Christ The Redeemer (portuguese: O Cristo Redentor, Formerly Portuguese: Christo Redemptor) Is A Statue OfJesus Christ In Rio De Janeiro, Brazil; Considered The Largest Art Deco Statue In The World.[1] The Statue Stands
39.6 Metres (130 Ft) Tall, Including Its 9.5 Metre (31 Ft) Pedestal, And 30 Metres (98 Ft) Wide. It Weighs
635 Tons (700 Short Tons), And Is Located At The Peak Of The 700 Metres (2,300 Ft) Corcovado Mountain
In The Tijuca Forest National Park Overlooking The City. It Is One Of The Tallest Of Its Kind In The World. The
Statue Of Cristo De La Concordia In Cochabamba, Bolivia, Is Slightly Taller, Standing At 40.44 Metres (132.7 Ft)
Tall With Its 6.24 Metres (20.5 Ft) Pedestal And 34.20 Metres (112.2 Ft) Wide. A Symbol Of Catholicism, The
Statue Has Become An Icon Of Rio And Brazil.[2] It Is Made Of Reinforced Concrete And Soapstone.[1][3][4]
priest Pedro Maria Boss requested financing from Princess Isabel to build a large religious monument. Princess Isabel
did not think much of the idea and it was completely dismissed in 1889, when Brazil became a Republic, with laws
mandating the separation of church and state.[5] The second proposal for a landmark statue on the mountain was
made in 1921 by the Catholic Circle of Rio.[6] The group organised an event called Semana do Monumento
("Monument Week") to attract donations and collect signatures to support the building of the statue. The donations
came mostly from Brazilian Catholics.[1] The designs considered for the "Statue of the Christ" included a
representation of the Christian cross, a statue of Jesus with a globe in his hands, and a pedestal symbolizing the
world.[7] The statue of Christ the Redeemer with open arms was chosen.
Local engineer Heitor da Silva Costa designed the statue; it was sculpted by French sculptor Paul Landowski.[1][8]A group of engineers and technicians studied Landowski's submissions and the decision was made to build the
structure out of reinforced concrete (designed by Albert Caquot) instead of steel, more suitable for the
cross-shaped statue.[5] The outer layers are soapstone, chosen for its enduring qualities and ease of use.[3]
Construction took nine years, from 1922 to 1931. The monument was opened on October 12, 1931.[3][4] The cost
of the monument was $250,000. The statue was meant to be lit by a battery of floodlights triggered remotely by
shortwave radio pioneer Guglielmo Marconi, stationed 5,700 miles (9,200 km) away in Rome[6], but poor weather
affected the signal and it had to be lit by workers in Rio.[5]
The statue was struck by lightning during a violent electrical storm on Sunday, February 10, 2008. The storm
caused havoc in Rio, but the statue was left unscathed because soapstone, the material forming the outer layers of
the statue, is an insulator.[9][10] In October 2006, on the statue's 75th anniversary, Archbishop of Rio Cardinal
Eusebio Oscar Scheid consecrated a chapel (named for the patron saint of Brazil - Nossa Senhora Aparecida)
under the statue. This allows Catholics to hold baptisms and weddings there.[4]
Contents
• 1 In popular culture
• 2 New Seven Wonders of the World
• 3 References
• 4 External links[edit] In popular culture
Was featured in an Episode of CSI Miami.
The movie The Twilight Saga: New Moon features the statue in the background when the character Edward was
talking on his mobile phone, indicating he was staying in Brazil after leaving Bella.
Shown in the French movie OSS 117 : Rio ne répond plus
The movie 2012 shows the statue crumbling during a massive earthquake.
The video game Call of Duty Modern Warfare 2 features several playable levels in the slums of Rio de Janeiro. In
the campaign mission "Takedown" Roach and Soap pursue a terrorist through the slums while fighting a local militia.
One of the multiplayer maps features the same location of the campaign level "Takedown". In both the campaign
level and multiplayer map the statue of Christ the Redeemer can be seen to the West. Upon closer inspection of
the statue it is made of several large blocks.
In the flight simulation game Tom Clancy's HAWX, operation Glass Hammer, the HAWX fought against Las Trinidad
as there was an invasion of Rio de Janeiro. The statue is seen as the mission starts.
In the second season of Life After People: The Series, the statue loses a hand in fifty years into our disappearance
and crumbles after 250 years, both due to lack of maintenance and invasive plant life in the episode, "Wrath of
God".
In the strategy game Civilization IV: Beyond the Sword, Christ the Redeemer (known as Cristo Redentor in game)
is a buildable wonder.
Statue of Christ the Redeemer history & pictures
The Statue of Christ the Redeemer history starts in the XVIth Century when the Portuguese named the mountain
Pináculo da Tentação (The Pinnacle [peak] of Temptation), alluding to the Biblical Mountain.
