Some scholars from the Jesus Seminar argue that the birth narratives of Luke and Matthew are a late development in gospel writing about Jesus.

Liberal scholar Robert W. Funk and the Jesus Seminar place the Egerton fragment in the 2nd century, perhaps as early as 125, which would make it as old as the oldest fragments of John.

The Jesus Seminar has argued that verses

The Scholar's Version of the gospel, developed by the Jesus Seminar, loosely translates the phrase as " The Logos was what God was ," offered as a better representation of the original meaning of the evangelist.

The Jesus Seminar rated this account as black, containing no historically accurate information.

The scholars of the Jesus Seminar identify the historical inferiority of John as foundational to their work.

For example, the Jesus Seminar translates this as " Judeans ", i. e. residents of Judea, in contrast to residents of Galilee.

The Jesus Seminar considers the New Testament accounts of Jesus ' ascension as inventions of the Christian community in the Apostolic Age.

Bernard Brandon Scott, a member of the Jesus Seminar, questions the authenticity of the parable's context, suggesting that " the parable originally circulated separately from the question about neighborliness " and that the " existence of the lawyer's question in and, in addition to the evidence of heavy Lukan editing " indicates the parable and its context were " very probably joined editorially by Luke.

" A number of other commentators share this opinion, with the consensus of the Jesus Seminar being that verses were added by Luke to " connect with the lawyer's question.

John Dominic Crossan, noted member of the Jesus Seminar

The Jesus Seminar is a group of about 150 critical scholars and laymen founded in 1985 by Robert Funk under the auspices of the Westar Institute.

The method and conclusions of the Jesus Seminar have come under harsh criticism by biblical scholars, historians and clergy for a variety of reasons.

* The Jesus Seminar Forum

* The Gospel According to the Jesus Seminar from Religion ( London ), vol 25, October 1995, pp. 317 – 38

* The " Jesus Seminar :" Liberal Theologians Investigating the Life of Jesus

* Christian Cadre: The Jesus Seminar: Bad Philosophy Makes Bad Christianity

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The Pentecostal Ministerial Alliance voted to merge with the Apostolic Church of Jesus Christ, but the terms of the proposed merger were rejected by that body.

In 1936, Pentecostal Church, Incorporated ministers voted to work toward an amalgamation with the Pentecostal Assemblies of Jesus Christ.

" Also, Robinson appeared from nowhere when Jesus and his disciples ( only eight are shown ) have their last supper, in which Judas is voted off from the round ( as ' the Weakest Disciple ').

Tertullian, in his De Pudentia ( On Modesty ) 7: 1-4 mentions the depiction of a shepherd on Christian cups, calling to mind the parable of the Good Shepherd and thus used as a symbol for Jesus.

" Following this, Jesus continues his explanation with a parable about the owner of a house and a thief, ending with the common rhetoric, " Whoever has ears to hear let him hear.

However, if one considers the story historically accurate, happening in Jesus ' life apart from the similar incidents recorded in the other gospels, the question of the authenticity of the parable receives a different answer ... John Nolland, following Wilckens ' ideas, writes: ' There can hardly be a prior form of the episode not containing the present parable, since this would leave the Pharisee's concerns of v 39 with no adequate response '.

The Parable of the Pearl ( also called the Pearl of Great Price ) is a parable of Jesus of Nazareth.

In a Christian New Testament parable, Jesus compared the Kingdom of Heaven to a " pearl of great price " in Matthew 13: 45 – 46.

* The Parable of the Tares, a parable of Jesus

It is in this sense that the term is used in Jesus ' parable of the Pharisee and the Publican.

Good Samaritan laws take their name from a parable found in the Bible, attributed to Jesus, commonly referred to as the Parable of the Good Samaritan which is contained in Luke 10: 25-37.

The parable of the Good Samaritan is a parable told by Jesus and is mentioned in only one of the Canonical gospels of the New Testament.

Jesus is described as telling the parable in response to a question regarding the identity of the " neighbour " which Leviticus says should be loved.

Some Christians, such as Augustine, have interpreted the parable allegorically, with the Samaritan representing Jesus Christ, who saves the sinful soul.

Others, however, discount this allegory as unrelated to the parable's original meaning, and see the parable as exemplifying the ethics of Jesus, which have won nearly universal praise, even from those outside the Church.

And as soon as we got on that road I said to my wife, " I can see why Jesus used this as the setting for his parable.

The paradox of a disliked outsider such as a Samaritan helping a Jew is typical of Jesus ' provocative parables, and is a deliberate feature of this parable.

Some scholars of the Canonical gospels and the New Testament apply the term " parable " only to the parables of Jesus, though that is not a common restriction of the term.

Gnostics suggest that Jesus kept some of his teachings secret within the circle of his own disciples, and deliberately obscured their meaning by the use of parable, for example, Mark 4: 11-12:

In the Christian New Testament, the mustard seed is used by Jesus in the parable of the Mustard Seed as a model for the kingdom of God which initially starts small but grows to be the biggest of all garden plants.

Jesus answered them using a parable ( Matthew, Mark, Luke, see also Mark 2 ).

The name of the organization is based on the New Testament Parable of the Good Samaritan, in which Jesus uses a parable to teach people the second great commandment-how to " love thy neighbour as thyself ".

By the time of Jesus the idea had developed that the wicked began their punishment in Hades immediately on dying, as reflected in the parable of Dives and Lazarus.