African Americans (also referred to as Black Americans or Afro-Americans, and formerly as American Negroes) are citizens or residents of the United States who have origins in any of the black populations of Africa. In the United States, the terms are generally used for Americans with at least partial Sub-Saharan African ancestry. Most African Americans are the direct descendants of captive Africans who survived the slavery era within the boundaries of the present United States, although some are—or are descended from—immigrants from African, Caribbean, Central American or South American nations. As an adjective, the term is usually written as ''African-American''.

African-American history starts in the 17th century with indentured servitude in British America and progresses onto the election of Barack Obama as the 44th and current President of the United States. Between those landmarks there were other events and issues, both resolved and ongoing, that were faced by African Americans. Some of these were slavery, reconstruction, development of the African-American community, participation in the great military conflicts of the United States, racial segregation, and the Civil Rights Movement. African Americans make up the single largest racial minority in the United States and form the second largest racial group after whites in the United States.

History

Slavery era

The first recorded Africans in British North America (including most of the future United States) arrived in 1619 as indentured servants who settled in Jamestown, Virginia. As English settlers died from harsh conditions, more and more Africans were brought to work as laborers. Africans for many years were similar in legal position to poor English indenturees, who traded several years labor in exchange for passage to America. Africans could legally raise crops and cattle to purchase their freedom. They raised families, marrying other Africans and sometimes intermarrying with Native Americans or English settlers. By the 1640s and 1650s, several African families owned farms around Jamestown and some became wealthy by colonial standards.

The popular conception of a race-based slave system did not fully develop until the 18th century. The first black congregations and churches were organized before 1800 in both northern and southern cities following the Great Awakening. By 1775, Africans made up 20% of the population in the American colonies, which made them the second largest ethnic group after the English. During the 1770s, Africans, both enslaved and free, helped rebellious English colonists secure American Independence by defeating the British in the American Revolution. Africans and Englishmen fought side by side and were fully integrated. James Armistead, an African American, played a large part in making possible the 1781 Yorktown victory, which established the United States as an independent nation. Other prominent African Americans were Prince Whipple and Oliver Cromwell, who are both depicted in the front of the boat in George Washington's famous ''1776 Crossing the Delaware'' portrait.

By 1860, there were 3.5 million enslaved African Americans in the United States due to the Atlantic slave trade, and another 500,000 African Americans lived free across the country. In 1863, during the American Civil War, President Abraham Lincoln signed the Emancipation Proclamation. The proclamation declared that all slaves in states which had seceded from the Union were free. Advancing Union troops enforced the proclamation with Texas being the last state to be emancipated in 1865.

Reconstruction and Jim Crow

[[File:Jesse Owens1.jpg|thumb|right|Jesse Owens shook racial stereotypes both with Nazis and segregationists in the USA at the 1936 Berlin olympics.]] African Americans quickly set up congregations for themselves, as well as schools, community and civic associations, to have space away from white control or oversight. While the post-war reconstruction era was initially a time of progress for African Americans, in the late 1890s, Southern states enacted Jim Crow laws to enforce racial segregation and disenfranchisement. Most African Americans followed the Jim Crow laws, using a mask of compliance to prevent becoming victims of racially motivated violence. To maintain self-esteem and dignity, African Americans such as Anthony Overton and Mary McLeod Bethune continued to build their own schools, churches, banks, social clubs, and other businesses.

In the last decade of the 19th century, racially discriminatory laws and racial violence aimed at African Americans began to mushroom in the United States. These discriminatory acts included racial segregation—upheld by the United States Supreme Court decision in Plessy v. Ferguson in 1896—which was legally mandated by southern states and nationwide at the local level of government, voter suppression or disenfranchisement in the southern states, denial of economic opportunity or resources nationwide, and private acts of violence and mass racial violence aimed at African Americans unhindered or encouraged by government authorities.

Great Migration and Civil Rights Movement

The desperate conditions of African Americans in the South that sparked the Great Migration of the early 20th century, combined with a growing African American community in the Northern United States, led to a movement to fight violence and discrimination against African Americans that, like abolitionism before it, crossed racial lines. The Civil Rights Movement from 1954 to 1968 was directed at abolishing racial discrimination against African Americans, particularly in the Southern United States. The March on Washington for Jobs and Freedom and the conditions which brought it into being are credited with putting pressure on President John F. Kennedy and Lyndon B. Johnson.

Johnson put his support behind passage of the Civil Rights Act of 1964 that banned discrimination in public accommodations, employment, and labor unions, and the Voting Rights Act (1965), which expanded federal authority over states to ensure black political participation through protection of voter registration and elections. By 1966, the emergence of the Black Power movement, which lasted from 1966 to 1975, expanded upon the aims of the Civil Rights Movement to include economic and political self-sufficiency, and freedom from white authority.

Post-Civil Rights era

Politically and economically, blacks have made substantial strides during the post-civil rights era. In 1989, Douglas Wilder became the first African-American elected governor in U.S. history. There is currently one black governor; governor Deval Patrick of Massachusetts. Clarence Thomas became the second African-American Supreme Court Justice.In 1992 Carol Moseley-Braun of Illinois became the first black woman elected to the U.S. Senate. There were 8,936 black officeholders in the United States in 2000, showing a net increase of 7,467 since 1970. In 2001 there were 484 black mayors.

On November 4, 2008, Democratic Senator Barack Obama defeated Republican Senator John McCain to become the first African American to be elected President. At least 95 percent of African-American voters voted for Obama. He also received overwhelming support from young and educated whites, a majority of Asians, Hispanics, and Native Americans picking up a number of new states in the Democratic electoral column. Obama lost the overall white vote, although he won a larger proportion of white votes than any previous nonincumbent Democratic presidential candidate since Jimmy Carter. The following year Michael S. Steele was elected the first African-American chairman of the national Republican Party.

Demographics

In 1790, when the first U.S. Census was taken, Africans (including slaves and free people) numbered about 760,000—about 19.3% of the population. In 1860, at the start of the Civil War, the African American population had increased to 4.4 million, but the percentage rate dropped to 14% of the overall population of the country. The vast majority were slaves, with only 488,000 counted as "freemen". By 1900, the black population had doubled and reached 8.8 million. In 1910, about 90% of African Americans lived in the South, but large numbers began migrating north looking for better job opportunities and living conditions, and to escape Jim Crow laws and racial violence. The Great Migration, as it was called, spanned the 1890s to the 1970s. From 1916 through the 1960s, more than 6 million black people moved north. But in the 1970s and 1980s, that trend reversed, with more African Americans moving south to the Sun Belt than leaving it.

The following table of the African American population in the United States over time shows that the African American population, as a percentage of the total population, declined until 1930 and has been rising since then. {|class="wikitable" style="float:left; font-size:85%;" African Americans in the United States ! Year || Number || % of total population || Slaves || % in slavery |- | 1790 || 757,208 || 19.3% (highest) || 697,681 || 92% |- | 1800 || 1,002,037 || 18.9% || 893,602 || 89% |- | 1810 || 1,377,808 || 19.0% || 1,191,362 || 86% |- | 1820 || 1,771,656 || 18.4% || 1,538,022 || 87% |- | 1830 || 2,328,642 || 18.1% || 2,009,043 || 86% |- | 1840 || 2,873,648 || 16.8% || 2,487,355 || 87% |- | 1850 || 3,638,808 || 15.7% || 3,204,287 || 88% |- | 1860 || 4,441,830 || 14.1% || 3,953,731 || 89% |- | 1870 || 4,880,009 || 12.7% || – || – |- | 1880 || 6,580,793 || 13.1% || – || – |- | 1890 || 7,488,788 || 11.9% || – || – |- | 1900 || 8,833,994 || 11.6% || – || – |- | 1910 || 9,827,763 || 10.7% || – || – |- | 1920 || 10.5 million || 9.9% || – || – |- | 1930 || 11.9 million || 9.7% (lowest) || – || – |- | 1940 || 12.9 million || 9.8% || – || – |- | 1950 || 15.0 million || 10.0% || – || – |- | 1960 || 18.9 million || 10.5% || – || – |- | 1970 || 22.6 million || 11.1% || – || – |- | 1980 || 26.5 million || 11.7% || – || – |- | 1990 || 30.0 million || 12.1% || – || – |- | 2000 || 36.6 million || 12.3% || – || – |- | 2010 || 38.9 million || 12.6% || – || – |- |}

By 1990, the African American population reached about 30 million and represented 12% of the U.S. population, roughly the same proportion as in 1900. In current demographics, according to 2005 U.S. Census figures, some 39.9 million African Americans live in the United States, comprising 13.8% of the total population. The World Factbook gives a 2006 figure of 12.9% Controversy has surrounded the "accurate" population count of African Americans for decades. The NAACP believed it was under counted intentionally to minimize the significance of the black population in order to reduce their political power base.

At the time of the 2000 Census, 54.8% of African Americans lived in the South. In that year, 17.6% of African Americans lived in the Northeast and 18.7% in the Midwest, while only 8.9% lived in the western states. The west does have a sizable black population in certain areas, however. California, the nation's most populous state, has the fifth largest African American population, only behind New York, Texas, Georgia, and Florida. According to the 2000 Census, approximately 2.05% of African Americans identified as Hispanic or Latino in origin, many of whom may be of Brazilian, Puerto Rican, Dominican, Cuban, Haitian, or other Latin American descent. The only self-reported ''ancestral'' groups larger than African Americans are the Irish and Germans. Because many African Americans trace their ancestry to colonial American origins, some simply self-identify as "American".

U.S. cities

Almost 58% of African Americans lived in metropolitan areas in 2000. With over 2 million black residents, New York City had the largest black urban population in the United States in 2000, overall the city has a 28% black population. Chicago has the second largest black population, with almost 1.6 million African Americans in its metropolitan area, representing about 18 percent of the total metropolitan population.

Among cities of 100,000 or more, Detroit, Michigan had the highest percentage of black residents of any U.S. city in 2010, with 82%. Other large cities with African American majorities include New Orleans, Louisiana (60%), Baltimore, Maryland (63%) Atlanta, Georgia (54%), Memphis, Tennessee (61%), and Washington, D.C. (50.7%).

The nation's most affluent county with an African American majority is Prince George's County, Maryland, with a median income of $62,467. Within that county, among the wealthiest communities are Glenn Dale, Maryland and Fort Washington, Maryland. Other affluent predominantly African American counties include Dekalb County in Georgia, and Charles City County in Virginia. Queens County, New York is the only county with a population of 65,000 or more where African Americans have a higher median household income than White Americans.

Religion

The majority of African Americans are Protestant of whom many follow the historically black churches. Black church refers to churches which minister predominantly African American congregations. Black congregations were first established by freed slaves at the end of the 17th century, and later when slavery was abolished more African Americans were allowed to create a unique form of Christianity that was culturally influenced by African spiritual traditions.

According to a 2007 survey, more than half of the African American population are part of the historically black churches. The largest Protestant denomination among African Americans are the Baptists, distributed in four denominations, the largest being the National Baptist Convention and the National Baptist Convention of America. The second largest are the Methodists, the largest sects are the African Methodist Episcopal Church and the African Methodist Episcopal Zion Church. Pentecostals are mainly part of the Church of God in Christ. About 16% of African American Christians are members of white Protestant communions, these denominations (which include the United Church of Christ) mostly have a 2 to 3% African American membership. There are also large numbers of Roman Catholics, constituting 5% of the African American population. Of the total number of Jehovah's Witnesses, 22% are black.

Some African Americans follow Islam. Historically, between 15 to 30% of enslaved Africans brought to the Americas were Muslims, but most of these Africans were converted to Christianity during the era of American slavery. However during the 20th century, some African Americans converted to Islam, mainly through the influence of black nationalist groups that preached with distinctive Islamic practices; these include the Moorish Science Temple of America, though the largest organization was the Nation of Islam, founded during the 1930s, which attracted at least 20,000 people as of 1963, prominent members included activist Malcolm X and boxer Muhammad Ali.

Malcolm X is considered the first person to start the movement among African Americans towards mainstream Islam, after he left the Nation and made the pilgrimage to Mecca. In 1975, Warith Deen Mohammed, the son of Elijah Muhammad who took control of the Nation after his death, guided majority of its members to orthodox Islam. However, few members rejected these changes, in particular Louis Farrakhan, who revived the Nation of Islam in 1978 based on its original teachings.

African American Muslims constitute 20% of the total U.S. Muslim population, the majority are Sunni or orthodox Muslims, some of these identify under the community of W. Deen Mohammed. The Nation of Islam led by Louis Farrakhan has a membership from 20,000—50,000 members.

There are relatively few African American Jews; estimates of their number range from 20,000 to 200,000. Most of these Jews are part of mainstream groups such as the Reform, Conservative, or Orthodox branches of Judaism; although there are significant numbers of people who are part of non-mainstream Jewish groups, largely the Black Hebrew Israelites, whose beliefs include the claim that African Americans are descended from the Biblical Israelites.

Contemporary issues

African Americans have improved their social and economic standing significantly since the Civil Rights Movement and recent decades have witnessed the expansion of a robust, African American middle class across the United States. Unprecedented access to higher education and employment in addition to representation in the highest levels of American government has been gained by African Americans in the post-civil rights era.

Nevertheless, due in part to the legacy of slavery, racism and discrimination, African Americans as a group remain at a pronounced economic, educational and social disadvantage in many areas relative to European Americans. Persistent social, economic and political issues for many African Americans include inadequate health care access and delivery; institutional racism and discrimination in housing, education, policing, criminal justice and employment; crime, poverty and substance abuse.

One of the most serious and long standing issues within African American communities is poverty. Poverty itself is a hardship as it is related to marital stress and dissolution, health problems, low educational attainment, deficits in psychological functioning, and crime. In 2004, 24.7% of African American families lived below the poverty level. In 2007, the average African American income was $33,916, compared with $54,920 for whites.

Politics and social issues

Collectively, African Americans are more involved in the American political process than other minority groups in the United States, indicated by the highest level of voter registration and participation in elections among these groups in 2004. African Americans collectively attain higher levels of education than immigrants to the United States. African Americans also have the highest level of Congressional representation of any minority group in the U.S.

The large majority of African Americans support the Democratic Party. In the 2004 Presidential Election, Democrat John Kerry received 88% of the African American vote compared to 11% for Republican George W. Bush. Although there is an African-American lobby in foreign policy, it has not had the impact that African American organizations have had in domestic policy.

Historically, African Americans were supporters of the Republican Party because it was Republican President Abraham Lincoln who helped in granting freedom to American slaves; at the time, the Republicans and Democrats represented the sectional interests of the North and South, respectively, rather than any specific ideology, and both right and left were represented equally in both parties.

The African American trend of voting for Democrats can be traced back to the 1930s during the Great Depression, when Franklin D. Roosevelt's New Deal program provided economic relief to African Americans; Roosevelt's New Deal coalition turned the Democratic Party into an organization of the working class and their liberal allies, regardless of region. The African American vote became even more solidly Democratic when Democratic presidents John F. Kennedy and Lyndon B. Johnson pushed for civil rights legislation during the 1960s.

After over 50 years, marriage rates for ''all'' Americans began to decline while divorce rates and out-of-wedlock births have climbed. These changes have been greatest among African Americans. After more than 70 years of racial parity black marriage rates began to fall behind whites. Single-parent households have become common, and according to US census figures released in January 2010, only 38 percent of black children live with both their parents. Despite that and heavy Democratic leanings, African Americans favor "traditional American values" about family and marriage.

While 52% of Democrats support same-sex marriage, only 30% of black Democrats do. In 2008, though Democrats overwhelmingly voted (64%) against the California ballot proposition banning gay marriage, blacks overwhelmingly approved (70% in favor) it, more than any other racial group. The high-profile candidacy of Barack Obama is credited with increasing black turnout on the bill which has been seen as the crucial difference in its passing.

Blacks also hold far more conservative opinions on abortion, extramarital sex, and raising children out of wedlock than Democrats as a whole. On financial issues, however, African Americans are very much in line with Democrats, generally supporting a more progressive tax structure to provide more services and reduce injustice and as well as more government spending on social services.

News media and coverage

News media coverage of African American news, concerns or dilemmas is inadequate, some activists and academics contend. Activists also contend that the news media present distorted images of African Americans. To combat this African Americans founded their own television networks. Black Entertainment Television, founded by Robert L. Johnson is a network that targets young African Americans and urban audiences in the United States.

Most programming on the network consists of rap and R&B music videos and urban-oriented movies and series. Additionally, the channel shows syndicated television series, original programs, and some public affairs programs. On Sunday mornings, BET broadcasts a lineup of network-produced Christian programming; other, non-affiliated Christian programs are also shown during the early morning hours daily. BET is now a global network that reaches 85 million viewers in the Caribbean, Canada, and the United Kingdom.

In addition to BET there is Centric, which is a spin-off cable television channel of BET, created originally as BET on Jazz to showcase jazz music-related programming, especially that of black jazz musicians. Programming since has been expanded to include a block of urban programs as well as some R&B, neo soul, and alternative hip hop, with the focus on jazz reduced to low-profile hours.

TV One is another African American-oriented network and a direct competitor to BET. It targets African American adults with a broad range of programming. The network airs original lifestyle and entertainment-oriented shows, movies, fashion and music programming, as well as classic series such as 227, Good Times, Martin, Boston Public and It's Showtime at the Apollo. The network primarily owned by Radio One. Radio One, Inc., founded and controlled by Catherine Hughes, it is one of the nation's largest radio broadcasting companies and the largest African American-owned radio broadcasting company in the United States.

Other African American networks scheduled to launch in 2009 are the Black Television News Channel founded by former Congressman J. C. Watts and Better Black Television founded by Percy Miller. In June 2009, NBC News launched a new website named The Grio in partnership with the production team that created the black documentary film, Meeting David Wilson. It is the first African American video news site which focuses on underrepresented stories in existing national news. The Grio consists of a broad spectrum of original video packages, news articles, and contributor blogs on topics including breaking news, politics, health, business, entertainment and Black History.

Education

By 2000, African Americans had advanced greatly. They still lagged overall in education attainment compared to white or Asian Americans, with 14 percent with four year and 5 percent with advanced degrees, though it was higher than for other minorities. African Americans attend college at about half the rate of whites, but at a greater rate than Americans of Hispanic origin. More African American women attend and complete college than men. Black schools for kindergarten through twelfth grade students were common throughout the U.S., and a pattern towards re-segregation is currently occurring across the country.

Historically black colleges and universities remain today which were originally set up when segregated colleges did not admit African Americans. As late as 1947, about one third of African Americans over 65 were considered to lack the literacy to read and write their own names. By 1969, illiteracy as it had been traditionally defined, had been largely eradicated among younger African Americans.

US Census surveys showed that by 1998, 89 percent of African Americans aged 25 to 29 had completed high school, less than whites or Asians, but more than Hispanics. On many college entrance, standardized tests and grades, African Americans have historically lagged behind whites, but some studies suggest that the achievement gap has been closing. Many policy makers have proposed that this gap can and will be eliminated through policies such as affirmative action, desegregation, and multiculturalism.

In Chicago, Marva Collins, an African American educator, created a low cost private school specifically for the purpose of teaching low-income African American children whom the public school system had labeled as being "learning disabled". One article about Marva Collins' school stated,

Working with students having the worst of backgrounds, those who were working far below grade level, and even those who had been labeled as 'unteachable,' Marva was able to overcome the obstacles. News of third grade students reading at ninth grade level, four-year-olds learning to read in only a few months, outstanding test scores, disappearance of behavioral problems, second-graders studying Shakespeare, and other incredible reports, astounded the public.

During the 2006–2007 school year, Collins' school charged $5,500 for tuition, and parents said that the school did a much better job than the Chicago public school system. Meanwhile, during the 2007–2008 year, Chicago public school officials claimed that their budget of $11,300 per student was not enough.

Economic status

Economically, African Americans have benefited from the advances made during the Civil Rights era, particularly among the educated, but not without the lingering effects of historical marginalization when considered as a whole. The racial disparity in poverty rates has narrowed. The black middle class has grown substantially. In 2000, 47% of African Americans owned their homes. The poverty rate among African Americans has decreased from 26.5% in 1998 to 24.7% in 2004. African Americans are the second largest consumer group in America with a combined buying power of over $892 billion currently and likely over $1.1 trillion by 2012. In 2002 African American owned businesses accounted for 1.2 million of the US's 23 million businesses.