A century passes and the mountain is re-baptized to Corcovado, a name derived from its form, which resembles ahump or hunchback. The next recordings of christ the redeemer history is in 1924 when Dom Pedro personally led
the first official expedition to Corcovado Mountain, resulting in the opening of an accessable way up.
Then in 1859 the Vincentian father Pedro Maria Boss arrived Rio de Janeiro and was struck by the mystorious
beauty of the corcovado mountain and suggested the the construction of a religous monument in honour of Princess
Isabel, which in 1921 gave way for the idea of a great statue of christ viewable by all in the marvelous city of Rio.
From 1859 to 1921, Dom Pedro gave his consent for the building of the Corcovado Railroad line between Cosme
Velho and Paineiras, which would be an essential part of undertaking the Redentor.
In 1922, on the markation of Brazilian independence and a milepeal in the Statue of Christ the Redeemer history,
the work began for fullfilling the ambisious project with the fundamental stone beeing put inplace on the 22.april.
After a hard competition, the project by the engineer Heitor da Silva Costa is chosen and in September, a national
fundraising campaign for the works is organized.
Finally, in 1927, the construction of the statue begins after models of diverse sizes had been constructed. All
calculations were done by Coast Hisses, helped by Pedro Viana and Heitor Levy, which during the years of
construction, resided in a shed of wood at the foot of the monument.
RAILROAD
All the necessary work material and workers who participated in the construction of the Christ statue were
transported to Corcovado by the trains from the railroad that links the street Cosme Velha, which today functions as
a tourist train to the top. The train was the first in Brasil appointed exclusively to transportation of tourists and also
the first train to work by electricity.
INAUGURATION
1931 – Is the famous year in the Statue of Christ the Redeemer history, where the monument is inaugurated on
the 12 October. The final design of the monument was authored by the fine artist Carlos Oswald and the French
Sculptor Paul Landowski was placed in charge of executing the sculpture. The monument to Christ, the Redeemer
on the Corcovado mountain becomes the largest art déco sculpture in the world.
Up till today, several reforms have been completed to ensure the quality of O Christo Redentor. Lighting has been
added, and the latest renewal of September 2002 is the addition of a panoramic elevator and motorized staircase
to ease the difficulty for elderly persons. ( It used to be a hard rise of 220 steps to get to the top )
All the equipment, bought from the Elevators Otis, will be painted in green. They are manufactured in the France
and they produce little noise. The elevators are “politically correct”, by the fact that they will not use oils lubricants
in the system.
Projects are also underway to renewal of toilets and trashcans and the enlargement of the parking..
Christ the RedeemerCompleted in 1931 and standing 120 feet tall, Christ the Redeemer (O Cristo Redentor) in Rio de Janiero is the
second largest statue of Christ in the world. It was named one of the New Seven Wonders of the World in 2007.
History
The idea of placing a large Christian monument atop Corcovado peak in Rio dates back to the 1850s, when a local
Catholic priest requested funds from Princess Isabel to build one. The princess was not enthusiastic and the plan
was scrapped entirely with the founding of the Republic of Brazil in 1889, which separated church and state.
In 1921, the Catholic Circle of Rio began to collect signatures and donations for a privately-funded Christian
monument. Various designs were considered, including a large cross and a statue of Christ holding a globe, but
ultimately an image of Christ with his arms wide open was chosen.
Construction began in 1922. The statue of Christ the Redeemer was designed by local engineer Heitor da Silva
Costa and sculpted from concrete and soapstone by Paul Landowski, a Frenchman. After nine years and a cost of
$250,000, the statue opened to the public on October 12, 1931.
To celebrate Christ the Redeemer's 75th anniversary in 2006, a chapel dedicated to the patron saint of Brazil
(Nossa Senhora Aparecida) was built at the base. The statue was struck by lightning in February 2008 during a
major electrical storm, but escaped any damage due to the insulating properties of soapstone.
What to See
Cristo Redentor depicts Christ with his arms spread wide in a welcoming gesture, representing his role as redeemer
of the world. It stands 120 feet high including the pedestal and is 98 feet wide. Made of concrete and soapstone
and sculpted in a modern style, it weighs a total of 635 tons.
Standing on a peak over 2,000 feet high, Christ the Redeemer is famed for its magnificent views over the city of
Rio de Janeiro.
The small Chapel of Nossa Senhora Aparecida (2006) at the base of the statue hosts weddings, baptisms and
Mass on Sundays. There is a cafe near the statue.
Getting There
Christ the Redeemer is located on Corcovado peak (710 m/2329 ft) in the southern part of Rio de Janeiro. The
monument is accessible by road and a cog railway (3.8km), which provides fine views along the way. From the
parking lot or train terminus, visitors have a choice of 220 steps or a system of elevators to reach the statue. The
last train departs from Corcovado at about 6:15pm.
