similtaneously fulfill the missions of the messiah-figures of all of the world's religions. The formal title given to the messianic couple in Unfiicationism is the "True Parents of Mankind."

Other Messiahs

Jewish messiah claimants

This list features people who are said, either by themselves or their followers, to be the Jewish Messiah.

• Cyrus of Persia (sixth century B.C.E.)
• Zerubbabel, governor of Jerusalem (sixth century B.C.E.)
• Judas of Galilee (Ezekias)(c. 4 B.C.E.)
• Simon (c. 4 B.C.E.)
• Athronges (c. 4-2? b.c.e.)
• Jesus of Nazareth (c. 4 B.C.E. - c. 30 C.E.)
• Theudas (44-46) in the Roman province of Judea
• Menahem ben Judah partook in a revolt against Agrippa II in Judea
• Simon bar Kokhba (died c. 135), defeated in the Second Jewish-Roman War
• Moses of Crete (5th century)
• Isḥaḳ ben Ya'ḳub Obadiah Abu 'Isa al-Isfahani of Ispahan lived in Persia during the reign of the Umayyad Caliph 'Abd al-Malik ibn Marwan (684-705).
• Yudghan, lived and taught in Persia in the early eighth century disciple of Isḥaḳ ben Ya'ḳub Obadiah Abu 'Isa al-Isfahani of Ispahan
• Serene (Sherini, Sheria, Serenus, Zonoria, Saüra) (c. 720)
• David Alroy or Alrui (c. 1160)
• Abraham Abulafia (b. 1240)
• Nissim ben Abraham (c. 1295) active in vila.
• Moses Botarel of Cisneros (c. 1413)
• Asher Lemmlein (1502) a German near Venice.
• David Reuveni and Solomon Molko early sixteenth century.
• Sabbatai Zevi (alternative spellings: Shabbetai, Sabbetai; Tvi, Tzvi) (1626-1676)
• Barukhia Russo (Osman Baba), succesor of Sabbatai Zevi.
• Miguel (Abraham) Cardoso (b. 1630)
• Mordecai Mokiaḥ ("the Rebuker") of Eisenstadt (active 1678-1683)
• Jacob Querido (d. 1690), said to be the reincarnation of Shabbetai Zevi.
• Löbele Prossnitz (Joseph ben Jacob), early eighteenth century
• Jacob Joseph Frank (1726-1791), founder of the Frankist movement.
• Menachem Mendel Schneerson, the Lubavitcher Rabbi, (1902-1944).

Christian messiah claimants

This list features people who are said, either by themselves or their followers to be the second coming of Jesus Christ, or a Messiah under the umbrella of Christianity.

• Aldebert (eighth century)
• Tanchelm of Antwerp (c. 1110)
• Ann Lee (1736-1784) central figure to the Shakers.
• John Nichols Thom (1799-1838), Cornish tax rebel
• Hong Xiuquan, China (1812-1864), claimed to be the younger brother of Jesus.
• Bahá'u'lláh (1817-1892), claimed to be the promised one of all religions, and founded the Bahá'í Faith.
• Haile Selassie of Ethiopia (1892-1975), Messiah of the Rastafari movement.
• Georges-Emest Roux (1903-1981), the Christ de Montfavet, founder of the Eglise Chrétienne Universelle
• Sun Myung Moon (b. 1920), founder of the Unification Church
• Abbott "Vaughn" Meader (1936-2004), grammy-winning comedian and impersonator.
• Vince Taylor (1939-1991), rock and roller who ended his career by claiming to be Jesus.
• Michael Travesser, born Wayne Bent (b. 1941). Claims to be the beginning of the Second Coming of Jesus.
• Inri Cristo (b. 1948) a claimant to be the second Jesus in Curitiba, Brazil
• David Koresh (1959-1993)
• Maria Devi Christos (born 1960), founder of the Great White Brotherhood
• Sergei Torop (b. 1961) who started to call himself "Vissarion," founder of the Church of the Last Testament

Muslim messiah claimants

This list is incomplete; you can help by expanding it.

Islamic tradition has a prophecy of the Mahdi, who will come alongside the return of Jesus. The following people claimed to be the Mahdi.