In 2004, African American workers had the second-highest median earnings of American minority groups after Asian Americans, and African Americans had the highest level of male-female income parity of all ethnic groups in the United States. Also, among American minority groups, only Asian Americans were more likely to hold white-collar occupations (management, professional, and related fields), and African Americans were no more or less likely than European Americans to work in the service industry. In 2001, over half of African American households of married couples earned $50,000 or more. Although in the same year African Americans were over-represented among the nation's poor, this was directly related to the disproportionate percentage of African American families headed by single women; such families are collectively poorer, regardless of ethnicity.

By 2006, gender continued to be the primary factor in income level, with the median earnings of African American men more than those black and non-black American women overall and in all educational levels. At the same time, among American men, income disparities were significant; the median income of African American men was approximately 76 cents for every dollar of their European American counterparts, although the gap narrowed somewhat with a rise in educational level.

Overall, the median earnings of African American men were 72 cents for every dollar earned of their Asian American counterparts, and $1.17 for every dollar earned by Hispanic men. On the other hand by 2006, among American women with post-secondary education, African American women have made significant advances; the median income of African American women was more than those of their Asian-, European- and Hispanic American counterparts with at least some college education.

African Americans are still underrepresented in government and employment. In 1999, the median income of African American families was $33,255 compared to $53,356 of European Americans. In times of economic hardship for the nation, African Americans suffer disproportionately from job loss and underemployment, with the black underclass being hardest hit. The phrase "last hired and first fired" is reflected in the Bureau of Labor Statistics unemployment figures. Nationwide, the October 2008 unemployment rate for African Americans was 11.1%, while the nationwide rate was 6.5%.

The income gap between black and white families is also significant. In 2005, employed blacks earned only 65% of the wages of whites, down from 82% in 1975. ''The New York Times'' reported in 2006 that in Queens, New York, the median income among African American families exceeded that of white families, which the newspaper attributed to the growth in the number of two-parent black families. It noted that Queens was the only county with more than 65,000 residents where that was true.

In 1999, the rate of births to unwed African American mothers was estimated by economist Walter E. Williams of George Mason University to be 70%. The poverty rate among single-parent black families was 39.5% in 2005, according to Williams, while it was 9.9% among married-couple black families. Among white families, the comparable rates were 26.4% and 6%.

According to ''Forbes'' magazine's "wealthiest American" lists, a 2000 net worth of $800 million dollars made Oprah Winfrey the richest African American of the 20th century; by contrast, the net worth of the 20th century's richest American, Bill Gates, who is of European descent, briefly hit $100 billion in 1999. In Forbes' 2007 list, Gates' net worth decreased to $59 billion while Winfrey's increased to $2.5 billion, making her the world's richest black person. Winfrey is also the first African American to make Business Week's annual list of America's 50 greatest philanthropists. BET founder Bob Johnson was also listed as a billionaire prior to an expensive divorce and as of 2009, had an estimated net worth of $550 million. Winfrey remains the only African American wealthy enough to rank among the country's 400 richest people. Some black entrepreneurs use their wealth to create new avenues for both African Americans and new opportunities for American business in general. Examples such as Tyler Perry who created new filming studios in Atlanta, Georgia which makes it possible to film movies and television shows outside of California.

Health

African Americans continue to have lower life expectancies on average than whites in the United States. Even when adjusted for age, African Americans are 1.6 times more likely to die from one of the 10 leading causes of death in the United States than European Americans. However, there is evidence that this may be changing: by 2003, sex had replaced race as the primary factor in life expectancy in the United States, with African American females expected to live longer than European American males born in that year.

In the same year, the gap in life expectancy between American whites (78.0) and blacks (72.8) had decreased to 5.2 years, reflecting a long term trend of this phenomenon. By 2004, "the trend toward convergence in mortality figures across the major race groups also continued", with white–black gap in life expectancy dropping to five years. The current life expectancy of African Americans as a group is comparable to those of other groups who live in countries with a high Human Development Index.

At the same time, the life expectancy gap is affected by collectively lower access to quality medical care. With no system of universal health care, access to medical care in the U.S. generally is mediated by income level and employment status. As a result, African Americans, who have a disproportionate occurrence of poverty and unemployment as a group, are more often uninsured than non Hispanic whites or Asians. For a great many African Americans, healthcare delivery is limited, or nonexistent. And when they receive healthcare, they are more likely than others in the general population to receive substandard, even injurious medical care. African Americans have a higher prevalence of some chronic health conditions.

African Americans are twice as likely to have diabetes, than whites, and twice as likely to die from the disease. Obesity affects 37% of men and 51% of women. This and other factors contribute to hypertension, which affects 40% of all adults. African American men are twice as likely to have diabetes induced end-stage kidney disease, and twice as likely to die of it than white men of the same age. African Americans are 1.7 times more likely to have a stroke and 60% more likely to die from it. Two reasons for poorer health are lack of routine preventative medical care, such as mammograms and colonoscopies and lack of the primary care physcian.

While 1 in 6 Americans (16.2 percent) between the ages of 14 and 49 is infected with herpes simplex virus type 2 (HSV-2), the infection rate is more than three times higher among blacks (39.2 percent) than whites (12.3 percent). The most affected group is black women, with a prevalence rate of 48 percent. Dr. Kevin Fenton, director of the CDC's National Center for HIV/AIDS, Viral Hepatitis, STD and TB Prevention stated that "high rates of herpes among African-Americans is most likely contributing to the high rate of HIV in that community. In fact, statistics show that people with herpes are two to three times more likely to get HIV if exposed."

African Americans are the American ethnic group most affected by HIV and AIDS, according to the Centers for Disease Control and Prevention. Black men are six times more likely to have HIV than white men and black women are nearly 18 times more likely to have HIV than white women. A 2004 "CDC analysis of MSM in five cities found that while only 18 percent of the HIV-infected white men were unaware of their infections, 67 percent of the infected black men were unaware."

It has been estimated that "184,991 adult and adolescent HIV infections [were] diagnosed during 2001–2005" (1). More than 51 percent occurred among blacks than any other race. Between the ages of 25–44 years 62 percent were African Americans. Dr. Robert Janssen (2007) states, "We have rates of HIV/AIDS among blacks in some American cities that are as high as in some countries in Africa". The rate for African Americans with HIV/AIDS in Washington, D.C. is 3 percent, based on cases reported. In a New York Times Article, about 50 percent of AIDS-related deaths were African American woman, which accounted for 25 percent of the city's population. In many cases there are a higher proportion of black people being tested than any other racial group. Dr. Janssen goes on by saying "We need to do a better job of encouraging African Americans to test. Studies show that approximately one in five black men between the ages 40 to 49 living in the city is HIV-positive, according to the ''TIMES''. Research indicates that African Americans' sexual behavior is no different than any other racial group. Dr. Janssen says "Racial groups tend to have sex with members of their own racial group.

Crime also plays a significant role in the racial gap in life expectancy. A report from the U.S. Department of Justice states "In 2005, homicide victimization rates for blacks were 6 times higher than the rates for whites" and "94% of black victims were killed by blacks."

Cultural influence in the United States

From their earliest presence in North America, African Americans have contributed literature, art, agricultural skills, foods, clothing styles, music, language, social and technological innovation to American culture. The cultivation and use of many agricultural products in the U.S., such as yams, peanuts, rice, okra, sorghum, grits, watermelon, indigo dyes, and cotton, can be traced to African and African American influences. Notable examples include George Washington Carver, who created 300 products from peanuts, 118 products from sweet potatoes, and 75 from pecans; and George Crum, who invented the potato chip in 1853.

African American music is one of the most pervasive African American cultural influences in the United States today and is among the most dominant in mainstream popular music. Hip hop, R&B, funk, rock and roll, soul, blues, and other contemporary American musical forms originated in black communities and evolved from other black forms of music, including blues, doo-wop, barbershop, ragtime, bluegrass, jazz, and gospel music.

African American-derived musical forms have also influenced and been incorporated into virtually every other popular musical genre in the world, including country and techno. African American genres are the most important ethnic vernacular tradition in America, as they have developed independent of African traditions from which they arise more so than any other immigrant groups, including Europeans; make up the broadest and longest lasting range of styles in America; and have, historically, been more influential, interculturally, geographically, and economically, than other American vernacular traditions.

African Americans have also had an important role in American dance. Bill T. Jones, a prominent modern choreographer and dancer, has included historical African American themes in his work, particularly in the piece "Last Supper at Uncle Tom's Cabin/The Promised Land". Likewise, Alvin Ailey's artistic work, including his "Revelations" based on his experience growing up as an African American in the South during the 1930s, has had a significant influence on modern dance. Another form of dance, Stepping, is an African American tradition whose performance and competition has been formalized through the traditionally black fraternities and sororities at universities.

Many African American authors have written stories, poems, and essays influenced by their experiences as African Americans. African-American literature is a major genre in American literature. Famous examples include Langston Hughes, James Baldwin, Richard Wright, Zora Neale Hurston, Ralph Ellison, Nobel Prize winner Toni Morrison, and Maya Angelou.

African American inventors have created many widely used devices in the world and have contributed to international innovation. Norbert Rillieux created the technique for converting sugar cane juice into white sugar crystals. Moreover, Rillieux left Louisiana in 1854 and went to France, where he spent ten years working with the Champollions deciphering Egyptian hieroglyphics from the Rosetta Stone. Most slave inventors were nameless, such as the slave owned by the Confederate President Jefferson Davis who designed the ship propeller used by the Confederate navy.

By 1913 over 1,000 inventions were patented by black Americans. Among the most notable inventors were Jan Matzeliger, who developed the first machine to mass-produce shoes, and Elijah McCoy, who invented automatic lubrication devices for steam engines. Granville Woods had 35 patents to improve electric railway systems, including the first system to allow moving trains to communicate. Garrett A. Morgan developed the first automatic traffic signal and gas mask.

Lewis Howard Latimer invented an improvement for the incandescent light bulb. More recent inventors include Frederick McKinley Jones, who invented the movable refrigeration unit for food transport in trucks and trains. Lloyd Quarterman worked with six other black scientists on the creation of the atomic bomb (code named the Manhattan Project.) Quarterman also helped develop the first nuclear reactor, which was used in the atomically powered submarine called the Nautilus.

A few other notable examples include the first successful open heart surgery, performed by Dr. Daniel Hale Williams, and the air conditioner, patented by Frederick McKinley Jones. Dr. Mark Dean holds three of the original nine patents on the computer on which all PCs are based. More current contributors include Otis Boykin, whose inventions included several novel methods for manufacturing electrical components that found use in applications such as guided missile systems and computers, and Colonel Frederick Gregory, who was not only the first black astronaut pilot but the person who redesigned the cockpits for the last three space shuttles. Gregory was also on the team that pioneered the microwave instrumentation landing system.

Political legacy

African Americans have fought in every war in the history of the United States.

The gains made by African Americans in the Civil Rights and Black Power movements not only obtained certain rights for African Americans, but changed American society in far-reaching and fundamentally important ways. Prior to the 1950s, Black Americans in the South were subject to de jure discrimination, or Jim Crow. They would often be the victims of extreme cruelty and violence, sometimes resulting in deaths: by the post WWII era, African Americans became increasingly discontented with their long-standing inequality. In the words of Martin Luther King, Jr., African Americans and their supporters challenged the nation to "rise up and live out the true meaning of its creed that all men are created equal ..."

The Civil Rights Movement marked a sea-change in American social, political, economic and civic life. It brought with it boycotts, sit-ins, demonstrations, court battles, bombings and other violence; prompted worldwide media coverage and intense public debate; forged enduring civic, economic and religious alliances; and disrupted and realigned the nation's two major political parties.

Over time, it has changed in fundamental ways the manner in which blacks and whites interact with and relate to one another. The movement resulted in the removal of codified, ''de jure'' racial segregation and discrimination from American life and law, and heavily influenced other groups and movements in struggles for civil rights and social equality within American society, including the Free Speech Movement, the disabled, women, Native Americans, and migrant workers.

The term "African American"

Political overtones

The term African American carries important political overtones. Earlier terms used to identify Americans of African ancestry were conferred upon the group by colonists and Americans of European ancestry. The terms were included in the wording of various laws and legal decisions which some thought were being used as tools of white supremacy and oppression. There developed among blacks in America a growing desire for a term of self-identification of their own choosing.

With the political consciousness that emerged from the political and social ferment of the late 1960s and early 1970s, blacks no longer approved of the term Negro. They believed it had suggestions of a moderate, accommodationist, even "Uncle Tom" connotation. In this period, a growing number of blacks in the United States, particularly African American youth, celebrated their blackness and their historical and cultural ties with the African continent. The Black Power movement defiantly embraced ''Black'' as a group identifier. It was a term social leaders themselves had repudiated only two decades earlier, but they proclaimed, "Black is beautiful".

In this same period, a smaller number of people favored ''Afro-American'', a common shortening (as is 'Anglo-American'). However, after the decline in popularity of the 'Afro' hairstyle in the late 1970s, the term fell out of use.

In the 1980s the term ''African American'' was advanced on the model of, for example, German-American or Irish-American to give descendents of American slaves and other American blacks who lived through the slavery-era a heritage and a cultural base. The term was popularized in black communities around the country via word of mouth and ultimately received mainstream use after Jesse Jackson publicly used the term in front of a national audience. Subsequently, major media outlets adopted its use.

Many blacks in America expressed a preference for the term, as it was formed in the same way as names for others of the many ethnic groups in the nation. Some argued further that, because of the historical circumstances surrounding the capture, enslavement and systematic attempts to de-Africanize blacks in the United States under chattel slavery, most African Americans are unable to trace their ancestry to a specific African nation; hence, the entire continent serves as a geographic marker.

For many, African American is more than a name expressive of cultural and historical roots. The term expresses pride in Africa and a sense of kinship and solidarity with others of the African diaspora—an embrace of pan-Africanism as earlier enunciated by prominent African thinkers such as Marcus Garvey, W. E. B. Du Bois and George Padmore.

Who is African American?

Since 1977, in an attempt to keep up with changing social opinion, the United States government officially classified black people (revised to ''black'' or ''African American'' in 1997) as "having origins in any of the black racial groups of Africa." Other federal offices, such as the United States Census Bureau, adhere to the OMB standards on race in its data collection and tabulations efforts. In preparation for the United States 2010 Census, a marketing and outreach plan, called ''2010 Census Integrated Communications Campaign Plan'' (ICC) recognized and defined African Americans as black people born in the United States. From the ICC perspective, African Americans are one of three groups of black people in the United States

The ICC plan was to reach the three groups by acknowledging that each group has its own sense of community that is based on geography and ethnicity. The best way to market the census process toward any of the three groups is to reach them through their own unique communication channels and not treat the entire black population of the U.S. as though they are all African Americans with a single ethnic and geographical background. The U.S. Department of Justice Federal Bureau of Investigation categorizes black or African American people as "A person having origins in any of the black racial groups of Africa" through racial categories used in the UCR Program adopted from the Statistical Policy Handbook (1978) and published by the Office of Federal Statistical Policy and Standards, U.S. Department of Commerce, derived from the 1977 OMB classification.

The African-American experience

Some black scholars have argued that the term "African-American" should refer strictly to the descendents of West or Central African slaves and free people of color who survived the slavery-era, and not the sons and daughters of black immigrants who lack that ancestry. The argument being that grouping all blacks together regardless of their unique ancestral circumstances would inevitably deny the lingering effects of slavery with in the American slave descendent community, in addition to denying black immigrants recognition of their own unique ancestral backgrounds.

In the book ''The End of Blackness'' published by author Debra Dickerson, she warned against drawing favorable cultural implications from upwardly mobile black immigrants who are not the sons and daughters of American slavery and racial segregation. She used the political rise of President Barack Obama, who is the son of a Kenyan immigrant, a result of "Lumping us all together," Dickerson claimed it, "erases the significance of slavery and continuing racism while giving the appearance of progress." On the liberal website Salon Dickerson wrote, "African-American", in our political and social vocabulary, means those descended from West African slaves". Similar statements have been echoed by Stanley Crouch in a New York Daily News piece, Charles Kenzie Steele, Jr. of the Southern Christian Leadership Conference and African-American columnist David Ehrenstein of the LA Times who accused white liberals of flocking to blacks who were "Magic Negros", a term that refers to a black person with no past who simply appears to assist the mainstream white (as cultural protagonists/drivers) agenda. Ehrenstein went on to say "He's there to assuage white 'guilt' they feel over the role of slavery and racial segregation in American history." said "descendants of slaves did not get much of a head start, and I think you continue to see some of the effects of that." She has also rejected an immigrant designation for African-Americans and instead prefers the term "black" or "white" to denote the African and European U.S. founding populations.

Terms no longer in common use

The terms mulatto and colored were widely used until the second quarter of the 20th century, when they were considered outmoded and generally gave way to the use of ''negro''. By the 1940s, the term commonly was capitalized, but by the mid 1960s, it had acquired negative connotations, though the term ''mulatto'' is still in use in many parts of Latin America and is not considered offensive there. Today, in the culture of the United States, the term is considered inappropriate and is now rarely used and perceived as a pejorative.

The term Negro is largely out of use among the younger black generation, but is still used by a substantial block of older black Americans, particularly in the southern U.S. In Latin America, ''negro'', which translates as ''black'' is the term generally used to refer and describe black people and, similarly to ''mulatto'', it is not considered offensive at all in these regions. However, it is pronounced differently, with the ''e'' being closer to the sound in the English word egg.

See also

Affirmative action

African-American art

African-American history

African-American literature

African-American music

African American Muslims

African American National Biography Project

African American Vernacular English

African American Women, 1960's

American Black Upper Class

American Civil War

Black church

Black feminism

Black Loyalist

Black nationalism

Military history of African Americans

Slavery in the United States

Diaspora:

African Americans in France

African diaspora

African immigrants to the United States

Afro-Latin American

American Black Indians

Americans of Igbo ancestry

Americo-Liberian

Black Hispanic and Latino Americans

Black Nova Scotians

Black people

Foreign-born Afro Americans

Sierra Leone Creole people

Lists:

Lists of African Americans

List of African-American-related topics

List of topics related to Black and African people

Terminology: Colored, Creole peoples, Negro, Nigger, Nigga

Notes

References

Further reading

Jack Salzman, ed., ''Encyclopedia of Afro-American culture and history'', New York, New York : Macmillan Library Reference USA, 1996.

''African American Lives'', edited by Henry L. Gates, Evelyn Brooks Higginbotham, Oxford University Press, 2004—more than 600 biographies.

''From Slavery to Freedom. A History of African Americans'', by John Hope Franklin, Alfred Moss, McGraw-Hill Education 2001, standard work, first edition in 1947.

''Black Women in America: An Historical Encyclopedia'', Darlene Clark Hine (Editor), Rosalyn Terborg-Penn (Editor), Elsa Barkley Brown (Editor), Paperback Edition, Indiana University Press 2005.

External links

Richard Thompson Ford Name Games, ''Slate'', September 16, 2004. Article discussing the problems of defining ''African American''

"Of Arms & the Law: Don Kates on Afro-American Homicide Rates"

''Scientific American'' Magazine (June 2006) Trace Elements Reconnecting African-Americans to an ancestral past

"The Definition of Political Absurdity", ''San Francisco Chronicle'', March 2, 2007

African American archaeology in Sacramento, California pdf

African American archaeology in Oakland, California —See Part III, Chap 10

Black History related original documents and photos

President Obama's Speech to the NAACP on July 16, 2009—full video by ''MSNBC''

Black or African American?, Frank Newport. Gallup, September 28, 2007

The Long Journey of Black Americans - slideshow by ''The First Post''

Category:African American history Category:Ethnic groups in the United States Category:History of civil rights in the United States Category:Peoples of the African diaspora

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Coordinates	3°8′51″N101°41′36″N
name	David Letterman
pseudonym	Earl Hofert
birth date	April 12, 1947
birth place	Indianapolis, Indiana, U.S.
medium	Stand-up, talk show
nationality	American
genre	Observational comedy, surreal humor, deadpan
subject	Self-deprecation, everyday life
influences	Steve Allen, Johnny Carson, Jack Paar, Paul Dixon
influenced
website	CBS.com/latenight/lateshow
active	1974–present
domesticpartner	Regina Lasko (1986-2009)
spouse	Michelle Cook (1969–1977)Regina Lasko (2009–present)
Religion	Lutheran
notable work	Host of ''Late Night with David Letterman'' (NBC)Host of ''Late Show with David Letterman'' (CBS)
signature	David Letterman Autograph.svg

}} David Michael Letterman (born April 12, 1947) is an American television host and comedian. He hosts the late night television talk show, ''Late Show with David Letterman'', broadcast on CBS. Letterman has been a fixture on late night television since the 1982 debut of ''Late Night with David Letterman'' on NBC. Only Letterman's friend and mentor Johnny Carson had a longer late-night hosting career in the United States.

Letterman is also a television and film producer. His company Worldwide Pants produces his show as well as its network follow-up ''The Late Late Show with Craig Ferguson''. Worldwide Pants has also produced several prime-time comedies, the most successful of which was ''Everybody Loves Raymond'', currently in syndication.

In 1996, David Letterman was ranked #45 on TV Guide's 50 Greatest TV Stars of All Time.

Early life and career

Letterman was born in Indianapolis, Indiana. His father, Harry Joseph Letterman (April 1915 – February 1973), was a florist of British descent; his mother Dorothy Letterman (''née'' Hofert, now Dorothy Mengering), a Presbyterian church secretary of German descent, is an occasional figure on the show, usually at holidays and birthdays.

Letterman lived on the north side of Indianapolis (Broad Ripple area), not far from Speedway, IN, and the Indianapolis Motor Speedway, and he enjoyed collecting model cars, including racers. In 2000, he told an interviewer for ''Esquire'' that, while growing up, he admired his father's ability to tell jokes and be the life of the party. Harry Joseph Letterman survived a heart attack at age 36, when David was a young boy. The fear of losing his father was constantly with Letterman as he grew up. The elder Letterman died of a second heart attack at age 57.

Letterman attended his hometown's Broad Ripple High School at the same time as Marilyn Tucker Quayle (wife of the former Vice President) and worked as a stock boy at the local Atlas supermarket. According to the ''Ball State Daily News'', he originally had wanted to attend Indiana University, but his grades weren't good enough, so he decided to attend Ball State University, in Muncie, Indiana. He is a member of the Sigma Chi Fraternity, and he graduated from what was then the Department of Radio and Television, in 1969. A self-described average student, Letterman endowed a scholarship for what he called "C students" at Ball State.

Though he registered for the draft and passed his physical after graduating from college, he was not drafted for service in Vietnam due to receiving a draft lottery number of 352 (out of 365).

Letterman began his broadcasting career as an announcer and newscaster at the college's student-run radio station—WBST—a 10-watt campus station which now is part of Indiana Public Radio. He was fired for treating classical music with irreverence.

Letterman then became involved with the founding of another campus station—WAGO-AM 570 (now WWHI, 91.3).

Letterman credits Paul Dixon—host of the ''Paul Dixon Show'', a Cincinnati-based talk show also shown in Indianapolis while Letterman was growing up—for inspiring his choice of career: :"I was just out of college [in 1969], and I really didn't know what I wanted to do. And then all of a sudden I saw him doing it [on TV]. And I thought: That's really what I want to do!"

Weatherman

Letterman began his career as a radio talk show host on WNTS (AM), and on Indianapolis television station WLWI (now called WTHR) as a local anchor and weatherman. He received some attention for his unpredictable on-air behavior, which included congratulating a tropical storm for being upgraded to a hurricane and predicting hail stones "the size of canned hams." He would also occasionally report the weather and the day's very high and low temps for fictitious cities ("Eight inches of snow in Bingree and surrounding areas.") while on another occasion saying that a state border had been erased. ("From space you can see the border between Indiana and Ohio has been erased. I'm not in favor of this.") He also starred in a local kiddie show, made wisecracks as host of a late night TV show called "Freeze-Dried Movies" (he once acted out a scene from "Godzilla" using plastic dinosaurs), and hosted a talk show that aired early on Saturday mornings called "Clover Power," in which he interviewed 4-H members about their projects.

In 1971, Letterman appeared as a pit road reporter for ABC Sports' tape-delayed coverage of the Indianapolis 500. David is initially introduced as Chris Economaki in his job as a corner reporter. He interviews Mario Andretti who has just crashed out of the race and asks him a question about traffic on the course.

Move to Los Angeles

In 1975, encouraged by his then-wife Michelle and several of his Sigma Chi fraternity brothers, Letterman moved to Los Angeles, California, with hope of becoming a comedy writer. He started off by writing material for comedian Jimmie Walker. He also began performing stand-up comedy at The Comedy Store, a proving ground for unknown comics.

Letterman appeared in the summer of 1977 on the short-lived ''Starland Vocal Band Show''. He has since joked about how fortunate he was that nobody would ever see his performance on the program (due to its low ratings).

Letterman had a stint as a cast member on Mary Tyler Moore's variety show, ''Mary''; a guest appearance on ''Mork & Mindy'' (as a parody of EST leader Werner Erhard); and appearances on game shows such as ''The $20,000 Pyramid'', ''The Gong Show'', ''Password Plus'' and ''Liar's Club''. He also hosted a 1977 pilot for a game show entitled ''The Riddlers'' that was never picked up. He was also screen tested for the lead role in ''Airplane!'', a role that eventually went to Robert Hays.

His dry, sarcastic humor caught the attention of scouts for ''The Tonight Show Starring Johnny Carson'', and Letterman was soon a regular guest on the show. Letterman became a favorite of Carson's and was a regular guest host for the show beginning in 1978. Letterman credits Carson as the person who influenced his career the most.

NBC

Morning show

On June 23, 1980, Letterman was given his own morning comedy show on NBC, ''The David Letterman Show''. It was originally 90 minutes long, but was shortened to 60 minutes in August 1980. The show was a critical success, winning two Emmy Awards, but was a ratings disappointment and was canceled in October 1980.

''Late Night with David Letterman''

NBC kept Letterman under contract to try him in a different time slot. ''Late Night with David Letterman'' debuted February 1, 1982; the first guest on the first show was Bill Murray. The show ran Monday through Thursday at 12:30 a.m. Eastern Time, immediately following ''The Tonight Show Starring Johnny Carson'' (a Friday night broadcast was added in June 1987. It was seen as being edgy and unpredictable, and soon developed a cult following (particularly among college students). Letterman's reputation as an acerbic interviewer was borne out in verbal sparring matches with Cher (who even called him an asshole on the show), Shirley MacLaine, Charles Grodin, and Madonna. The show also featured comedy segments and running characters, in a style heavily influenced by the 1950s and '60s programs of Steve Allen. Although Ernie Kovacs is often cited as an influence on the show, Letterman has denied this.

The show often featured quirky, genre-mocking regular features, including "Stupid Pet Tricks", dropping various objects off the roof of a five-story building, demonstrations of unorthodox clothing (such as suits made of Alka-Seltzer, Velcro and suet), a recurring Top 10 list, the Monkey-Cam (and the Audience Cam), and a facetious letter-answering segment. The Top 10 list, several "Film[s] by My Dog Bob" in which a camera was mounted on Letterman's own dog (often with comic results), Stupid Human Tricks, Small Town News, and Stupid Pet Tricks (which had its origins on Letterman's morning show) all eventually moved with Letterman to CBS.

Other memorable moments included Letterman using a bullhorn to interrupt a live interview on ''The Today Show'', announcing that he was the NBC president while not wearing any pants; interrupting Al Roker on WNBC-TV's broadcast of ''Live at Five'' by walking into their studio (which occupied the same floor of 30 Rockefeller Plaza as Letterman's studio); and staging "elevator races", complete with commentary by NBC Sports' Bob Costas. In one infamous appearance, in 1982, Andy Kaufman (who was already wearing a neck brace) appeared to be slapped and knocked to the ground by professional wrestler Jerry Lawler (though Lawler and Kaufman's friend Bob Zmuda later revealed that the event was staged.) In another memorable exchange, sex expert Dr. Ruth Westheimer included cucumbers in a list of handy sex objects that women could find at home. The following night, guest Ted Koppel asked Letterman "May I insert something here?" and Dave responded "OK, as long as it's not a cucumber."

''Late Show with David Letterman''

In 1992, Johnny Carson retired, and many fans believed that Letterman would become host of ''The Tonight Show''. When NBC instead gave the job to Jay Leno, Letterman departed NBC to host his own late-night show on CBS, opposite ''The Tonight Show'' at 11:30 p.m., called the ''Late Show with David Letterman''. The new show debuted on August 30, 1993 and was taped at the historic Ed Sullivan Theater, where Ed Sullivan taped his eponymous variety series from 1948 to 1971. For Letterman's arrival, CBS spent $8 million in renovations. In addition to that cost, CBS also signed Letterman to a lucrative three-year, $14 million/year contract, doubling his ''Late Night'' salary. The total cost for everything (renovations, negotiation right paid to NBC, signing Letterman, announcer Bill Wendell, Shaffer, the writers and the band) was over $140 million.

But while the expectation was that Letterman would retain his unique style and sense of humor with the move, ''Late Show'' was not an exact replica of his old NBC program. Recognizing the more formal mood (and wider audience) of his new time slot and studio, Letterman eschewed his trademark blazer with khaki pants and white sneakers wardrobe combination in favor of expensive shoes and tailored suits. The monologue was lengthened and Paul Shaffer and the "World's Most Dangerous Band" followed Letterman to CBS, but they added a brass section and were rebranded the "CBS Orchestra" as a short monologue and a small band were mandated by Carson while Letterman occupied the 12:30 slot. Additionally, because of intellectual property disagreements, Letterman was unable to import many of his ''Late Night'' segments verbatim, but he sidestepped this problem by simply renaming them (the "Top Ten List" became the "Late Show Top Ten", "Viewer Mail" became the "CBS Mailbag", etc.)

Popularity

The main competitor of ''The Late Show'' is NBC's ''The Tonight Show'', which was hosted by Jay Leno for nearly 16 years, but from June 1, 2009, to January 22, 2010, was hosted by Conan O'Brien. In 1993 and 1994, ''The Late Show'' consistently gained higher ratings than ''Tonight''. But in 1995, ratings dipped and Leno's show consistently beat Letterman's in the ratings; Leno typically attracted about 5 million nightly viewers between 1999 and 2009. ''The Late Show'' lost nearly half its audience during its competition with Leno, attracting 7.1 million viewers nightly in its 1993–94 season and about 3.8 million per night as of Leno's departure in 2009. In the final months of his first stint as host of ''The Tonight Show'', Leno beat Letterman in the ratings by a 1.3 million viewer margin (5.2 million to 3.9 million), and ''Nightline'' and ''The Late Show'' were virtually tied. Once O'Brien took over ''Tonight'', however, Letterman closed the gap in the ratings. O'Brien initially drove the median age of ''Tonight Show'' viewers from 55 to 45, with most older viewers opting to watch ''The Late Show'' instead.

Following Leno's return to ''The Tonight Show'', however, Leno has regained his lead.

Letterman's shows have garnered both critical and industry praise, receiving 67 Emmy Award nominations, winning 12 times in his first 20 years in late night television. From 1993–2009, Letterman ranked higher than Leno in the annual Harris Poll of ''Nation's Favorite TV Personality'' 12 times. For example, in 2003 and 2004 Letterman ranked second in that poll, behind only Oprah Winfrey, a year that Leno was ranked fifth. Leno was higher than Letterman on that poll three times during the same period, in 1998, 2007, and 2008.

Hosting the Academy Awards

On March 27, 1995, Letterman acted as the host for the 67th Academy Awards ceremony. Critics blasted Letterman for what they deemed a poor hosting of the Oscars, noting that his irreverent style undermined the traditional importance and glamor of the event. In a joke about their unusual names (inspired by a similar joke by Woody Allen), he started off by introducing Uma Thurman to Oprah Winfrey, and then the both of them to Keanu Reeves: "Oprah...Uma. Uma...Oprah," "Have you kids met Keanu?" This and many of his other jokes fell flat. Although Letterman attracted the highest ratings to the annual telecast since 1983, many felt that the bad publicity garnered by Letterman's hosting caused a decline in the ''Late Show'''s ratings.

Letterman recycled the apparent debacle into a long-running gag. On his first show after the Oscars, he joked, "Looking back, I had no idea that thing was being televised." He lampooned his stint two years later, during Billy Crystal's opening Oscar skit, which also parodied the plane-crashing scenes from that year's chief nominated film, ''The English Patient''.

For years afterward, Letterman recounted his hosting the Oscars, although the Academy of Motion Picture Arts and Sciences continued to hold Letterman in high regard and they had invited him to host the Oscars again. On September 7, 2010, he made an appearance on the premiere of the 14th season of ''The View'', and confirmed that he had been considered for hosting again.

Heart surgery hiatus

On January 14, 2000, a routine check-up revealed that an artery in Letterman's heart was severely obstructed. He was rushed to emergency surgery for a quintuple bypass.

During the initial weeks of his recovery, reruns of the ''Late Show'' were shown and introduced by friends of Letterman including Drew Barrymore, including Dr. O. Wayne Isom and physician Louis Aronne, who frequently appears on the show. In a show of emotion, Letterman was nearly in tears as he thanked the health care team with the words "These are the people who saved my life!" The episode earned an Emmy nomination. For a number of episodes, Letterman continued to crack jokes about his bypass, including saying, "Bypass surgery: it's when doctors surgically create new blood flow to your heart. A bypass is what happened to me when I didn't get ''The Tonight Show!'' It's a whole different thing." In a later running gag he lobbied his home state of Indiana to rename the freeway circling Indianapolis (I-465) "The David Letterman Bypass." He also featured a montage of faux news coverage of his bypass surgery, which included a clip of Dave's heart for sale on the Home Shopping Network. Letterman became friends with his doctors and nurses. In 2008, a ''Rolling Stone'' interview stated "he hosted a doctor and nurse who'd helped perform the emergency quintuple-bypass heart surgery that saved his life in 2000. 'These are people who were complete strangers when they opened my chest,' he says. 'And now, eight years later, they're among my best friends.' "

Additionally, Letterman invited the band Foo Fighters to play "Everlong", introducing them as "my favorite band, playing my favorite song." During a later Foo Fighters appearance, Letterman said that Foo Fighters had been in the middle of a South American tour which they canceled to come play on his comeback episode.

Letterman again handed over the reins of the show to several guest hosts (including Bill Cosby, Brad Garrett, Elvis Costello, John McEnroe, Vince Vaughn, Will Ferrell, Bonnie Hunt, Luke Wilson and bandleader Paul Shaffer) in February 2003, when he was diagnosed with a severe case of shingles. Later that year, Letterman made regular use of guest hosts—including Tom Arnold and Kelsey Grammer—for new shows broadcast on Fridays. In March 2007, Adam Sandler—who had been scheduled to be the lead guest—served as a guest host while Letterman was ill with a stomach virus.

Re-signing with CBS

In March 2002, as Letterman's contract with CBS neared expiration, ABC offered him the time slot for long-running news program ''Nightline'' with Ted Koppel. Letterman was interested as he believed he could never match Leno's ratings at CBS due to Letterman's complaint of weaker lead-ins from the network's late local news programs, but was reluctant to replace Koppel. Letterman addressed his decision to re-sign on the air, stating that he was content at CBS and that he had great respect for Koppel.

On December 4, 2006, CBS revealed that Letterman signed a new contract to host ''The Late Show with David Letterman'' through the fall of 2010. "I'm thrilled to be continuing on at CBS," said Letterman. "At my age you really don't want to have to learn a new commute." Letterman further joked about the subject by pulling up his right pants leg, revealing a tattoo, presumably temporary, of the ABC logo.

"Thirteen years ago, David Letterman put CBS late night on the map and in the process became one of the defining icons of our network," said Leslie Moonves, president and CEO of CBS Corporation. "His presence on our air is an ongoing source of pride, and the creativity and imagination that the ''Late Show'' puts forth every night is an ongoing display of the highest quality entertainment. We are truly honored that one of the most revered and talented entertainers of our time will continue to call CBS 'home.'"

According to a 2007 article in ''Forbes'' magazine, Letterman earned $40 million a year. A 2009 article in ''The New York Times'', however, said his salary was estimated at $32 million per year. In June 2009, Letterman's Worldwide Pants and CBS reached agreement to continue the ''Late Show'' until at least August 2012. The previous contract had been set to expire in 2010, and the two-year extension is shorter than the typical three-year contract period negotiated in the past. Worldwide Pants agreed to lower its fee for the show, though it had remained a "solid moneymaker for CBS" under the previous contract.

On the February 3, 2011 edition of the ''Late Show'', during an interview with Howard Stern, Letterman said he would continue to do his talk show for "maybe two years, I think."

2007–2008 writers' strike

The Late Show went off air for eight weeks during the months of November and December because of the Writers Guild of America strike. Letterman's production company—Worldwide Pants—was the first company to make an individual agreement with the WGA, thus allowing his show to come back on air on January 2, 2008. On his first episode since being off air, he surprised the viewing audience with his newly grown beard, which signified solidarity with the strike. His beard was shaved off during the show on January 7, 2008.

Letterman and Carson

NBC's decision to select Jay Leno and not Letterman to succeed Johnny Carson as host of ''The Tonight Show'' was an embarrassment to Carson, who had all but promised the succession to Letterman. Letterman maintained a close relationship with Carson through his break with NBC. Three years after he left for CBS, HBO produced a made-for-television movie called ''The Late Shift'', based on a book by ''New York Times'' reporter Bill Carter, chronicling the battle between Letterman and Leno for the coveted ''Tonight Show'' hosting spot. Letterman would mock the film for months afterward, specifically on how the actor playing him, John Michael Higgins, did not resemble him in the least. ("They took a guy who looked nothing like me and with make-up and special camera angles, turned him into a guy who looked nothing like me, with red hair.")

Carson later made a few cameo appearances as a guest on Letterman's show. Carson's final television appearance came May 13, 1994 on a ''Late Show'' episode taped in Los Angeles, when he made a surprise appearance during a 'Top 10 list' segment. The audience went wild as Letterman stood up and proudly invited Carson to sit at his desk. The applause was so protracted that Carson was unable to say anything, and he finally returned backstage as the applause continued (it was later explained that Carson had laryngitis, though Carson can be heard talking to Letterman during his appearance).

In early 2005, it was revealed that Carson still kept up with current events and late-night TV right up to his death that year, and that he occasionally sent jokes to Letterman, who used these jokes in his monologue; according to CBS senior vice president Peter Lassally (a onetime producer for both men), Carson got "a big kick out of it." Letterman would do a characteristic Johnny Carson golf swing after delivering one of Carson's jokes. In a tribute to Carson, all of the opening monologue jokes during the first show following Carson's death were written by Carson.

Lassally also claimed that Carson had always believed Letterman, not Leno, to be his "rightful successor." Letterman also frequently employs some of Carson's trademark bits on his show, including "Carnac the Magnificent" (with Paul Shaffer as Carnac), "Stump the Band" and the "Week in Review."

Letterman and Oprah Winfrey

On September 10, 2007, Letterman made his first appearance on ''The Oprah Winfrey Show'' at Madison Square Garden in New York City. He shared pictures of his son and live-in girlfriend. The so-called feud between Letterman and Winfrey apparently ended in 2005 when Winfrey appeared on CBS's ''Late Show with David Letterman'' on December 2, in an event Letterman jokingly referred to as "the Super Bowl of Love". Winfrey had previously appeared on Letterman's show when he was hosting NBC's ''Late Night'' on May 2, 1989.

Winfrey and Letterman also appeared together in a Late Show promo that aired during CBS's coverage of Super Bowl XLI in February 2007, with the two sitting next to each other on the couch watching the game. Since the game was played between the Indianapolis Colts and Chicago Bears, the Indianapolis-born Letterman wears a Peyton Manning jersey, while Winfrey—who tapes her show in Chicago—is in a Brian Urlacher jersey. Three years later, during CBS's coverage of Super Bowl XLIV, the two appeared again, this time with Winfrey sitting on a couch between Letterman and Jay Leno. The appearance was Letterman's idea: Leno flew to New York City in an NBC corporate jet, sneaking into the Ed Sullivan Theater during the ''Late Show'''s February 4 taping wearing a disguise, meeting Winfrey and Letterman at a living room set created in the theater's balcony where they taped their promo.

Response to Internet death threat

On August 17, 2011 it was reported that a Muslim militant had posted a death threat against Letterman on a website frequented by Al-Qaeda supporters, calling on American Muslims to kill Letterman for making a joke about the death of an Al-Qaeda leader killed in a drone strike in Pakistan in June 2011. In his show on August 22, Letterman joked about the threat, saying "State Department authorities are looking into this. They're not taking this lightly. They’re looking into it. They're questioning, they're interrogating, there's an electronic trail — but everybody knows it's Leno."

Appearances in other media

Letterman appeared in issue 239 of the Marvel comic book ''The Avengers'', in which the title characters are guests on ''Late Night''. A parody of Letterman, named "David Endochrine," is gassed to death along with his bandleader named "Paul" and their audience in Frank Miller's ''The Dark Knight Returns''.