• Syed Mohammad Jaunpuri (1443 - 1505) of Northeastern India.
• The Báb in 1844 declared to be the promised Mahdi in Shiraz, Iran.
• Bahá'u'lláh (1817-1892): Here as well as he'd been born Shiite and relates to both Islam as well as Christianity.
• Mirza Ghulam Ahmad (1835 - 1908) of Qadian, 'the Promised Messiah' return of Jesus, founder of the Ahmadiyya religious movement in Islam.
• Muhammad Ahmad in the late 19th century founded a short-lived empire in Sudan.
• Sayyid Mohammed Abdullah Hassan of Somaliland engaged in military conflicts from 1900 to 1920.
• Juhayman al-Otaibi seized the Grand Mosque in Mecca in November of 1979.
• Ayatollah Seyyed Ruhollah Khomeini of Iran (1900-1989) was believed by a number of followers to be the Mahdi. Upon his return to Iran from exile in 1979, the headline on Tehran's largest-circulation newspaper read, "The Mahdi Returns!"

Other messiah claimants

This list features people who are said, either by themselves or their followers to be some form of a messiah outside of the sphere of Judaism, Christianity and Islam.

• Aradia de Toscano (b. 1313) active in Italy, said to be the human incarnation of the Roman demigoddess Aradia.
• Jacob Joseph Frank (1726-1791), founder of the Frankist movement.
• André Matsoua (1899-1942), Congolese founder of Amicale, proponents of which subsequently adopted him as Messiah.
• Maitreya (unknown), A messianic figure promoted by Benjamin Creme through his organization, Share International.
• Rashad Khalifa (1935 - 1990), claimed to be a prophet after the Prophet Muhammad and even included his name in his translation of the Quran.
• John Nichols Thom(1799-1838) was a Cornish self-declared Messiah in the 19th century.

References

ISBN links support NWE through referral fees

• Ali,Shaukat: Millenarian and Messianic Tendencies In Islamic Thought: Lahore: Publishers United: 1993
• Hogue, John Messiahs: The Visions and Prophecies for the Second Coming (1999) Elements Books ISBN 1862045496
• Furnish, Timothy: Holiest Wars: Islamic Mahdis, Jihads and Osama Bin Laden: Westport: Praeger: 2005: ISBN: 02759833838
• Maimonides, Moses: Mishneh Torah, Chapter on Hilkhot Melakhim Umilchamoteihem (Laws of Kings and Wars)
• Sachedina, Abdulaziz Abdulhassan: Islamic Messianism: The Idea of the Mahdi in Twelver Shi'ism: Albany: State University of New York Press: 1981: ISBN: 0873954580
• Moses Maimonides's Treatise on Resurrection, Trans. Fred Rosner
• Emet Ve-Emunah: Statement of Principles of Conservative Judaism, Ed. Robert Gordis, Jewish Theological Seminary of America, 1988
• Reform Judaism: A Centenary Perspective, Central Conference of American Rabbis

• Expectations in 1st Century Judaism—Documentation From Non-Christian Sources
• [url=http://www.wm.edu/so/monitor/spring2001/paper2.htm Characteristics of Islam’s Messianic Figure: The Mahdi]
• Mashiach Rabbi Jacob Immanuel Schochet, published by S.I.E., Brooklyn, NY, 1992
• The Messianic Hope

External links

• Principles of Moshiach and the Messianic Era in Jewish Law
• Moshiach: an Anthology
• Moshiach Ben Yosef
• Moshiach: A Torah Perspective (Chabad Meshichist)
• Who is the Messiah? by Jeffrey A. Spitzer

• Shabbetai Zevi
• Rev. Sun Myung Moon

Non-specific religious

• Introduction to Messianism Large website
• Messiah in the 1911 Encyclopedia Brittanica

Jewish

• Rabbi Chaim Vital Calabrese
• Moshiach According to Torah Sources
• Moshiach Online
• Jewish Encyclopedia: Messiah

Christian

• Christian view of the Messiah
• Fulfilled Bible prophecies: Messianic
• Jesus and the Messianic cycle
• Catholic Encyclopedia: Messiah

Moslem

• The Concept of Messiah in Islam
• The Canadian Society of Muslims On-line library project and resource center.
• Islamic Perspectives

Credits

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• Messiah  ^history
• List_of_messiah_claimants  ^history
• Jewish_Messiah  ^history

The history of this article since it was imported to New World Encyclopedia:

• History of "Messiah"

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See also

• Anointing of Jesus
• Chosen one, a person who was chosen, usually by fate or God (or a godlike being), to save a group of people.
• God complex
• Jewish Messiah
• Kalki
• Mahdi
• Maitreya
• Messianic prophecy
• Millennialism
• Muhammad al-Mahdi
• Messiahs in fiction and fantasy
• Sun Myung Moon
• Saoshyant
• Second Coming
• Shambhala
• List of people considered to be avatars