Letterman appeared in the pilot episode of the short-lived 1986 series "Coach Toast", and he appears with a bag over his head as a guest on Bonnie Hunt's ca. 1993 sitcom ''The Building''. He also appears in The Simpsons, as himself in a couch gag when The Simpsons find themselves (and the couch) in "Late Night with David Letterman." He had a cameo in the feature film ''Cabin Boy'', with Chris Elliott, who worked as a writer on Letterman's show. In this and other appearances, Letterman is listed in the credits as "Earl Hofert", the name of Letterman's maternal grandfather. He also appeared as himself in the Howard Stern biopic Private Parts as well as the 1999 Andy Kaufman biopic ''Man on the Moon'', in a few episodes of Garry Shandling's 1990s TV series ''The Larry Sanders Show'' and in "The Abstinence", a 1996 episode of the sitcom ''Seinfeld''. Letterman also made an uncredited appearance in the first episode of the third season of the sitcom The Nanny.

Letterman provided vocals for the Warren Zevon song "Hit Somebody" from ''My Ride's Here'', and provided the voice for Butt-head's father in the 1996 animated film ''Beavis and Butt-head Do America''.

In 2010, a documentary ''Dying to Do Letterman'' was released directed by Joke Fincioen and Biagio Messina featuring Steve Mazan, a stand up comic, who has cancer and wants to appear on the Letterman Show. The film won Best Documentary and Jury Awards at the Cinequest Film Festival. Steve Mazan published a same-titled book (full title, ''Dying to Do Letterman: Turning Someday into Today'' about his own saga.

Other projects

Worldwide Pants

Letterman started his own production company—Worldwide Pants Incorporated—which produced his show and several others, including ''Everybody Loves Raymond'', ''The Late Late Show'', and several critically acclaimed, but short-lived television series for Bonnie Hunt. Worldwide Pants also produced the dramedy program ''Ed'', which aired on NBC from 2000–2004. It was Letterman's first association with NBC since he left the network in 1993. During ''Ed's'' run, the star, Tom Cavanagh, appeared as a guest on ''The Late Show'' several times.

In 2005, Worldwide Pants produced its first feature film, ''Strangers with Candy'', which was a prequel to the Comedy Central TV series of the same title. In 2007, Worldwide Pants produced the ABC comedy series, ''Knights of Prosperity''.

Worldwide Pants made significant news in December 2007 when it was announced that Letterman's company had independently negotiated its own contract with the Writers Guild of America, East, thus allowing Letterman, Craig Ferguson, and their writers to return to work, while the union continued its strike against production companies, networks and studios who had not reached an agreement.

Record company

In late April 2010, several music industry websites reported that Letterman started a record label named Clear Entertainment/C.E. Music and signed his first artist, Runner Runner. Lucy Walsh announced on her MySpace page that she has been signed by Letterman and Clear Entertainment/C.E. Music and is working on her album.

Rahal Letterman Racing

Rahal Letterman Racing (RLR) is an auto racing team that currently races in the American Le Mans Series, and part-time in the Indy Racing League. It is co-owned by 1986 Indianapolis 500 winner Bobby Rahal and Letterman himself, and is based in Hilliard, Ohio. The team won the 2004 Indianapolis 500 with driver Buddy Rice. Letterman was a pit reporter for ABC in the 1971 Indianapolis 500.

American Foundation for Courtesy and Grooming

American Foundation for Courtesy and Grooming is Letterman's private foundation. Through it, Letterman has donated millions of dollars to charities and other non-profits in Indiana and Montana, celebrity-affiliated organizations such as Paul Newman's Hole in the Wall Gang Camp, universities such as Ball State, and other organizations such as the American Cancer Society, Salvation Army, and Doctors Without Borders.

Personal life

Marriages and long-term relationships

In 1969, Letterman married Michelle Cook; the marriage ended by divorce in 1977. He also had a long-term relationship with former head writer and producer on ''Late Night'', Merrill Markoe. In fact, Markoe was the mind behind several ''Late Night'' staples, such as "Stupid Pet/Human Tricks".

Letterman has a son, Harry Joseph Letterman (born on November 3, 2003), with Regina Lasko. Harry is named after Letterman's father. In 2005, police discovered a plot to kidnap Harry Letterman and ransom him for $5 million. Kelly Frank, a house painter who had worked for Letterman, was charged in the conspiracy.

Letterman and Lasko, who had been together since 1986, wed on March 19, 2009, during a quiet courthouse civil ceremony in Choteau, Montana, where he purchased a ranch in 1999. Letterman announced the marriage during the taping of his March 23 show, shortly after congratulating Bruce Willis for getting married the previous week. Letterman told the audience he nearly missed the ceremony because his truck became stuck in mud two miles from their house. The family resides in North Salem, New York, on a estate.

Stalking incidents

Beginning in May 1988, Letterman was stalked by Margaret Mary Ray, a woman suffering from schizophrenia. She once stole his Porsche, repeatedly broke into his house, and camped out on his tennis court. Her exploits drew national attention, and Letterman occasionally joked about her behavior in his show, although never mentioning her name. After she committed suicide in 1998, Letterman told the ''New York Times'' that he had had great compassion for her, and publicly expressed sympathy.

Extortion attempt and revelation of affairs

On his October 1, 2009 show, Letterman announced that he had been the victim of an extortion attempt by someone threatening to reveal that he had had sex with several of his female employees, confirming the relationships. He stated that three weeks earlier (on September 9, 2009) someone had left a package in his car with material he said he would write into a screenplay and a book if Letterman did not pay him $2 million. Letterman said that he contacted the Manhattan District Attorney's office, ultimately cooperating with them to conduct a sting operation involving giving the man a phony check. Subsequently, Robert J. "Joe" Halderman, a producer of the CBS true crime journalism series ''48 Hours'', was arrested after trying to deposit the check. He was indicted by a Manhattan grand jury and pleaded not guilty to a charge of attempted grand larceny on October 2, 2009. Eventually, on March 9, 2010, he pleaded guilty to this same felony and served a 6-month jail sentence, followed by probation and community service.

A central figure in the case and one of the women Letterman had had a sexual relationship with was his longtime personal assistant Stephanie Birkitt who often appeared with him in his show. She had also worked for ''48 Hours''. Until a month prior to the revelations she had shared a residence with Halderman, who allegedly had copied her personal diary and used it, along with private emails, in the blackmail package.

On October 3, 2009, a former CBS employee, Holly Hester, announced that she and Letterman had engaged in a year-long "secret" affair in the early 1990s while she was his intern and a student at New York University.

In the days following the initial announcement of the affairs and the arrest, several prominent women, including Kathie Lee Gifford, co-host of NBC's ''Today Show'', and NBC news anchor Ann Curry questioned whether Letterman's affairs with subordinates created an unfair working environment. A spokesman for Worldwide Pants said that the company's sexual harassment policy did not prohibit sexual relationships between managers and employees. According to business news reporter Eve Tahmincioglu, "CBS suppliers are supposed to follow the company's business conduct policies" and the CBS 2008 Business Conduct Statement states that "If a consenting romantic or sexual relationship between a supervisor and a direct or indirect subordinate should develop, CBS requires the supervisor to disclose this information to his or her Company's Human Resources Department..."

On October 5, 2009, Letterman devoted a segment of his show to a public apology to his wife and staff. Three days later, Worldwide Pants announced that Birkitt had been placed on a "paid leave of absence" from the ''Late Show''. On October 15, CBS News announced that the company's Chief Investigative Correspondent, Armen Keteyian, had been assigned to conduct an "in-depth investigation" into Halderman's blackmail of Letterman.

Awards and honors

Awards

In his capacities as either a writer, producer, performer, or as part of a writing team, Letterman is among the most nominated people in Emmy Award history with 52 nominations, winning two Daytime Emmys and five Primetime Emmys since 1981. His nomination record is second only to producer Jac Venza, who holds the record for the most Emmy nominations for an individual (57). Letterman has been nominated every year since 1984, when he first appeared on late night television as the host of ''Late Night with David Letterman.'' Additionally, he has won four American Comedy Awards. Letterman was the first recipient of the Johnny Carson Award for Comedic Excellence at The Comedy Awards in 2011.

David Letterman Communication and Media Building

On September 7, 2007, Letterman visited his alma mater, Ball State University in Muncie, Indiana, for the dedication of a communications facility named in his honor for his dedication to the university throughout his career as a comedian. The $21 million, David Letterman Communication and Media Building opened for the 2007 Fall semester. It features state-of-the-art recording equipment and facilities. Thousands of Ball State students, faculty, and local residents welcomed Letterman back to Indiana. Letterman's emotional speech touched on his struggles as a college student and his late father, and also included the "top ten good things about having your name on a building", finishing with, "if reasonable people can put my name on a $21 million building, anything is possible."

At the same time, Letterman also received a Sagamore of the Wabash award given by Indiana Governor Mitch Daniels, which recognizes distinguished service to the state of Indiana.

References

External links

David Letterman's Feb. 24, 1978 appearance on ''90 Minutes Live''

Official ''Late Show'' biography

1999 article on Letterman from Salon.com

Tape of Letterman announcing affairs/extortion attempt on Late Show

Category:1947 births Category:Living people Category:American entertainment industry businesspeople Category:American people of German descent Category:American television talk show hosts Category:Ball State University alumni Category:Daytime Emmy Award winners Category:Emmy Award winners Category:Indianapolis, Indiana television anchors Category:Indy Racing League owners Category:People from Indianapolis, Indiana Category:Weather presenters

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Coordinates	3°8′51″N101°41′36″N
Name	Malcolm X
Birth date	May 19, 1925
Birth place	Omaha, Nebraska, U.S.
Death date	February 21, 1965
Death place	New York City, U.S.
Other names	Malcolm Little, El-Hajj Malik El-Shabazz
Movement	Black nationalism, Pan-Africanism
Organization	Nation of Islam, Muslim Mosque, Inc., Organization of Afro-American Unity
Religion	Sunni Islam
Influences	Elijah Muhammad, Marcus Garvey
Influenced
Signature	Malcolm X Signature.svg }}

Malcolm X (; May 19, 1925 February 21, 1965), born Malcolm Little and also known as El-Hajj Malik El-Shabazz (), was an African-American Muslim minister, public speaker, and human rights activist. To his admirers, he was a courageous advocate for the rights of African Americans, a man who indicted white America in the harshest terms for its crimes against black Americans. His detractors accused him of preaching racism, black supremacy, antisemitism, and violence. He has been called one of the greatest and most influential African Americans in history, and in 1998, ''TIME'' named ''The Autobiography of Malcolm X'' one of the ten most influential nonfiction books of the 20th century.

Malcolm X was born in Omaha, Nebraska. The events of his childhood, including his father's lessons concerning black pride and self-reliance, and his own experiences concerning race played a significant role in Malcolm X's adult life. By the time he was thirteen, his father had died and his mother had been committed to a mental hospital. After living in a series of foster homes, Malcolm X became involved in a number of criminal activities in Boston and New York City. In 1946, Malcolm X was sentenced to eight to ten years in prison.

While in prison, Malcolm X became a member of the Nation of Islam, and after his parole in 1952 he became one of the Nation's leaders and chief spokesmen. For nearly a dozen years he was the public face of the controversial group. Tension between Malcolm X and Elijah Muhammad, head of the Nation of Islam, led to Malcolm X's quitting the organization in March 1964. He subsequently traveled extensively throughout Africa and the Middle East and founded Muslim Mosque, Inc., a religious organization, and the secular Organization of Afro-American Unity, which advocated Pan-Africanism. Less than a year after he left the Nation of Islam, Malcolm X was assassinated by three members of the group while giving a speech in New York.

The beliefs expressed by Malcolm X changed during his lifetime. As a spokesman for the Nation of Islam he taught black supremacy and deified the leaders of the organization. He also advocated the separation of black and white Americans, which put him at odds with the civil rights movement, which was working towards integration. After he left the Nation of Islam in 1964, Malcolm X became a Sunni Muslim, made the pilgrimage to Mecca and disavowed racism, while remaining a champion of black self-determination, self defense, and human rights. He expressed a willingness to work with civil rights leaders and described his previous position with the Nation of Islam as that of a "zombie".

Early years

Malcolm Little was born on May 19, 1925, in Omaha, Nebraska, the fourth of seven children to Earl Little and Louise Norton. His father was an outspoken Baptist lay speaker. He supported Pan-African activist Marcus Garvey and was a local leader of the Universal Negro Improvement Association (UNIA). Malcolm never forgot the values of black pride and self-reliance that his father and other UNIA leaders preached. Malcolm X later said that three of Earl Little's brothers, one of whom was lynched, died violently at the hands of white men. Because of Ku Klux Klan threats, the family relocated in 1926 to Milwaukee, Wisconsin, and shortly thereafter to Lansing, Michigan.

Earl Little, who was dark-skinned, was born in Reynolds, Georgia. He had three children from his first marriage: Ella, Mary, and Earl Jr.—and seven with his second wife, Louise: Wilfred, Hilda, Philbert, Malcolm, Reginald, Yvonne, and Wesley. Louise Norton Little was born in Grenada. Because her father was Scottish, she was so light-skinned that she could have passed for white. Malcolm inherited his light complexion from his mother and maternal grandfather. Initially he felt his light skin was a status symbol, but he later said he "hated every drop of that white rapist's blood that is in me." Malcolm X later remembered feeling that his father favored him because he was the lightest-skinned child in the family; however, he thought his mother treated him harshly for the same reason. One of Malcolm's nicknames, "Red", derived from the tinge of his hair. According to one biographer, at birth he had "ash-blonde hair ... tinged with cinnamon", and at age four, "reddish-blonde hair". His hair darkened as he aged, yet he also resembled his paternal grandmother, whose hair "turned reddish in the summer sun." The issue of skin and hair color took on very significant implications later in Malcolm's life.

In December 1924, Louise Little was threatened by klansmen while she was pregnant with Malcolm. She recalled that the klansmen warned the family to leave Omaha, because Earl Little's activities with UNIA were "spreading trouble". After they moved to Lansing, their house was burned in 1929; however, the family escaped without physical injury. On September 8, 1931, Earl Little was fatally struck by a streetcar in Lansing. Authorities ruled his death an accident. The police reported that Earl Little was conscious when they arrived on the scene, and he told them he had slipped and fallen under the streetcar's wheels. The black community in Lansing disputed the cause of death, believing there was circumstantial evidence of assault. His family had frequently been harassed by the Black Legion, a white supremacist group that his father accused of burning down their home in 1929. Some blacks believed the Black Legion was responsible for Earl Little's death. One of the adults at the funeral told eight-year-old Philbert Little that his father had been hit from behind and shoved under the streetcar.

Though Earl Little had two life insurance policies, his family received death benefits solely from the smaller policy. The insurance company of the larger policy claimed that his father had committed suicide and refused to issue the benefit. The payout from the insurance policy was $1,000 (comparable to about $15,000 in 2010 dollars), and the probate court awarded Louise Little a monthly "widow's allowance" of $18. She rented space in the garden to raise more money, and her sons would hunt game for supper.

In 1935 or 1936, Louise Little began dating an African-American man. A marriage proposal seemed a possibility, but the man disappeared from their lives when Louise became pregnant with his child in late 1937. In December 1938, Louise Little had a nervous breakdown and was declared legally insane. The Little siblings were split up and sent to different foster homes. The state formally committed Louise Little to the state mental hospital at Kalamazoo, Michigan, where she remained until Malcolm and his siblings secured her release 24 years later.

Malcolm Little was one of the best students in his junior high school, but he dropped out after a white eighth-grade teacher told him that his aspirations of being a lawyer were "no realistic goal for a nigger." Years later, Malcolm X would laugh about the incident, but at the time it was humiliating. It made him feel that there was no place in the white world for a career-oriented black man, no matter how smart he was. After living with a series of white foster parents, Malcolm moved to Boston in February 1941 to live with his older half-sister, Ella Little Collins.

Young adult years

Collins lived in Roxbury, a predominantly African-American middle-class neighborhood of Boston. It was the first time Little had seen so many black people. He was drawn to the cultural and social life of the neighborhood. In Boston, Little held a variety of jobs and found intermittent employment with the New Haven Railroad. Between 1943 and 1946, he drifted from city to city and job to job. He left Boston to live for a short time in Flint, Michigan. He moved to New York City in 1943. Living in Harlem, he became involved in drug dealing, gambling, racketeering, robbery, and pimping. According to recent biographies, Little occasionally engaged in sex with other men, usually for money.

In 1943, the U.S. draft board ordered Little to register for military service. He later recalled that he put on a display to avoid the draft by telling the examining officer that he could not wait to "steal us some guns, and kill us [some] crackers." Military physicians classified him as "mentally disqualified for military service". He was issued a 4-F card, relieving him of his service obligations. In late 1945, Little returned to Boston. With a group of associates, he began a series of elaborate burglaries targeting the residences of wealthy white families. On January 12, 1946, Little was arrested for burglary while trying to pick up a stolen watch he had left for repairs at a jewelry shop. The shop owner called the police because the watch was very expensive, and the police had alerted all Boston jewelers that it had been stolen. Little told the police that he had a gun on his person and surrendered so the police would treat him more leniently. Three days later, Little was indicted for carrying firearms. On January 16, he was charged with larceny and breaking and entering, and eventually sentenced to eight to ten years in prison.

On February 27, Little began serving his sentence at the Charlestown State Prison in Charlestown, Boston. While in prison, Little earned the nickname of "Satan" for his hostility toward religion. Little met a self-educated man in prison named John Elton Bembry (referred to as "Bimbi" in ''The Autobiography of Malcolm X''). Bembry was a well-regarded prisoner at Charlestown, and Malcolm X would later describe him as "the first man I had ever seen command total respect ... with words." Gradually, the two men became friends and Bembry convinced Little to educate himself. Little developed a voracious appetite for reading, and he frequently read after the prison lights had been turned off. In 1948, Little's brother Philbert wrote, telling him about the Nation of Islam. Like the UNIA, the Nation preached black self-reliance and, ultimately, the unification of members of the African diaspora, free from white American and European domination. Little was not interested in joining until his brother Reginald wrote, saying, "Malcolm, don't eat any more pork and don't smoke any more cigarettes. I'll show you how to get out of prison." Little quit smoking, and the next time pork was served in the prison dining hall, he refused to eat it.

When Reginald came to visit Little, he described the group's teachings, including the belief that white people are devils. Afterward, Little thought about all the white people he had known, and he realized that he'd never had a relationship with a white person or social institution that wasn't based on dishonesty, injustice, greed, and hatred. Little began to reconsider his dismissal of all religion and he became receptive to the message of the Nation of Islam. Other family members who had joined the Nation wrote or visited and encouraged Little to join. In February 1948, mostly through his sister's efforts, Little was transferred to the Norfolk Prison Colony, an experimental prison in Norfolk, Massachusetts, that had a much larger library. In late 1948, he wrote a letter to Elijah Muhammad, the leader of the Nation of Islam. Muhammad advised him to atone for his crimes by renouncing his past and by humbly bowing in prayer to Allah and promising never to engage in destructive behavior again. Little, who always had been rebellious and deeply skeptical, found it very difficult to bow in prayer. It took him a week to bend his knees. Finally he prayed, and he became a member of the Nation of Islam. For the remainder of his incarceration, Little maintained regular correspondence with Muhammad. On August 7, 1952, Little was paroled and was released from prison. He later reflected on the time he spent in prison after his conversion: "Months passed without my even thinking about being imprisoned. In fact, up to then, I had never been so truly free in my life."

Nation of Islam

When Little was released from prison in 1952, he had more than a new religion. He also had a new name. In a December 1950 letter to his brother Philbert, Little signed his name as Malcolm X for the first time. In his autobiography, he explained why: "The Muslim's 'X' symbolized the true African family name that he never could know. For me, my 'X' replaced the white slavemaster name of 'Little' which some blue-eyed devil named Little had imposed upon my paternal forebears."

Shortly after his release from prison, Malcolm X visited Elijah Muhammad in Chicago, Illinois. In June 1953, Malcolm X was named assistant minister of the Nation of Islam's Temple Number One in Detroit. Soon, he became a full-time minister. By late 1953, Malcolm X established Boston's Temple Number 11. In March 1954, he expanded Temple Number 12 in Philadelphia, Pennsylvania. Two months later Malcolm X was selected to lead Temple Number Seven in Harlem, and he rapidly expanded its membership.

The FBI had opened a file on Malcolm X in 1950 after he wrote a letter to President Truman stating his opposition to the Korean War and declaring himself to be a communist. It began surveillance of him in 1953, and soon the FBI turned its attention from concerns about possible Communist Party association to Malcolm X's rapid ascent in the Nation of Islam.

During 1955, Malcolm X continued his successful recruitment efforts on behalf of the organization. He established temples in Springfield, Massachusetts (Number 13); Hartford, Connecticut (Number 14); and Atlanta, Georgia (Number 15). Hundreds of African Americans were joining the Nation of Islam every month. Beside his skill as a speaker, Malcolm X had an impressive physical presence. He stood tall and weighed about . One writer described him as "powerfully built", and another as "mesmerizingly handsome ... and always spotlessly well-groomed".

Johnson Hinton incident

Malcolm X first came to the attention of the general public after the police beating of a Nation of Islam member named Johnson Hinton. On April 26, 1957, two police officers were beating an African-American man with their nightsticks when three passersby who belonged to the Nation of Islam tried to intervene. They shouted: "You're not in Alabama or Georgia. This is New York!" One of the officers began to beat one of the passersby, Johnson Hinton. The blows were so severe, a surgeon later determined, that they caused brain contusions, subdural hemorrhaging, and scalp lacerations. All four men were arrested and taken to the police station.

A woman who had seen the assault ran to the Nation of Islam's restaurant. Within a few hours, Malcolm X and a small group of Muslims went to the police station and demanded to see Hinton. The police captain initially said no Muslims were being held there, but as the crowd grew to about 500, he allowed Malcolm X to speak with Hinton. After a short talk, Malcolm X demanded that Hinton be taken to the hospital, so an ambulance was called and Hinton was taken to Harlem Hospital.

Hinton was treated and released into the custody of the police, who returned him to the police station. By this point, about 4,000 people had gathered; the police realized there was the potential for a riot and called for backup. Malcolm X went back into the police station with an attorney and made bail arrangements for the other two Muslims. The police said Hinton could not go back to the hospital until he was arraigned the following day. Malcolm X realized things were at a stalemate. He stepped outside the station house and gave a hand signal. The Nation of Islam members in the crowd silently walked away. The rest of the crowd dispersed minutes later. One police officer told the editor of the ''New York Amsterdam News'': "No one man should have that much power."

The following month, the Bureau of Special Services and Investigation of the New York Police Department (NYPD) began its surveillance of Malcolm X. The NYPD's Chief Inspector asked for information from the police department in every city where Malcolm X had lived, and from the prisons where he had served his sentence. In October, when a grand jury declined to indict the officers who had beaten Hinton, Malcolm X wrote an angry telegram to the police commissioner. In response, undercover NYPD officers were placed inside the Nation of Islam.

Marriage and family

Malcolm X met Betty Sanders in 1955. She had been invited to listen to his lecture, and she was very impressed by him. They met again at a dinner party. Soon Sanders was attending all of Malcolm X's lectures at Temple Number Seven. In mid 1956, she joined the Nation of Islam.

Malcolm X and Betty X did not have a conventional courtship. One-on-one dates were contrary to the teachings of the Nation of Islam. Instead, the couple shared their "dates" with dozens, or even hundreds of other members. Malcolm X frequently took groups to visit New York's museums and libraries, and he always invited Betty X.

Although they had never discussed the subject, Betty X suspected that Malcolm X was interested in marriage. On January 12, 1958, he called from Detroit and asked her to marry him, and they were married two days later in Lansing, Michigan.

The couple had six daughters. Their names were Attallah, born in 1958 and named after Attila the Hun; Qubilah, born in 1960 and named after Kublai Khan; Ilyasah, born in 1962 and named after Elijah Muhammad; Gamilah Lumumba, born in 1964 and named after Patrice Lumumba; and twins, Malikah and Malaak, born in 1965 after their father's assassination and named for him.

''The Hate That Hate Produced''

After a 1959 television broadcast in New York City about the Nation of Islam, ''The Hate That Hate Produced'', Malcolm X became known to white Americans. Representatives of the print media, radio, and television frequently asked him for comments on issues. By the late 1950s, Malcolm X had acquired a new name, Malcolm Shabazz or Malik el-Shabazz, although he was still widely referred to as Malcolm X.

In September 1960, Fidel Castro arrived in New York to attend the meeting of the United Nations General Assembly. He and his entourage stayed at the Hotel Theresa in Harlem. Malcolm X was a prominent member of a Harlem-based welcoming committee made up of community leaders who met with Castro. Castro was so impressed by Malcolm X that he requested a private meeting with him. At the end of their two-hour meeting, Castro invited Malcolm X to visit him in Cuba. During the General Assembly meeting, Malcolm X was also invited to many official embassy functions sponsored by African nations, where he met heads of state and other leaders, including Gamal Abdel Nasser of Egypt, Ahmed Sékou Touré of Guinea, and Kenneth Kaunda of the Zambian African National Congress.

From his adoption of the Nation of Islam in 1952 until he left the organization in 1964, Malcolm X promoted the Nation's teachings. He taught that black people were the original people of the world, and that white people were a race of devils. In his speeches, Malcolm X said that black people were superior to white people, and that the demise of the white race was imminent. While the civil rights movement fought against racial segregation, Malcolm X advocated the complete separation of African Americans from white people. He proposed the establishment of a separate country for black people as an interim measure until African Americans could return to Africa. Malcolm X also rejected the civil rights movement's strategy of nonviolence, and instead advocated that black people use any necessary means of self-defense to protect themselves. Malcolm X's speeches had a powerful effect on his audiences, generally African Americans who lived in the Northern and Western cities, who were tired of being told to wait for freedom, justice, equality and respect. Many blacks felt that he articulated their complaints better than the civil rights movement did.

Many white people, and some blacks, were alarmed by Malcolm X and the things he said. He and the Nation of Islam were described as hatemongers, black supremacists, violence-seekers, and a threat to improved race relations. Civil rights organizations denounced Malcolm X and the Nation as irresponsible extremists whose views were not representative of African Americans. Malcolm X was accused of being antisemitic.

Malcolm X was equally critical of the civil rights movement. He described its leaders as "stooges" for the white establishment, and said that Martin Luther King, Jr. was a "chump". He criticized the 1963 March on Washington, which he called "the farce on Washington". He said he did not know why black people were excited over a demonstration "run by whites in front of a statue of a president who has been dead for a hundred years and who didn't like us when he was alive". Malcolm X has been widely considered the second most influential leader of the Nation of Islam after Elijah Muhammad. He was largely credited with increasing membership of the group; from 500 in 1952 to 25,000 in 1963 by one author's estimate, or from 1,200 in 1953 to 50,000 or 75,000 in 1961 by another's. He inspired the boxer Cassius Clay (later known as Muhammad Ali) to join the Nation of Islam. Ali later left the group and became a Sunni Muslim, as did Malcolm X.

In early 1963, Malcolm X started collaborating with Alex Haley on ''The Autobiography of Malcolm X''. In 1964, he told Haley, "If I'm alive when this book comes out, it will be a miracle." The book was not finished when Malcolm X was assassinated in 1965. Haley completed it and published it later that year. In 1998, ''TIME'' named ''The Autobiography of Malcolm X'' one of the ten most influential nonfiction books of the 20th century.

Leaving the Nation

On December 1, 1963, when he was asked for a comment about the assassination of President Kennedy, Malcolm X said that it was a case of "chickens coming home to roost". He added that "chickens coming home to roost never did make me sad; they've always made me glad." ''The New York Times'' wrote, "in further criticism of Mr. Kennedy, the Muslim leader cited the murders of Patrice Lumumba, Congo leader, of Medgar Evers, civil rights leader, and of the Negro girls bombed earlier this year in a Birmingham church. These, he said, were instances of other 'chickens coming home to roost'." The remarks prompted a widespread public outcry. The Nation of Islam, which had issued a message of condolence to the Kennedy family and ordered its ministers not to comment on the assassination, publicly censured their former shining star. Although Malcolm X retained his post and rank as minister, he was prohibited from public speaking for 90 days.

On March 8, 1964, Malcolm X publicly announced his break from the Nation of Islam. He said that he was still a Muslim, but he felt the Nation of Islam had "gone as far as it can" because of its rigid religious teachings. Malcolm X said he was going to organize a black nationalist organization that would try to "heighten the political consciousness" of African Americans. He also expressed his desire to work with other civil rights leaders and said that Elijah Muhammad had prevented him from doing so in the past.

One reason for the separation was growing tension between Malcolm X and Elijah Muhammad because of Malcolm X's dismay about rumors of Muhammad's extramarital affairs with young secretaries, actions that were against the teachings of the Nation. Although at first Malcolm X had ignored the rumors, after speaking with Muhammad's son Wallace and the women making the accusations, he came to believe that they were true. Muhammad confirmed the rumors in 1963 but tried to justify his actions by reference to precedents set by Biblical prophets. Another reason for the separation was growing resentment by people within the Nation. As Malcolm X had become a favorite of the media, many in the Nation's Chicago headquarters felt that he was over-shadowing Muhammad. Louis Lomax's 1963 book about the Nation of Islam, ''When the Word Is Given'', featured a picture of Malcolm X on its cover and included five of his speeches, but only one of Muhammad's, which greatly upset Muhammad. Muhammad was also envious that a publisher was interested in Malcolm X's autobiography. After leaving the Nation of Islam, Malcolm X founded Muslim Mosque, Inc., a religious organization, and the Organization of Afro-American Unity, a secular group that advocated Pan-Africanism. On March 26, 1964, he met Martin Luther King, Jr. in Washington, D.C., after a press conference held when both men attended the Senate to hear the debate on the Civil Rights bill. This was the only time the two men ever met and their meeting lasted only one minute—just long enough for photographers to take a picture. In April, Malcolm X made a speech titled "The Ballot or the Bullet" in which he advised African Americans to exercise their right to vote wisely. Several Sunni Muslims encouraged Malcolm X to learn about Islam. Soon he converted to Sunni Islam, and decided to make his pilgrimage to Mecca (''hajj'').

International travel

Pilgrimage to Mecca

On April 13, 1964, Malcolm X departed JFK Airport in New York for Jeddah, Saudi Arabia. His status as an authentic Muslim was questioned by Saudi authorities because of his United States passport and his inability to speak Arabic. Since only confessing Muslims are allowed into Mecca, he was separated from his group for about 20 hours.

According to his autobiography, Malcolm X saw a telephone and remembered the book ''The Eternal Message of Muhammad'' by Abdul Rahman Hassan Azzam, which had been presented to him with his visa approval. He called Azzam's son, who arranged for his release. At the younger Azzam's home, he met Azzam Pasha, who gave Malcolm his suite at the Jeddah Palace Hotel. The next morning, Muhammad Faisal, the son of Prince Faisal, visited and informed Malcolm X that he was to be a state guest. The deputy chief of protocol accompanied Malcolm X to the Hajj Court, where he was allowed to make his pilgrimage.

On April 19, Malcolm X completed the Hajj, making the seven circuits around the Kaaba, drinking from the Zamzam Well, and running between the hills of Safah and Marwah seven times. After completing the Hajj, he was granted an audience with Prince Faisal. Malcolm X said the trip allowed him to see Muslims of different races interacting as equals. He came to believe that Islam could be the means by which racial problems could be overcome.

Africa

Malcolm X visited Africa on three separate occasions, once in 1959 and twice in 1964. During his visits, he met officials, gave interviews to newspapers, and spoke on television and radio in Egypt, Ethiopia, Tanganyika (now Tanzania), Nigeria, Ghana, Guinea, Sudan, Senegal, Liberia, Algeria, and Morocco. Kwame Nkrumah of Ghana, Gamal Abdel Nasser of Egypt, and Ahmed Ben Bella of Algeria invited Malcolm X to serve in their governments.

In 1959, Malcolm X traveled to Egypt (then known as the United Arab Republic), Sudan, Nigeria, and Ghana to arrange a tour for Elijah Muhammad. The first of the two trips Malcolm X made to Africa in 1964 lasted from April 13 until May 21, before and after his Hajj. On May 8, following his speech at the University of Ibadan, Malcolm X was made an honorary member of the Nigerian Muslim Students' Association. During this reception the students bestowed upon him the name "Omowale", which means "the son who has come home" in the Yoruba language. Malcolm X wrote in his autobiography that he "had never received a more treasured honor."

On July 9, 1964, Malcolm X returned to Africa. On July 17, he was welcomed to the second meeting of the Organization of African Unity in Cairo as a representative of the Organization of Afro-American Unity. By the time he returned to the United States on November 24, 1964, Malcolm had met with every prominent African leader and established an international connection between Africans on the continent and those in the diaspora.

France and the United Kingdom

On November 23, 1964, on his way home from Africa, Malcolm X stopped in Paris, where he spoke at the Salle de la Mutualité. A week later, on November 30, Malcolm X flew to the United Kingdom, and on December 3 participated in a debate at the Oxford Union. The topic of the debate was "Extremism in the Defense of Liberty is No Vice; Moderation in the Pursuit of Justice is No Virtue", and Malcolm X argued the affirmative. Interest in the debate was so high that it was televised nationally by the BBC.

On February 5, 1965, Malcolm X went to Europe again. On February 8, he spoke in London, before the first meeting of the Council of African Organizations. The next day, Malcolm X tried to go to France, but he was refused entry. On February 12, he visited Smethwick, near Birmingham, which had become a byword for racial division after the 1964 general election, when the Conservative Party won the parliamentary seat after rumors that their candidate's supporters had used the slogan "If you want a nigger for your neighbour, vote Labour."

In the United States

After leaving the Nation of Islam, Malcolm X spoke before a wide variety of audiences in the United States. He spoke at regular meetings of Muslim Mosque, Inc., and the Organization of Afro-American Unity. He was one of the most sought-after speakers on college campuses, and one of his top aides later wrote that he "welcomed every opportunity to speak to college students." Malcolm X also spoke before political groups such as the Militant Labor Forum.

Tensions increased between Malcolm X and the Nation of Islam. As early as February 1964, a member of Temple Number Seven was given orders by the group to wire explosives to Malcolm X's car. In September 1964, ''Ebony'' published a photograph of Malcolm X holding an M1 Carbine and peering out a window. The photo was intended to illustrate his determination to defend himself and his family against the death threats he was receiving.

The Nation of Islam and its leaders began making both public and private threats against Malcolm X. On March 23, 1964, Elijah Muhammad told Boston minister Louis X (later known as Louis Farrakhan) that "hypocrites like Malcolm should have their heads cut off." The April 10 edition of ''Muhammad Speaks'' featured a cartoon in which his severed head was shown bouncing. On July 9, John Ali, a top aide to Muhammad, answered a question about Malcolm X by saying that "anyone who opposes the Honorable Elijah Muhammad puts their life in jeopardy." The December 4 issue of ''Muhammad Speaks'' included an article by Louis X that railed against Malcolm X, saying "such a man as Malcolm is worthy of death."

Some threats were made anonymously. During the month of June 1964, FBI surveillance recorded two such threats. On June 8, a man called Malcolm X's home and told Betty Shabazz to "tell him he's as good as dead." On June 12, an FBI informant reported getting an anonymous telephone call from somebody who said "Malcolm X is going to be bumped off."

In June 1964, the Nation of Islam sued to reclaim Malcolm X's residence in Queens, New York, which they claimed to own. The suit was successful, and Malcolm X was ordered to vacate. On February 14, 1965, the night before a scheduled hearing to postpone the eviction date, the house burned to the ground. Malcolm X and his family survived. No one was charged with any crime.

Assassination

On February 21, 1965, in Manhattan's Audubon Ballroom, Malcolm X began to speak to a meeting of the Organization of Afro-American Unity when a disturbance broke out in the crowd of 400. A man yelled, "Nigger! Get your hand outta my pocket!" As Malcolm X and his bodyguards moved to quiet the disturbance, a man rushed forward and shot him in the chest with a sawed-off shotgun. Two other men charged the stage and fired handguns, hitting him 16 times. Furious onlookers caught and beat one of the assassins as the others fled the ballroom. Malcolm X was pronounced dead at 3:30 pm, shortly after he arrived at Columbia Presbyterian Hospital.

Talmadge Hayer, a Nation of Islam member also known as Thomas Hagan, was arrested on the scene. Eyewitnesses identified two more suspects, Norman 3X Butler and Thomas 15X Johnson, also members of the Nation. All three were charged. At first Hayer denied involvement, but during the trial he confessed to having fired shots at Malcolm X. He testified that Butler and Johnson were not present and were not involved in the assassination, but he declined to name the men who had joined him in the shooting. All three men were convicted.

Butler, now known as Muhammad Abdul Aziz, was paroled in 1985. He became the head of the Nation of Islam's Harlem mosque in 1998. He continues to maintain his innocence. Johnson, who changed his name to Khalil Islam, was released from prison in 1987. During his time in prison, he rejected the teachings of the Nation of Islam and converted to Sunni Islam. He maintained his innocence until his death in August 2009. Hayer, now known as Mujahid Halim, was paroled in 2010.

Funeral

A public viewing was held at Harlem's ''Unity Funeral Home'' from February 23 through February 26, and it was estimated that between 14,000 and 30,000 mourners attended. The funeral was held on February 27 at the Faith Temple Church of God in Christ in Harlem. The church was filled to capacity with more than 1,000 people. Loudspeakers were set up outside the Temple so the overflowing crowd could listen and a local television station broadcast the funeral live.

Among the civil rights leaders attending were John Lewis, Bayard Rustin, James Forman, James Farmer, Jesse Gray, and Andrew Young. Actor and activist Ossie Davis delivered the eulogy, describing Malcolm X as "our shining black prince".

There are those who will consider it their duty, as friends of the Negro people, to tell us to revile him, to flee, even from the presence of his memory, to save ourselves by writing him out of the history of our turbulent times. Many will ask what Harlem finds to honor in this stormy, controversial and bold young captain—and we will smile. Many will say turn away—away from this man, for he is not a man but a demon, a monster, a subverter and an enemy of the black man—and we will smile. They will say that he is of hate—a fanatic, a racist—who can only bring evil to the cause for which you struggle! And we will answer and say to them: Did you ever talk to Brother Malcolm? Did you ever touch him, or have him smile at you? Did you ever really listen to him? Did he ever do a mean thing? Was he ever himself associated with violence or any public disturbance? For if you did you would know him. And if you knew him you would know why we must honor him.

Malcolm X was buried at Ferncliff Cemetery in Hartsdale, New York. At the gravesite after the ceremony, friends took the shovels from the waiting gravediggers and completed the burial themselves. Actor and activist Ruby Dee (wife of Ossie Davis) and Juanita Poitier (wife of Sidney Poitier) established the Committee of Concerned Mothers to raise funds to buy a house and pay educational expenses for Malcolm X's family.

Responses to assassination

Reactions to Malcolm X's assassination were varied. Dr. Martin Luther King, Jr. sent a telegram to Betty Shabazz, expressing his sadness over "the shocking and tragic assassination of your husband."

While we did not always see eye to eye on methods to solve the race problem, I always had a deep affection for Malcolm and felt that he had a great ability to put his finger on the existence and root of the problem. He was an eloquent spokesman for his point of view and no one can honestly doubt that Malcolm had a great concern for the problems that we face as a race.

Elijah Muhammad told the annual Savior's Day convention on February 26, "Malcolm X got just what he preached." "We didn't want to kill Malcolm and didn't try to kill him," Muhammad said. "We know such ignorant, foolish teachings would bring him to his own end."

''The New York Times'' wrote that Malcolm X was "an extraordinary and twisted man" who "turn[ed] many true gifts to evil purpose" and that his life was "strangely and pitifully wasted". The ''New York Post'' wrote that "even his sharpest critics recognized his brilliance—often wild, unpredictable and eccentric, but nevertheless possessing promise that must now remain unrealized."

The international press, particularly that of Africa, was sympathetic. The ''Daily Times of Nigeria'' wrote that Malcolm X "will have a place in the palace of martyrs." The ''Ghanaian Times'' likened him to John Brown and Patrice Lumumba among "a host of Africans and Americans who were martyred in freedom's cause". ''Guangming Daily'', published in Beijing, stated that "Malcolm was murdered because he fought for freedom and equal rights", while in Cuba, ''El Mundo'' described the assassination as "another racist crime to eradicate by violence the struggle against discrimination".

Allegations of conspiracy

Within days of the assassination, questions were raised about who bore ultimate responsibility. On February 23, James Farmer, the leader of the Congress of Racial Equality, announced at a news conference that local drug dealers, and not the Nation of Islam, were to blame. Others accused the NYPD, the FBI, or the CIA, citing the lack of police protection, the ease with which the assassins entered the Audubon Ballroom, and the failure of the police to preserve the crime scene.

In the 1970s, the public learned about COINTELPRO and other secret FBI programs directed towards infiltrating and disrupting civil rights organizations during the 1950s and 1960s. John Ali, national secretary of the Nation of Islam, was identified as an FBI undercover agent. Malcolm X had confided in a reporter that Ali exacerbated tensions between him and Elijah Muhammad. He considered Ali his "archenemy" within the Nation of Islam leadership. On February 20, 1965, the night before the assassination, Ali met with Talmadge Hayer, one of the men convicted of killing Malcolm X.

In 1977 and 1978, Talmadge Hayer submitted two sworn affidavits re-asserting his claim that Butler and Johnson were not involved in the assassination. In his affidavits Hayer named four men, all members of the Nation of Islam's Newark Temple Number 25, as having participated with him in the crime. Hayer asserted that a man, later identified as Wilbur McKinley, shouted and threw a smoke bomb to create a diversion. Hayer said that another man, later identified as William Bradley, had a shotgun and was the first to fire on Malcolm X after the diversion. Hayer asserted that he and a man later identified as Leon Davis, both armed with pistols, fired on Malcolm X immediately after the shotgun blast. Hayer also said that a fifth man, later identified as Benjamin Thomas, was involved in the conspiracy. Hayer's statements failed to convince authorities to reopen their investigation of the murder.

Some, including the Shabazz family, have accused Louis Farrakhan of being involved in the plot to assassinate Malcolm X. In a 1993 speech, Farrakhan seemed to boast of the assassination:

Was Malcolm your traitor or ours? And if we dealt with him like a nation deals with a traitor, what the ''hell'' business is it of yours? A nation has to be able to deal with traitors and cutthroats and turncoats.

In a ''60 Minutes'' interview that aired during May 2000, Farrakhan stated that some of the things he said may have led to the assassination of Malcolm X. "I may have been complicit in words that I spoke", he said. "I acknowledge that and regret that any word that I have said caused the loss of life of a human being." A few days later Farrakhan denied that he "ordered the assassination" of Malcolm X, although he again acknowledged that he "created the atmosphere that ultimately led to Malcolm X's assassination." No consensus on who was responsible has been reached.

Philosophy

Except for his autobiography, Malcolm X left no published writings. His philosophy is known almost entirely from the myriad speeches and interviews he gave from 1952 until his death in 1965. Many of those speeches, especially from the last year of his life, were recorded and have been published.

Beliefs of the Nation of Islam

Before he left the Nation of Islam in 1964, Malcolm X taught its beliefs in his speeches. His speeches were peppered with the phrase "The Honorable Elijah Muhammad teaches us that...". It is virtually impossible to discern whether Malcolm X's beliefs diverged from the teachings of the Nation of Islam. Malcolm X once compared himself to a ventriloquist's dummy who could only say what Elijah Muhammad told him.

Malcolm X taught that black people were the original people of the world, and that white people were a race of devils who were created by an evil scientist named Yakub. The Nation of Islam believed that black people were superior to white people, and that the demise of the white race was imminent. When he was questioned concerning his statements that white people were devils, Malcolm X said that "history proves the white man is a devil." He enumerated some of the historical reasons that, he felt, supported his argument: "Anybody who rapes, and plunders, and enslaves, and steals, and drops hell bombs on people... anybody who does these things is nothing but a devil."

Malcolm X said that Islam was the "true religion of black mankind" and that Christianity was "the white man's religion" that had been imposed upon African Americans by their slave-masters. He said that the Nation of Islam followed Islam as it was practiced around the world, but the Nation's teachings varied from those of other Muslims because they were adapted to the "uniquely pitiful" condition of black people in America. He taught that Wallace Fard Muhammad, the founder of the Nation, was Allah incarnate, and that Elijah Muhammad was his Messenger, or prophet.

While the civil rights movement fought against racial segregation, Malcolm X advocated the complete separation of African Americans from white people. The Nation of Islam proposed the establishment of a separate country for black people in the Southern or Southwestern United States as an interim measure until African Americans could return to Africa. Malcolm X suggested the United States government owed reparations to black people for the unpaid labor of their enslaved ancestors. He also rejected the civil rights movement's strategy of nonviolence and instead advocated that black people should protect themselves by any necessary means.

Independent views

After leaving the Nation of Islam, Malcolm X announced his willingness to work with leaders of the civil rights movement, though he felt that it should change its focus to human rights. So long as the movement remained a fight for ''civil rights'', its struggle would remain a domestic issue, but by framing the struggle as a fight for ''human rights'', it would become an international issue, and the movement could bring its complaint before the United Nations. Malcolm X said the emerging nations of the world would add their support to the cause of African Americans.

Malcolm X declared that he and the other members of the Organization of Afro-American Unity were determined to defend themselves from aggressors, and to secure freedom, justice and equality "by whatever means necessary", arguing that if the government was unwilling or unable to protect black people, they should protect themselves.

Malcolm X stressed the global perspective he gained from his international travels. He emphasized the "direct connection" between the domestic struggle of African Americans for equal rights with the liberation struggles of Third World nations. He said that African Americans were wrong when they thought of themselves as a minority; in a global context, black people were a majority, not a minority.

In his speeches at the Militant Labor Forum, which was sponsored by the Socialist Workers Party, Malcolm X criticized capitalism. After one such speech, when he was asked what political and economic system he wanted, he said he didn't know, but that it was no coincidence the newly liberated countries in the Third World were turning toward socialism. Malcolm X still was concerned primarily with the freedom struggle of African Americans. When a reporter asked him what he thought about socialism, Malcolm X asked whether it was good for black people. When the reporter told him it seemed to be, Malcolm X told him, "Then I'm for it."

Although he no longer called for the separation of black people from white people, Malcolm X continued to advocate black nationalism, which he defined as self-determination for the African-American community. In the last months of his life, however, Malcolm X began to reconsider his support of black nationalism after meeting northern African revolutionaries who, to all appearances, were white.

After his Hajj, Malcolm X articulated a view of white people and racism that represented a deep change from the philosophy he had supported as a minister of the Nation of Islam. In a famous letter from Mecca, he wrote that his experiences with white people during his pilgrimage convinced him to "rearrange" his thinking about race and "toss aside some of [his] previous conclusions". In a 1965 conversation with Gordon Parks, two days before his assassination, Malcolm said:

[L]istening to leaders like Nasser, Ben Bella, and Nkrumah awakened me to the dangers of racism. I realized racism isn't just a black and white problem. It's brought bloodbaths to about every nation on earth at one time or another.

Brother, remember the time that white college girl came into the restaurant—the one who wanted to help the [Black] Muslims and the whites get together—and I told her there wasn't a ghost of a chance and she went away crying? Well, I've lived to regret that incident. In many parts of the African continent I saw white students helping black people. Something like this kills a lot of argument. I did many things as a [Black] Muslim that I'm sorry for now. I was a zombie then—like all [Black] Muslims—I was hypnotized, pointed in a certain direction and told to march. Well, I guess a man's entitled to make a fool of himself if he's ready to pay the cost. It cost me 12 years.

That was a bad scene, brother. The sickness and madness of those days—I'm glad to be free of them.

Legacy

Malcolm X has been described as one of the greatest and most influential African Americans in history. He is credited with raising the self-esteem of black Americans and reconnecting them with their African heritage. He is largely responsible for the spread of Islam in the black community in the United States. Many African Americans, especially those who lived in cities in the Northern and Western United States, felt that Malcolm X articulated their complaints concerning inequality better than the mainstream civil rights movement did. One biographer says that by giving expression to their frustration, Malcolm X "made clear the price that white America would have to pay if it did not accede to black America's legitimate demands."

In the late 1960s, as black activists became more radical, Malcolm X and his teachings were part of the foundation on which they built their movements. The Black Power movement, the Black Arts Movement, and the widespread adoption of the slogan "Black is beautiful" can all trace their roots to Malcolm X.

During the late 1980s and early 1990s, there was a resurgence of interest in Malcolm X among young people fueled, in part, by his use as an icon by hip hop groups such as Public Enemy. Images of Malcolm X could be found on T-shirts and jackets. Pictures of him were on display in hundreds of thousands of homes, offices, and schools. This wave peaked in 1992 with the release of ''Malcolm X'', a much-anticipated film adaptation of ''The Autobiography of Malcolm X''.

Portrayals in film and on stage

The 1992 film ''Malcolm X'' was directed by Spike Lee and based on ''The Autobiography of Malcolm X''. It starred Denzel Washington, with Angela Bassett as Betty Shabazz and Al Freeman, Jr., as Elijah Muhammad. Critic Roger Ebert and director Martin Scorsese both named the film one of the ten best of the 1990s. Washington had previously played the part of Malcolm X in the 1981 Off Broadway play ''When the Chickens Came Home to Roost''. Other actors who have portrayed Malcolm X include: James Earl Jones, in the 1977 film ''The Greatest''. Dick Anthony Williams, in the 1978 television miniseries ''King'' and the 1989 ''American Playhouse'' production of the Jeff Stetson play ''The Meeting''. Al Freeman, Jr., in the 1979 television miniseries ''Roots: The Next Generations''. Morgan Freeman, in the 1981 television movie ''Death of a Prophet''. Ben Holt, in the 1986 opera ''X, The Life and Times of Malcolm X'' at the New York City Opera. Gary Dourdan, in the 2000 television movie ''King of the World''. Joe Morton, in the 2000 television movie ''Ali: An American Hero''. Mario Van Peebles, in the 2001 film ''Ali''.

Memorials and tributes

The Malcolm X House Site, at 3448 Pinkney Street in North Omaha, Nebraska, marks the place where Malcolm Little first lived with his family. The house where the Little family lived was torn down in 1965 by owners who did not know of its connection with Malcolm X. The site was listed on the National Register of Historic Places in 1984 and a historic marker identifies the site because of the importance of Malcolm X to American history and national culture. In 1987 the site was added to the Nebraska register of historic sites and marked with a state plaque.

Lansing, Michigan, where Malcolm Little spent his early, formative years, is home to a Michigan Historical Marker erected in 1975 marking his homesite. The city is also home to El-Hajj Malik El-Shabazz Academy, a public charter school with an Afrocentric focus. The Academy is located in the building where Little attended elementary school.

In cities around the world, Malcolm X's birthday (May 19) is commemorated as Malcolm X Day. The first known celebration of Malcolm X Day took place in Washington, D.C., in 1971. The city of Berkeley, California, has recognized Malcolm X's birthday as a citywide holiday since 1979.

Many cities have renamed streets after Malcolm X; in 1987, New York mayor Ed Koch proclaimed Lenox Avenue in Harlem to be Malcolm X Boulevard. The name of Reid Avenue in Brooklyn, New York, was changed to Malcolm X Boulevard in 1985. In 1997, Oakland Avenue in Dallas, Texas, was renamed Malcolm X Boulevard. Main Street in Lansing, Michigan, was renamed Malcolm X Street in 2010.

There have been dozens of schools named after Malcolm X, including Malcolm X Shabazz High School in Newark, New Jersey, Malcolm Shabazz City High School in Madison, Wisconsin, and Malcolm X College in Chicago, Illinois. Meanwhile, the Malcolm X Library and Performing Arts Center of the San Diego Public Library system opened in 1996. It is the first library named after Malcolm X.

The U.S. Postal Service issued a Malcolm X postage stamp in 1999. In 2005, Columbia University announced the opening of the Malcolm X and Dr. Betty Shabazz Memorial and Educational Center. The memorial is located in the Audubon Ballroom, where Malcolm X was assassinated.

Published works

''The Autobiography of Malcolm X''. With the assistance of Alex Haley. New York: Grove Press, 1965. . ''Malcolm X Speaks: Selected Speeches and Statements''. George Breitman, ed. New York: Merit Publishers, 1965. . ''Malcolm X Talks to Young People''. New York: Young Socialist Alliance, 1965. . ''Two Speeches by Malcolm X''. New York: Pathfinder Press, 1965. . ''Malcolm X on Afro-American History''. New York: Merit Publishers, 1967. . ''The Speeches of Malcolm X at Harvard''. Archie Epps, ed. New York: Morrow, 1968. . ''By Any Means Necessary: Speeches, Interviews, and a Letter by Malcolm X''. George Breitman, ed. New York: Pathfinder Press, 1970. . ''The End of White World Supremacy: Four Speeches by Malcolm X''. Benjamin Karim, ed. New York: Monthly Review Press, 1971. .

''The Last Speeches''. Bruce Perry, ed. New York: Pathfinder Press, 1989. ISBN 978-0-87348-543-2.

''Malcolm X Talks to Young People: Speeches in the United States, Britain, and Africa''. Steve Clark, ed. New York: Pathfinder Press, 1991. ISBN 978-0-87348-962-1.

''February 1965: The Final Speeches''. Steve Clark, ed. New York: Pathfinder Press, 1992. ISBN 978-0-87348-749-8.

References

Footnotes

Works cited

Further reading

External links

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Coordinates	3°8′51″N101°41′36″N
Name	Jesus
Birth date	7-2 BC/BCE
Language	Aramaic, Koine Greek, (perhaps some Hebrew)
Birth place	Bethlehem, Judaea, Roman Empire (traditional);Nazareth, Galilee (modern critical scholarship)
Death place	Calvary, Judaea, Roman Empire (according to the New Testament, he rose on the third day after his death.)
Death date	30–36 AD/CE
Death cause	Crucifixion
Resting place	Traditionally and temporarily, a garden tomb in Jerusalem
Ethnicity	Jewish
Nationality	Israelite
Religion	Judaism
Home town	Nazareth, Galilee, Roman Empire
Parents	Father: God (Christian view)virginal conception (Islamic view)Mother: Saint MaryAdoptive father: Saint Joseph }}

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

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

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

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

Etymology of name

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

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

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

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

Chronology

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

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

Possible year of birth

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

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

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

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

Possible dates of ministry

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

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

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

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

Possible year and place of death

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

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

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

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

Life and teachings in the New Testament

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

The four gospel accounts

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

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

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

Gospel sources, similarities and differences

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

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

Key elements and the five major milestones

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

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

Genealogy and Nativity

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

Genealogy

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

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

Nativity

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

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

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

Early life and profession

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

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

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

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

Baptism and temptation

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

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

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

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

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

Ministry

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

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

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

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

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

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

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

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

Teachings and preachings

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

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

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

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

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

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

Proclamation as Christ and Transfiguration

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

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

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

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

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

Betrayal, arrest, trial, and death

In Jerusalem

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

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

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

Last Supper

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

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

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

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

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

Agony in the Garden, betrayal and arrest

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

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

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

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

Trials by the Sanhedrin, Herod and Pilate

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

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

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

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

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

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

Crucifixion and burial

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

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

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

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

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

Resurrection and ascension

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

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

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

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

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

Title attributions

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

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

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

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

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

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

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

Historical views

Existence of Jesus

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

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

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

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

Constructing a historical view

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

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

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

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

Languages and background

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

Major milestones and activities

Baptism by John the Baptist

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

Teaching

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

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

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

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

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

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

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

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

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

Crucifixion

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

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

Jewish religious movements in Jesus' day

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

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

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

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

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

Higher criticism and Christian scripture

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

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

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

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

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

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

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

Religious perspectives

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

Christian views

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

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

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

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

Jewish views

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

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

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

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

Islamic views

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

Ahmadiyya views

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

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

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

Bahá'í views

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

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

Buddhist views

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

Hindu views

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

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

Other views

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

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

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

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

See also

General topics

* Christian mythology

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

Views on Jesus

* Jesusism

* Jews for Jesus

* Pauline Christianity

* Rejection of Jesus

* Historicity of Jesus

* Lost years of Jesus

New Testament Jesus

* King of Kings

* Life of Jesus in the New Testament

* Race of Jesus

Jesus and history

* Apostolic succession

* Christian apologetics

Related lists

* List of books about Jesus

* List of founders of religious traditions

* List of messiah claimants

* List of people claimed to be Jesus

* List of people who have been considered deities

Notes

References

The Bible

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

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

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

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

Crossan, John Dominic.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

External links

Complete Sayings of Jesus Christ In Parallel Latin & English

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

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

The Jewish Roman World of Jesus

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

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Coordinates	3°8′51″N101°41′36″N
name	Sir Paul McCartneyMBE
birth name	James Paul McCartney
background	solo_singer
alt	Black-and-white image of McCartney, in his sixties, holding an electric bass. He wears a black buttoned-up suit jacket with black pants.
birth name	James Paul McCartney
born	June 18, 1942Liverpool, England
instrument	Vocals,Bass guitar,guitar, piano, organ, mellotron, keyboards, drums, ukulele, mandolin, recorder
genre	Rock, pop, psychedelic rock, experimental rock, rock and roll, hard rock, classical music
occupation	Musician, singer-songwriter, record producer, multi-instrumentalist, composer, film producer, painter, activist, businessman
years active	1957–present
label	Hear Music, Apple, Parlophone, Capitol, Columbia, Concord Music Group, EMI, One Little Indian, Vee-Jay
associated acts	The Quarrymen, The Beatles, Wings, The Fireman, Linda McCartney, John Lennon, Denny Laine
website
notable instruments	Höfner 500/1Rickenbacker 4001SGibson Les PaulEpiphone TexanEpiphone CasinoFender EsquireFender Jazz BassYamaha BB1200 BassWal 5-String BassMartin D-28 }}

Sir James Paul McCartney, MBE (born 18 June 1942) is an English musician, singer-songwriter and composer. Formerly of The Beatles (1960–1970) and Wings (1971–1981), McCartney is the most commercially successful songwriter in the history of popular music, according to ''Guinness World Records''.

McCartney gained worldwide fame as a member of The Beatles, alongside John Lennon, George Harrison, and Ringo Starr. McCartney and Lennon formed one of the most influential and successful songwriting partnerships and wrote some of the most popular songs in the history of rock music. After leaving The Beatles, McCartney launched a successful solo career and formed the band Wings with his first wife, Linda Eastman, and singer-songwriter Denny Laine. McCartney is listed in ''Guinness World Records'' as the "most successful musician and composer in popular music history", with 60 gold discs and sales of 100 million singles in the United Kingdom.

BBC News Online readers named McCartney the "greatest composer of the millennium", and BBC News cites his Beatles song "Yesterday" as the most covered song in the history of recorded music—by over 2,200 artists—and since its 1965 release, has been played more than 7,000,000 times on American television and radio according to the BBC. Wings' 1977 single "Mull of Kintyre" became the first single to sell more than two million copies in the UK, and remains the UK's top selling non-charity single. Based on the 93 weeks his compositions have spent at the top spot of the UK chart, and 24 number one singles to his credit, McCartney is the most successful songwriter in UK singles chart history. As a performer or songwriter, McCartney was responsible for 31 number one singles on the ''Billboard'' Hot 100 chart in the United States, and has sold 15.5 million RIAA certified albums in the US alone.

McCartney has composed film scores, classical and electronic music, released a large catalogue of songs as a solo artist, and has taken part in projects to help international charities. He is an advocate for animal rights, for vegetarianism, and for music education; he is active in campaigns against landmines, seal hunting, and Third World debt. He is a keen football fan, supporting both Everton and Liverpool football clubs. His company MPL Communications owns the copyrights to more than 3,000 songs, including all of the songs written by Buddy Holly, along with the publishing rights to such musicals as ''Guys and Dolls'', ''A Chorus Line'', and ''Grease''. McCartney is one of the UK's wealthiest people, with an estimated fortune of £475 million in 2010.

Childhood

McCartney was born in Walton Hospital in Liverpool, England, where his mother, Mary (née Mohan), had worked as a nurse in the maternity ward. He has one brother, Michael, born 7 January 1944. McCartney was baptised Roman Catholic but was raised non-denominationally: his mother was Roman Catholic and his father James, or "Jim" McCartney, was a Protestant turned agnostic.

In 1947, he began attending Stockton Wood Road Primary School. He then attended the Joseph Williams Junior School and passed the 11-plus exam in 1953 with three others out of the 90 examinees, thus gaining admission to the Liverpool Institute. In 1954, while taking the bus from his home in the suburb of Speke to the Institute, he met George Harrison, who lived nearby. Passing the exam meant that McCartney and Harrison could go to a grammar school rather than a secondary modern school, which the majority of pupils attended until they were eligible to work, but as grammar school pupils, they had to find new friends.

In 1955, the McCartney family moved to 20 Forthlin Road in Allerton. Mary McCartney rode a bicycle to houses where she was needed as a midwife, and an early McCartney memory is of her leaving when it was snowing heavily. On 31 October 1956, Mary McCartney died of an embolism after a mastectomy operation to stop the spread of her breast cancer. The early loss of his mother later connected McCartney with John Lennon, whose mother Julia died after being struck by a car when Lennon was 17.

McCartney's father was a trumpet player and pianist who had led Jim Mac's Jazz Band in the 1920s and encouraged his two sons to be musical. Jim had an upright piano in the front room that he had bought from Epstein's North End Music Stores. McCartney's grandfather, Joe McCartney, played an E-flat tuba. Jim McCartney used to point out the different instruments in songs on the radio, and often took McCartney to local brass band concerts. McCartney's father gave him a nickel-plated trumpet, but when skiffle music became popular, McCartney swapped the trumpet for a £15 Framus Zenith (model 17) acoustic guitar. As he was left-handed, McCartney found right-handed guitars difficult to play, but when he saw a poster advertising a Slim Whitman concert, he realised that Whitman played left-handed with his guitar strung the opposite way to a right-handed player. McCartney wrote his first song ("I Lost My Little Girl") on the Zenith, and also played his father's Framus Spanish guitar when writing early songs with Lennon. He later learned to play the piano and wrote his second song, "When I'm Sixty-Four". On his father's advice, he took music lessons, but since he preferred to learn 'by ear' he never paid much attention to them.

McCartney was heavily influenced by American Rhythm and Blues music. He has stated that Little Richard was his idol when he was in school and that the first song he ever sang in public was "Long Tall Sally", at a Butlins holiday camp talent competition.

Musical career

1957–1960

At the age of 15, McCartney met John Lennon and The Quarrymen at the St. Peter's Church Hall fête in Woolton on 6 July 1957. He formed a close working relationship with Lennon and they collaborated writing many songs. Harrison joined the group in early 1958 as lead guitarist, followed in early 1960 by Lennon's art school friend, Stuart Sutcliffe on bass. By May 1960, they had tried several new names, including "Johnny and the Moondogs" and "The Silver Beetles", playing a tour of Scotland under that name with Johnny Gentle. They finally changed the name of the group to "The Beatles" in mid-August 1960 and recruited Pete Best at short-notice to become their drummer for an imminent engagement in Hamburg.

1960–1970: The Beatles

From August 1960, The Beatles were booked by Allan Williams, to perform at a club in Hamburg. During extended stays over the next two years, The Beatles performed as a resident group in a number of Hamburg clubs. On returns to Liverpool they played at the Cavern club. Prior to the end of the residency, Sutcliffe left the band, so McCartney, reluctantly, became The Beatles' bass player. The Beatles recorded their first published musical material in Hamburg, performing as the backing group for Tony Sheridan on the single "My Bonnie". This recording later brought the Beatles to the attention of a key figure in their subsequent development and commercial success, Brian Epstein, who became their next manager. Epstein eventually negotiated a record contract for the group with Parlophone in May 1962. After replacing Best with Ringo Starr on drums, The Beatles became popular in the UK in 1963 and in the US in 1964. In 1965, they were each appointed Members of the Order of the British Empire (MBE). After performing concerts, plays, and tours almost non-stop for a period of nearly four years, and giving more than one thousand four hundred live performances internationally, The Beatles gave their last commercial concert at the end of their 1966 US tour. They continued to work in the recording studio from 1966 until their break-up in 1970. In the eight years from 1962 to 1970, the group had released twenty-four UK singles and twelve studio albums, often released in different configurations in the USA and other countries (see discography).

Since 1970

After the break-up of The Beatles, McCartney continued his musical career, in solo work as well as in collaborations with other musicians. After releasing his solo album ''McCartney'' in 1970, he worked with Linda McCartney to record the album ''Ram'' in 1971. Later the same year, the pair were joined by guitarist Denny Laine and drummer Denny Seiwell to form the group Wings, which was active between 1971 and 1981 and released numerous successful singles and albums (see discography). McCartney also collaborated with a number of other popular artists including Stevie Wonder, Michael Jackson, Eric Stewart, and Elvis Costello. In 1985, McCartney played "Let It Be" at the Live Aid concert in London, backed by Bob Geldof, Pete Townshend, David Bowie, and Alison Moyet.

In 1989, he joined forces with fellow Merseysiders including Gerry Marsden of Gerry and the Pacemakers and Holly Johnson of Frankie Goes to Hollywood to record a new version of Ferry Cross the Mersey (originally recorded 25 years earlier by Gerry and the Pacemakers) to generate money for the appeal fund of the Hillsborough disaster, which occurred on 15 April that year and in which 96 Liverpool F.C. fans died as a result of their injuries.

The 1990s saw McCartney venture into orchestral music, and in 1991 the Royal Liverpool Philharmonic Society commissioned a musical piece by McCartney to celebrate its sesquicentennial.

He collaborated with Carl Davis to release ''Liverpool Oratorio''; involving the opera singers Dame Kiri Te Kanawa, Sally Burgess, Jerry Hadley and Willard White, with the Royal Liverpool Philharmonic Orchestra and the choir of Liverpool Cathedral. The Prince of Wales later honoured McCartney as a Fellow of The Royal College of Music and Honorary Member of the Royal Academy of Music (2008). Other forays into classical music included ''Standing Stone'' (1997), ''Working Classical'' (1999), and ''Ecce Cor Meum'' (2006). It was announced in the 1997 New Year Honours that McCartney was to be knighted for services to music, becoming Sir Paul McCartney. In 1999, McCartney was inducted into the Rock and Roll Hall of Fame as a solo artist and in May 2000, he was awarded a Fellowship by the British Academy of Composers and Songwriters. The 1990s also saw McCartney, Harrison, and Starr working together on Apple's ''The Beatles Anthology'' documentary series.

Having witnessed the 11 September 2001 terrorist attacks from the JFK airport tarmac, McCartney took a lead role in organising The Concert for New York City. In November 2002, on the first anniversary of George Harrison's death, McCartney performed at the Concert for George. He has also participated in the National Football League's Super Bowl, performing in the pre-game show for Super Bowl XXXVI and headlining the halftime show at Super Bowl XXXIX.

McCartney has continued to work in the realms of popular and classical music, touring the world and performing at a large number of concerts and events; on more than one occasion he has performed again with Ringo Starr. In 2008, he received a BRIT award for Outstanding Contribution to Music and an honorary degree, Doctor of Music, from Yale University. The same year, he performed at a concert in Liverpool to celebrate the city's year as European Capital of Culture. In 2009, he received two nominations for the 51st annual Grammy awards, while in October of the same year he was named songwriter of the year at the American Society of Composers, Authors and Publishers (ASCAP) Awards. On 15 July 2009, more than 45 years after The Beatles first appeared on American television on ''The Ed Sullivan Show'', McCartney returned to the Ed Sullivan Theater and performed atop the marquee of ''Late Show with David Letterman''. McCartney was portrayed in the 2009 film ''Nowhere Boy'', about Lennon's teenage years, by Thomas Sangster.

On 2 June 2010, McCartney was honoured by Barack Obama with the Gershwin Prize for his contributions to popular music in a live show for the White House with performances by Stevie Wonder, Lang Lang and many others.

McCartney's enduring popularity has helped him schedule performances in new venues. He played three sold out concerts at newly-built Citi Field in Queens, New York (built to replace the Shea Stadium) in July 2009. On 18 August 2010, McCartney opened the Consol Energy Center in Pittsburgh, Pennsylvania.

McCartney has been touring since 2001 with guitarists Rusty Anderson and Brian Ray, Paul "Wix" Wickens on keyboards and drummer Abe Laboriel, Jr.

There are plans for an upcoming Paul McCartney tribute album with recordings of McCartney songs by Kiss, Garth Brooks, Billy Joel, B.B. King and others.

Creative outlets

During the 1960s, McCartney was often seen at major cultural events, such as the launch party for the ''International Times'' and at The Roundhouse (28 January and 4 February 1967 respectively). He also delved into the visual arts, becoming a close friend of leading art dealers and gallery owners, explored experimental film, and regularly attended movie, theatrical and classical music performances. His first contact with the London avant-garde scene was through John Dunbar, who introduced him to the art dealer Robert Fraser, who in turn introduced McCartney to an array of writers and artists. McCartney later became involved in the renovation and publicising of the Indica Gallery in Mason's Yard, London—John Lennon first met Yoko Ono at the Indica. The Indica Gallery brought McCartney into contact with Barry Miles, whose underground newspaper, the ''International Times'', McCartney helped to start. Miles would become ''de facto'' manager of the Apple's short-lived Zapple Records label, and wrote McCartney's official biography, ''Many Years From Now'' (1997).

While living at the Asher house, McCartney took piano lessons at the Guildhall School of Music and Drama, which The Beatles' producer Martin had previously attended. McCartney studied composers such as Karlheinz Stockhausen, and Luciano Berio. McCartney later wrote and released several pieces of modern classical music and ambient electronica, besides writing poetry and painting. McCartney is lead patron of the Liverpool Institute for Performing Arts, an arts school in the building formerly occupied by the Liverpool Institute for Boys. The 1837 building, which McCartney attended during his schooldays, had become derelict by the mid-1980s. On 7 June 1996, Queen Elizabeth II officially opened the redeveloped building.

Electronic music

After the recording of "Yesterday" in 1965, McCartney contacted the BBC Radiophonic Workshop in Maida Vale, London, to see if they could record an electronic version of the song, but never followed it up. When visiting John Dunbar's flat in London, McCartney would take along tapes he had compiled at Jane Asher's house. The tapes were mixes of various songs, musical pieces and comments made by McCartney that he had Dick James make into a demo record for him. Heavily influenced by John Cage, he made tape loops by recording voices, guitars, and bongoes on a Brenell tape recorder, and splicing the various loops together. He reversed the tapes, sped them up, and slowed them down to create the effects he wanted, some of which were later used on Beatles' recordings, such as "Tomorrow Never Knows". McCartney referred to the tapes as "electronic symphonies".

In the spring of 1966 McCartney rented a ground floor and basement flat from Ringo Starr at 34 Montagu Square, to be used as a small demo studio for spoken-word recordings by poets, writers (including William S. Burroughs) and avant-garde musicians. The Beatles' Apple Records then launched a sub-label, Zapple with Miles as its manager, ostensibly to release recordings of a similar aesthetic, although few releases would ultimately result as Apple and The Beatles slid into business and personal difficulties.

In 1995, McCartney recorded a radio series called "Oobu Joobu" for the American network Westwood One, which he described as being "wide-screen radio". During the 1990s, McCartney collaborated with Youth of Killing Joke under the name The Fireman, and released two ambient electronic albums: ''Strawberries Oceans Ships Forest'' (1993) and ''Rushes'' (1998). In 2000, he released an album titled ''Liverpool Sound Collage'' with Super Furry Animals and Youth, utilising the sound collage and musique concrète techniques that fascinated him in the mid-1960s. In 2005, he worked on a project with bootleg producer and remixer Freelance Hellraiser, consisting of remixed versions of songs from throughout his solo career which were released under the title ''Twin Freaks''. The Fireman's third album ''Electric Arguments'' was released on 25 November 2008. Unlike the first two Fireman albums, this one was more song-based in its structure. McCartney told ''L.A. Weekly'' in a January 2009, "Fireman is improvisational theatre ... I formalise it a bit to get it into the studio, and when I step up to a microphone, I have a vague idea of what I’m about to do. I usually have a song, and I know the melody and lyrics, and my performance is the only unknown."

Film

McCartney was interested in animated films as a child, and later had the financial resources to ask Geoff Dunbar to direct a short animated film called ''Rupert and the Frog Song'', in 1981. McCartney was the producer, he wrote the music and the script, and also added some of the character voices. McCartney wrote and starred in the 1984 film ''Give My Regards to Broad Street''. The film and soundtrack featured the popular hit "No More Lonely Nights", and the album reached No.1 in the UK, but the film did not do well commercially or critically. Roger Ebert awarded the film a single star and wrote, "You can safely skip the movie and proceed directly to the sound track." Dunbar worked again with McCartney on an animated film about the work of French artist Honoré Daumier, in 1992, which won both of them a Bafta award. They also worked on Tropic Island Hum, in 1997. In 1995, McCartney made a guest appearance in the Lisa the Vegetarian episode of The Simpsons, and directed a short documentary about The Grateful Dead.

In May 2000, McCartney released ''Wingspan: An Intimate Portrait'', a retrospective documentary that features behind-the-scenes films and photographs that Paul and Linda McCartney (who had died in 1998) took of their family and bands. Interspersed throughout the 88 minute film is an interview by Mary McCartney with her father. Mary was the baby photographed inside McCartney's jacket on the back cover of his first solo album, ''McCartney'', and was one of the producers of the documentary.

Painting

In 1966, McCartney met art gallery-owner Robert Fraser, whose flat was visited by many well-known artists. McCartney met Andy Warhol, Claes Oldenburg, Peter Blake, and Richard Hamilton there, and learned about art appreciation. McCartney later started buying paintings by Magritte, and used Magritte's painting of an apple for the Apple Records logo. He now owns Magritte's easel and spectacles.

McCartney's love of painting surfaced after watching artist Willem de Kooning paint, in Kooning's Long Island studio. McCartney took up painting in 1983. In 1999, he exhibited his paintings (featuring McCartney's portraits of John Lennon, Andy Warhol, and David Bowie) for the first time in Siegen, Germany, and included photographs by Linda. He chose the gallery because Wolfgang Suttner (local events organiser) was genuinely interested in his art, and the positive reaction led to McCartney showing his work in UK galleries. The first UK exhibition of McCartney's work was opened in Bristol, England with more than 50 paintings on display. McCartney had previously believed that "only people that had been to art school were allowed to paint"—as Lennon had.

In October 2000, Yoko Ono and McCartney presented art exhibitions in New York and London. McCartney said, "I've been offered an exhibition of my paintings at the Walker Art Gallery in Liverpool where John and I used to spend many a pleasant afternoon. So I'm really excited about it. I didn't tell anybody I painted for 15 years but now I'm out of the closet."

As an artist, Paul McCartney designed a series of six postage stamps issued by the Isle of Man Post on 1 July 2002. According to BBC News, McCartney seems to be the first major rock star in the world who is also known as a stamp designer.

Writing and poetry

When McCartney was young, his mother read him poems and encouraged him to read books. McCartney's father was interested in crosswords and invited the two young McCartneys (Paul and his brother Michael) to solve them with him, so as to increase their "word power". McCartney was later inspired—in his school years—by Alan Durband, who was McCartney's English literature teacher at the Liverpool Institute. Durband was a co-founder and fund-raiser at the Everyman Theatre in Liverpool, where Willy Russell also worked, and introduced McCartney to Geoffrey Chaucer's works. McCartney later took his A-level exams, but passed only one subject—Art.

In 2001 McCartney published 'Blackbird Singing', a volume of poems, some of which were lyrics to his songs, and gave readings in Liverpool and New York City. Some of them were serious: "Here Today" (about Lennon) and some humorous ("Maxwell's Silver Hammer"). In the foreword of the book, McCartney explained that when he was a teenager, he had "an overwhelming desire" to have a poem of his published in the school magazine. He wrote something "deep and meaningful", but it was rejected, and he feels that he has been trying to get some kind of revenge ever since. His first "real poem" was about the death of his childhood friend, Ivan Vaughan.

In October 2005, McCartney released a children's book called ''High in the Clouds: An Urban Furry Tail''. In a press release publicising the book, McCartney said, "I have loved reading for as long as I can remember", singling out ''Treasure Island'' as a childhood favourite. McCartney collaborated with author Philip Ardagh and animator Geoff Dunbar to write the book.

Contact with fellow ex-Beatles

John Lennon

Although McCartney's post-Beatles relationship with John Lennon was troubled, they became close again briefly in 1974 and even played together for the only time since The Beatles split (see A Toot and a Snore in '74). In later years, the two grew apart again. McCartney would often call Lennon, but was never sure of what sort of reception he would get, such as when McCartney once called Lennon and was told, "You're all pizza and fairytales!" McCartney understood that he could not just phone Lennon and only talk about business, so they often talked about cats, baking bread, or babies. According to May Pang, during Lennon's "Lost Weekend" with her they planned to visit McCartney in New Orleans, where McCartney was recording the ''Venus and Mars'' album, but Lennon went back to Ono the day before the planned visit after Ono said she had a new cure for Lennon's smoking habit.

In a 1980 interview, Lennon said that the last time he had seen McCartney was when they had watched the episode of ''Saturday Night Live'' (May 1976) in which Lorne Michaels had made his $3,000 cash offer to get Lennon, McCartney, Harrison, and Starr to reunite on the show. McCartney and Lennon had seriously considered going to the studio, but were too tired. This event was fictionalised in the 2000 television film ''Two of Us''. His last telephone call to Lennon, which was just before Lennon and Ono released ''Double Fantasy'', was friendly. During the call, Lennon said (laughing) to McCartney, "This housewife wants a career!" which referred to Lennon's househusband years, while looking after Sean Lennon. In 1984, McCartney said this about the phone call: "Yes. That is a nice thing, a consoling factor for me, because I do feel it was sad that we never actually sat down and straightened our differences out. But fortunately for me, the last phone conversation I ever had with him was really great, and we didn't have any kind of blow-up." Linda McCartney, speaking in the same 1984 interview stated: "I know that Paul was desperate to write with John again. And I know John was desperate to write. Desperate. People thought, well, he's taking care of Sean, he's a househusband and all that, but he wasn't happy. He couldn't write and it drove him crazy. And Paul could have helped him... easily."

;Reaction to Lennon's murder On the morning of 9 December 1980, McCartney awoke to the news that Lennon had been murdered outside his home in the Dakota building in New York. Lennon's death created a media frenzy around the surviving members of The Beatles. On the evening of 9 December, as McCartney was leaving an Oxford Street recording studio, he was surrounded by reporters and asked for his reaction to Lennon's death. He was later criticised for what appeared, when published, to be an utterly superficial response: "It's a drag". McCartney explained, "When John was killed somebody stuck a microphone at me and said: 'What do you think about it?' I said, 'It's a dra-a-ag' and meant it with every inch of melancholy I could muster. When you put that in print it says, 'McCartney in London today when asked for a comment on his dead friend said, "It's a drag."' It seemed a very flippant comment to make." McCartney was also to recall: }} In 1983, McCartney said: }} In a ''Playboy'' interview in 1984, McCartney said that he went home that night and watched the news on television—while sitting with all his children—and cried all evening.

McCartney carried on recording after the death of Lennon but did not play any live concerts for some time. He explained that this was because he was nervous that he would be "the next" to be murdered. This led to a disagreement with Denny Laine, who wanted to continue touring and subsequently left Wings, which McCartney disbanded in 1981. Also in June 1981, six months after Lennon's death, McCartney sang backup on George Harrison's tribute to Lennon, "All Those Years Ago", which also featured Ringo Starr on drums. McCartney would go on to record "Here Today", a tribute song to Lennon.

George Harrison

In 1977, Harrison had this to say about working with McCartney: "There were a lot of tracks though where I played bass...because what Paul would do, if he's written a song, he'd learn all the parts for Paul and then come in the studio and say, 'Do this.' He'd never give you the opportunity to come out with something. Paul would always help along when you'd done his ten songs—then when he got 'round to doing one of my songs, he would help. It was silly. It was very selfish, actually." While being interviewed circa 1988, Harrison said McCartney had recently mentioned the possibility of the two of them writing together, to which Harrison laughed, "I've only been there about 30 years in Paul's life and it's like now he wants to write with me."

In September 1980, Lennon said of Harrison and McCartney's working relationship: "I remember the day [Harrison] called to ask for help on "Taxman", one of his bigger songs. I threw in a few one-liners to help the song along, because that's what he asked for. He came to me because he could not go to Paul, because Paul would not have helped him at that period." Despite this statement, McCartney did contribute to the song, playing the track's guitar solo.

In late 2001, McCartney learned that Harrison was losing his battle with cancer. Upon Harrison's death on 29 November 2001, McCartney told ''Entertainment Tonight'', ''Access Hollywood'', ''Extra'', ''Good Morning America'', ''The Early Show'', ''MTV'', ''VH1'' and ''Today'' that George was like his "baby brother". Harrison spent his last days in a Hollywood Hills mansion that was once leased by McCartney. On the day Harrison died, McCartney said, "George was a fantastic guy...still laughing and joking...a very brave man...and I love him like...he's my brother." While guesting on ''Larry King Live'' alongside Ringo Starr, McCartney said of the last time he saw Harrison, "We just sat there stroking hands. And this is a guy, and, you know, you don't stroke hands with guys, like that, you know it was just beautiful. We just spent a couple of hours and it was really lovely it was like...a favourite memory of mine." On the first anniversary of Harrison's death, McCartney played Harrison's "Something" on a ukulele at the Concert for George.

Personal relationships

One of McCartney's first girlfriends, in 1959, was called Layla, a name he remembers being unusual in Liverpool at the time. Layla was slightly older than McCartney and used to ask him to baby-sit with her. Julie Arthur, another girlfriend, was Ted Ray's niece.

Dot Rhone

McCartney's first serious girlfriend in Liverpool was Dot Rhone, whom he met at the Casbah club in 1959. McCartney chose clothes and make-up for Rhone, and he paid for her to have her hair styled like Brigitte Bardot's. When McCartney first went to Hamburg with The Beatles, he wrote to Rhone regularly, and she accompanied Cynthia Lennon to Hamburg when The Beatles played there again in 1962. The couple had a three-year relationship, and were due to marry until Rhone's miscarriage.

Jane Asher

McCartney first met the British actress Jane Asher on 18 April 1963, when a photographer asked them to pose together at a Beatles performance at the Royal Albert Hall in London. The two began a relationship and McCartney took up residence with Asher at her parents' house at 57 Wimpole Street London, where he lived for nearly three years before the couple moved to McCartney's own house in St. John's Wood. McCartney wrote several songs while at the Ashers', including "Yesterday" and several inspired by Asher, among them "And I Love Her", "You Won't See Me", and "I'm Looking Through You". McCartney and Asher had a five-year relationship, and they planned to marry, but Asher broke off the engagement when she discovered McCartney had become involved with another woman, Francie Schwartz. However, Schwartz stated that McCartney and Asher had already broken up before the incident.

Linda McCartney

In 1969, McCartney married American photographer Linda Eastman, whom he described as the woman who gave him "the strength and courage to work again" after the break-up of The Beatles. The pair had met previously at a 1967 Georgie Fame concert at The Bag O'Nails club, during her UK assignment to take photographs of "Swinging Sixties" musicians in London. Paul and Linda were both vegetarian and supported the animal rights organisation People for the Ethical Treatment of Animals. They had four children—Linda's daughter Heather (who was adopted by Paul), Mary, Stella and James—and remained married until Linda's death from breast cancer in 1998.

Heather Mills

In 2002, McCartney married Heather Mills, a former model and anti-landmines campaigner. The couple had a child, Beatrice, in 2003. They separated in May 2006 and were divorced in May 2008. Widespread animosity towards McCartney's wives was reported in 2004. "They [the British public] didn't like me giving up on Jane Asher", McCartney said. "I married a New York divorcee with a child, and at the time they didn't like that."

Nancy Shevell

McCartney has been dating New Yorker Nancy Shevell since November 2007. She is a member of the board of the New York Metropolitan Transportation Authority as well as vice president of a family-owned transportation conglomerate which owns New England Motor Freight. On 6 May 2011, it was reported that McCartney would wed Shevell.

Lifestyle

Drugs

McCartney's introduction to drugs started in Hamburg, Germany. The Beatles had to play for hours, and they were often given "Prellies" (Preludin) by German customers or by Astrid Kirchherr (whose mother bought them). McCartney would usually take one, but Lennon would often take four or five.

McCartney remembered getting "very high" and giggling when The Beatles were introduced to cannabis by Bob Dylan in New York, in 1964. McCartney's use of cannabis became regular, and he was quoted as saying that any future Beatles' lyrics containing the words "high", or "grass" were written specifically as a reference to cannabis, as was the phrase "another kind of mind" in "Got to Get You into My Life". John Dunbar's flat at 29 Lennox Gardens, in London, became a regular hang-out for McCartney, where he talked to musicians, writers and artists, and smoked cannabis. In 1965, Barry Miles introduced McCartney to hash brownies by using a recipe for hash fudge he found in the Alice B. Toklas Cookbook. During the filming of ''Help!'', he occasionally smoked a spliff in the car on the way to the studio during filming, which often made him forget his lines. ''Help!'' director Dick Lester said that he overheard "two beautiful women" trying to cajole McCartney into taking heroin, but he refused.

McCartney's attitude about cannabis was made public in the 1960s, when he added his name to an advertisement in ''The Times'', on 24 July 1967, which asked for the legalisation of cannabis, the release of all prisoners imprisoned because of possession, and research into marijuana's medical uses. The advertisement was sponsored by a group called Soma and was signed by 65 people, including The Beatles, Epstein, RD Laing, 15 doctors, and two MPs.

McCartney was introduced to cocaine by Robert Fraser, and it was available during the recording of ''Sgt. Pepper's Lonely Hearts Club Band''. He admitted that he used the drug multiple times for about a year but stopped because of the unpleasant comedown.

In 1967, on a sailing trip to Greece (with the idea of buying an island for the whole group) McCartney said everybody sat around and took LSD, although McCartney had first taken it with Tara Browne, in 1966. He took his second "acid trip" with Lennon on 21 March 1967 after a studio session. McCartney was the first British pop star to openly admit using LSD, in an interview in the now-defunct "Queen" magazine. His admission was followed by a TV interview in the UK on ITN on 19 June 1967, and when McCartney was asked about his admission of LSD use, he said:

McCartney was not arrested by Norman Pilcher's Drug Squad, as had been Donovan, and several members of the Rolling Stones. In 1972, however, police found cannabis plants growing on his Scottish farm.

On 16 January 1980, Wings went to Tokyo for 11 concerts in Japan. As McCartney was going through customs, officials found 7.7 ounces (218.3 g) of cannabis in his luggage. He was arrested and taken to a Tokyo prison while the Japanese government decided what to do. McCartney had been previously denied a visa to Japan (in 1975) because he had been convicted twice in Europe for possession of cannabis. Public figures called for McCartney to be put on trial for drug-smuggling. Had he been convicted, he would have faced up to seven years in prison. The Wings Japanese tour was cancelled and the other members of Wings left Japan. After ten days in jail, McCartney was released and deported. He was told that he would not be welcome in Japan again, although a decade later he played a concert in Tokyo. In 1984, Paul and Linda McCartney were both arrested for possession of cannabis.

In an interview in 2004 he stated the he no longer smoked marijuana, He also admitted to taking Heroin, LSD and Cocaine but said his drug use was never excessive.

Meditation

On 24 August 1967, McCartney met the Maharishi Mahesh Yogi at the London Hilton, and later went to Bangor, in North Wales, to attend a weekend 'initiation' conference, at which time he and the other Beatles learned Transcendental Meditation (TM). "The whole meditation experience was very good and I still use the mantra. . . I find it soothing and I can imagine that the more you were to get into it, the more interesting it would get." The time McCartney later spent in India at the Maharishi's ashram was highly productive, as practically all of the songs that would later be recorded for ''The White Album'' and ''Abbey Road'' were composed there by McCartney, Lennon, or both together. Although McCartney was told that he was never to repeat the mantra to anyone else, he did tell Linda McCartney, and said he meditated a lot while he was in jail in Japan. In 2009, McCartney, along with Ringo Starr, headlined a benefit concert at Radio City Music Hall, raising three million dollars for the David Lynch Foundation to fund instruction in Transcendental Meditation for at-risk youth.

Activism

Paul and Linda McCartney became outspoken vegetarians and animal-rights activists. They said that their vegetarianism was realised when they happened to see lambs in a field as they ate a meal of lamb. McCartney has also credited the 1942 Disney film ''Bambi''—in which the young deer's mother is shot by a hunter—as the original inspiration for him to take an interest in animal rights. In his first interview after Linda's death, he promised to continue working for animal rights. In 1999, McCartney spent £3,000,000 to make sure Linda McCartney's food range remained free of GM ingredients. In 2002, McCartney gave his support to a campaign against a proposed ban on the sale of certain vitamins, herbs, and mineral products in the European Union. Following his marriage to Heather Mills, McCartney joined with her to campaign against landmines; both McCartney and Mills are patrons of Adopt-A-Minefield. In 2003, he played a personal concert for the wife of a wealthy banker and donated his one million dollar fee to the charity. He also wore an anti-landmines t-shirt on the Back in the World tour.

In 2006, the McCartneys travelled to Prince Edward Island to bring international attention to the seal hunt (their final public appearance together). Their arrival sparked attention in Newfoundland and Labrador where the hunt is of economic significance. The couple also debated with Newfoundland's Premier Danny Williams on the CNN show ''Larry King Live''. They further stated that the fishermen should quit hunting seals and begin a seal watching business. McCartney has also criticised China's fur trade and supports the Make Poverty History campaign.

McCartney has been involved with a number of charity recordings and performances. In 2004, he donated a song to an album to aid the "US Campaign for Burma", in support of Burmese Nobel Prize winner Aung San Suu Kyi, and he had previously been involved in the Concerts for the People of Kampuchea, Ferry Aid, Band Aid, Live Aid, and the recording of "Ferry Cross the Mersey" (released 8 May 1989) following the Hillsborough disaster.

In a December 2008 interview with ''Prospect Magazine'', McCartney mentioned that he tried to convince the Dalai Lama to become a vegetarian. In a letter to the Dalai Lama, McCartney took issue with Buddhism and meat-eating being considered compatible, saying, "Forgive me for pointing this out, but if you eat animals then there is some suffering somewhere along the line." The Dalai Lama replied to McCartney by saying his doctors advised him to eat meat for health reasons. In the interview McCartney said, "I wrote back saying they were wrong."

Football

The Beatles were advised by Epstein to make no comments about the football clubs they supported because it could alienate some fans, though it was well known that McCartney was a supporter of Everton Football Club, and that his father and relatives used to take him to matches. His allegiance later shifted to Liverpool F.C., as on 28 July 1968, The Beatles were photographed in a photographer's studio at 192–212 Gray's Inn Road, with McCartney wearing a Liverpool F.C. rosette. Linda McCartney later said: "We spent last night listening to Liverpool football team on the radio, wanting them to win so badly. Paul supports Liverpool. He was for Everton for a while because of his family — but it's all Liverpool now."

Lennon and McCartney were present to watch the 1966 FA Cup Final at Wembley, between Everton and Sheffield Wednesday, and McCartney attended the 1968 FA Cup Final (18 May 1968) which was played by West Bromwich Albion against Everton. After the end of the match, McCartney shared cigarettes and whisky with other football fans. The ex-Liverpool player, Albert Stubbins, was the only footballer shown on the Sgt. Pepper's Lonely Hearts Club Band cover. McCartney tried to listen (on a radio) to the Liverpool v Manchester United 1977 FA Cup Final, while sailing in the Caribbean, and the video for McCartney's "Pipes of Peace" (in 1983) recreated the 1915 football game played between German and British troops during World War I, at Christmas.

At the end of the live version of "Coming Up" recorded in Glasgow in 1979 (later to become a US number one single) the crowd begins to sing "Paul McCartney!" until McCartney takes over and changes the chant to "Kenny Dalglish!", referring to the current Liverpool and Scotland striker. At the same concert, Gordon Smith, former football player who played for Rangers and Brighton & Hove Albion, met the McCartneys, and later accepted an invitation to visit their home in East Sussex in 1980. Smith later said that McCartney was "thrilled I knew Kenny Dalglish", to which Linda added: "I like Gordon McQueen of Man United", and Smith replied, "I know him too."

McCartney attended the 1986 FA Cup Final between Liverpool and Everton, and in 1989, he contributed to the Ferry Cross the Mersey charity single that was recorded to aid victims of the Hillsborough Disaster, which happened during a match between Liverpool and Nottingham Forest. McCartney performed at the Liverpool F.C. Anfield stadium on 1 June 2008, as a part of Liverpool's European Capital of Culture year. Dave Grohl from the Foo Fighters sang with McCartney on "Band on the Run", and played drums on "Back in the U.S.S.R.". Ono and Olivia Harrison attended the concert, along with Ken Dodd, and the former Liverpool F.C. football manager Rafael Benítez.

In an interview in 2008, McCartney ended speculation about his allegiance when he said:

"Here's the deal: my father was born in Everton, my family are officially Evertonians, so if it comes down to a derby match or an FA Cup final between the two, I would have to support Everton. But after a concert at Wembley Arena I got a bit of a friendship with Kenny Dalglish, who had been to the gig and I thought 'You know what? I am just going to support them both because it's all Liverpool and I don't have that Catholic-Protestant thing.' So I did have to get special dispensation from the Pope to do this but that's it, too bad. I support them both. They are both great teams, but if it comes to the crunch, I'm Evertonian."

In 2010, there was heavy speculation surrounding McCartney that he was to head up a consortium launching a take-over bid for struggling Charlton Athletic. Links between the club and the famous musician go a long way back with Charlton's famous supporters anthem – Valley, Floyd Road – using the tune and a number of lyrics from the Wings song "Mull of Kintyre".

Business

McCartney is one of Britain's wealthiest musicians, with an estimated fortune of £750 million ($1.2 billion) in 2009, although Justice Bennett, in his judgement on McCartney's divorce case found no evidence that McCartney was worth more than £400 million. In December 1998, he was approached to purchase a stake in Everton Football Club by former school friend Bill Kenwright who wished to put a consortium together but McCartney chose to decline the offer. In addition to his interest in Apple Corps, McCartney's MPL Communications owns a significant music publishing catalogue, with access to over 25,000 copyrights. McCartney earned £40 million in 2003, making him Britain's highest media earner. This rose to £48.5 million by 2005. In the same year he joined the top American talent agency Grabow Associates, who arrange private performances for their richest clients. Northern Songs was established in 1963, by Dick James, to publish the songs of Lennon/McCartney.

The Beatles' partnership was replaced in 1968 by a jointly held company, Apple Corps, which continues to control Apple's commercial interests. Northern Songs was purchased by Associated Television (ATV) in 1969, and was sold in 1985 to Michael Jackson. For many years McCartney was unhappy about Jackson's purchase and handling of Northern Songs.

MPL Communications is an umbrella company for McCartney's business interests, which owns a wide range of copyrights, as well as the publishing rights to musicals. In 2006, the Trademarks Registry reported that MPL had started a process to secure the protections associated with registering the name "Paul McCartney" as a trademark. The 2005 films, ''Brokeback Mountain'' and ''Good Night and Good Luck'', feature MPL copyrights.

In April 2009, it was revealed that McCartney, in common with other wealthy musicians, had seen a significant decline in his net worth over the preceding year. It was estimated that his fortune had fallen by some £60m, from £238m to £175m. The losses were attributed to the ongoing global recession, and the resultant decline in value of property and stock market holdings.

Critique, recognition and achievements

McCartney is listed in ''The Guinness Book Of Records'' as the most successful musician and composer in popular music history with sales of 100 million singles and 60 gold discs, "Sir Paul McCartney became the Most Successful Songwriter who has written/co written 188 charted records, of which 91 reached the Top 10 and 33 made it to No.1 totalling 1,662 weeks on the chart (up to the beginning of 2008)."

In the US, McCartney has achieved thirty-two number-one singles on the ''Billboard'' Hot 100, including twenty-one with The Beatles, one as a co-writer on Elton John's cover of "Lucy in the Sky with Diamonds", nine solo, with Wings or other collaborators, and one as the composer of "A World Without Love", a number one single for Peter and Gordon. In the UK, McCartney has been involved in more number-one singles than any other artist under a variety of credits, although Elvis Presley has achieved more as a solo artist. McCartney has twenty four number-one singles in the UK, including seventeen with the Beatles, one solo, and one each with Wings, Stevie Wonder, Ferry Aid, Band Aid, Band Aid 20 and one with "The Christians et all". McCartney is the only artist to reach the UK number one as a soloist ("Pipes of Peace"), duo ("Ebony and Ivory" with Stevie Wonder), trio ("Mull of Kintyre", Wings), quartet ("She Loves You", The Beatles), quintet ("Get Back", The Beatles with Billy Preston), and as part of a musical ensemble for charity (Ferry Aid).

McCartney was voted the "Greatest Composer of the Millennium" by BBC News Online readers and McCartney's song "Yesterday" is thought to be the most covered song in history with more than 2,200 recorded versions and according to the BBC, "The track is the only one by a UK writer to have been aired more than seven million times on American TV and radio and is third in the all-time list. Sir Paul McCartney's Yesterday is the most played song by a British writer this century in the US." After its 1977 release, the Wings single "Mull of Kintyre" became the highest-selling record in British chart history, and remained so until 1984. (Three charity singles have since surpassed it in sales; the first to do so, in 1984, was Band Aid's "Do They Know It's Christmas?" in which McCartney was a participant.)

On 2 July 2005, he was involved with the fastest-released single in history. His performance of "Sgt. Pepper's Lonely Hearts Club Band" with U2 at Live 8 was released only 45 minutes after it was performed, before the end of the concert. The single reached number six on the ''Billboard'' charts, just hours after the single's release, and hit number one on numerous online download charts across the world. McCartney played for the largest stadium audience in history when 184,000 people paid to see him perform at Maracanã Stadium in Rio de Janeiro, Brazil on 21 April 1990.

McCartney's scheduled concert in St Petersburg, Russia was his 3,000th concert and took place in front of 60,000 fans in Russia, on 20 June 2004. Over his career, McCartney has played 2,523 gigs with The Beatles, 140 with Wings, and 325 as a solo artist. Only his second concert in Russia, with the first just the year before on Moscow's Red Square as the former Communist U.S.S.R. had previously banned music from The Beatles as a "corrupting influence", McCartney hired 3 jets, at a reported cost of $36,000 (€29,800) (£28,000), to spray dry ice in the clouds above Saint Petersburg's Winter Palace Square in a successful attempt to prevent rain.

The day McCartney flew into the former Soviet country, he celebrated his 62nd birthday, and after the concert, according to ''RIA Novosti'' news agency, he received a phone call from a fan; then-President Vladimir Putin, who telephoned him after the concert to wish him a happy birthday. In the concert programme for his 1989 world tour, McCartney wrote that Lennon received all the credit for being the avant-garde Beatle, and McCartney was known as "baby-faced", which he disagreed with. People also assumed that Lennon was the "hard-edged one", and McCartney was the "soft-edged" Beatle, although McCartney admitted to "bossing Lennon around." Linda McCartney said that McCartney had a "hard-edge"—and not just on the surface—which she knew about after all the years she had spent living with him. McCartney seemed to confirm this edge when he commented that he sometimes meditates, which he said is better than "sleeping, eating, or shouting at someone".

The minor planet 4148, discovered in 1983, was named "McCartney" in his honour.

On 18 June 2006, McCartney celebrated his 64th birthday, a milestone that was the subject of one of the first songs he ever wrote, at the age of sixteen, The Beatles' song "When I'm Sixty-Four". Paul Vallely noted in ''The Independent'': }}

Discography

Tours

Arms

Notes	Sir Paul McCartney's agent was Hubert Chesshyre, LVO, Clarenceux King of Arms
Crest	On a Wreath of the Colours A Liver Bird calling Sable supporting with the dexter claws a Guitar Or stringed Sable.
Escutcheon	Or between two Flaunches fracted fesswise two Roundels Sable over all six Guitar Strings palewise throughout counterchanged.
Motto	ECCE COR MEUM (Behold my heart)
Previous versions	}}

References

;Footnotes

;Bibliography

External links

Paul McCartney's Official Website

Paul McCartney's Animation Website

Paul McCartney Ecce Cor Meum audio Podcast

Liverpool celebrates Irish ancestry

Paul McCartney: Financial Accounts

Category:1942 births Category:English-language singers Category:English male singers Category:English multi-instrumentalists Category:English pop singers Category:English rock bass guitarists Category:English rock guitarists Category:English rock pianists Category:English rock singers Category:English singer-songwriters Category:English people of Irish descent Category:English vegetarians Category:Backing vocalists Category:20th-century classical composers Category:Apple Records artists Category:Best Original Music Score Academy Award winners Category:BRIT Award winners Category:Capitol Records artists Category:Grammy Award winners Category:Grammy Lifetime Achievement Award winners Category:Ivor Novello Award winners Category:Knights Bachelor Category:Members of the Order of the British Empire Category:Music from Liverpool Category:Parlophone artists Category:Mercury Records artists Category:People convicted of drug offenses Category:Rock and Roll Hall of Fame inductees Category:Songwriters Hall of Fame inductees Category:The Beatles members Category:The Quarrymen members Category:Wings members Category:Musicians from Liverpool Category:Living people Category:Honorary Members of the Royal Academy of Music Category:Transcendental Meditation practitioners Category:People educated at Liverpool Institute High School for Boys Category:Silver Clef Awards winners Category:Animal rights advocates

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