Quick Facts
Site InformationNames: Christ the Redeemer; O Cristo Redentor
Location: Rio de Janeiro, Southeast Brazil, Brazil
Category: Colossal Statue
Faith: Christianity
Denomination: Catholic
Status: active
Date: 1922-31
Patron: Catholic Circle of Rio and private donations
Architect: Heitor da Silva Costa; Paul Landowski
Architecture: Modern
Size: Height (with pedestal): 38 m (120 ft)
Width: 30 m (98 ft)
Weight: 635 tons
Christ the Redeemer of the Andes
Christ the Redeemer
Photo by: David W, Creative Commons
The statue of Christ the Redeemer of the Andes is a monument erected to celebrate the peaceful resolution of a
border dispute between Argentina and Chile. It is located at the La Cumbre pass, which is the highest point on the
road between Santiago de Chile and Mendoza in Argentina. La Cumbre pass is also called Iglesia Pass on the
Chilean side while in Argentina it is referred to as Bermejo Pass.
At the beginning of the 20th century, Argentina and Chile were close to war with each other over the location of
the border. As a reminder to both nations of Christ’s message of peace, the bishop of Cuyo promised to erect a
statue of Christ the Redeemer at the disputed area. The sculptor Mateo Alonso was commissioned to build the
seven-meter high bronze statue. It was unveiled to the public on the 13th of March in the year 1904. In 2004,
the statue’s centenary was celebrated by the reaffirmation of the friendship between Argentina and Chile, with
Argentina declaring the statue as a National Historic Monument.
The best time to visit the statue is during the summer as winter temperatures can drop to as low as thirty degrees
below zero. Ít’s much safer since the sinuous road is not safe when there is snow.
Visitors can stay in the town of Uspallata when planning a trip to the statue. This little town is popular as a base
for skiers in Los Penitentes. Horseback riding, fishing expeditions in the countryside, and treks in the surrounding
mountains are other popular activities offered by this town. Check with the town’s tourist office for maps and
detailed information on the sights and activities.
Jesus Brought RedemptionChrist Foretold His Death and Resurrection
The Bible teaches that Jesus came into the world to redeem man through His death and resurrection. An early
prophecy concerning Jesus' death and resurrection was given in His answer to the Jews' request for a sign. At the
time of Jesus' first cleansing of the temple, He told them, "Destroy this temple, and in three days I will raise it up"
(John 2:19). The Jews did not understand the meaning of His words. They thought He was speaking of the
Jerusalem temple that took forty-six years to build, but He was speaking of His body. They did not realize Jesus
was referring to Himself being raised three days after He gave His life to reconcile man to God. John wrote that
when "he was risen from the dead, his disciples remembered that he had said this unto them; and they believed
the scripture, and the word which Jesus had said" (John 2:22).
In response to a question raised by Nicodemus, Jesus said about His future, "No man hath ascended up to
heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up
the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should
not perish, but have eternal life" (John 3:13-15). In this instance He did not mention His death but only the fact
of His coming resurrection and its purpose.
The purpose of Jesus' coming to the earth was to save those who would believe in Him (John 12:47; cf. 3:17).
He was the Good Shepherd, who came "that [men] might have life, and that they might have it more abundantly.
The good shepherd giveth his life for the sheep. . . . I lay down my life, that I might take it again. No man
taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. .
. . This commandment have I received from my Father" (John 10:10-11, 13). Jesus gives us a forward glimpse of
the cross, where He would voluntarily give His life in full harmony with the Father's purpose.
In answer to a request for a sign, Jesus stated that none would be given except "the sign of the prophet Jonah .
. . as Jonah was three days and three nights in the whale's belly; so shall the Son of man be three days and
three nights in the heart of the earth" (Matt. 12:39-40; cf. 16:4; Jonah 1:17). As we know, Jesus spent only two
nights (Friday and Saturday) in the tomb. The three days and three nights Jesus spoke about is a Jewish
expression for defining days by numbering nights with days (cf.. Esther 4:16, 5:1).
After Peter's confession that Jesus was "the Christ, the Son of the living God" (Matt. 16:16), Jesus told the
disciples that He "must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and
be killed, and be raised again the third day" (Matt. 16:21; cf. Mark 8:31; Luke 9:22). He repeated this to them
in Galilee (Matt. 17:22-23; cf. Mark 9:30-31; Luke 9:43-44; 17:25).
When the time came for Jesus to give His life, He prepared to go to Jerusalem for the Passover. Some Phariseeswarned Him that Herod planned to kill Him. He told them,
Nevertheless I must walk today, and to morrow, and the day following: for it cannot be that a prophet perish out of
Jerusalem. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often
would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come
when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:33-35; cf. Matt. 23:37-39
On His way to the city, Jesus explained more of His plans: "Behold, we go up to Jerusalem; and the Son of man
shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall
deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again"
(Matt. 20:18, 19; cf. Mark 10:32-34; Luke 18:31-33). He explained this further when He answered the question
of the wife of Zebedee about allowing her two sons to sit on His right and left in His kingdom. He spoke to her
about the Gentiles exercising dominion and power:
But it shall not be so among you: but whosoever will be great among you, let him be your minister; And
whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered
unto, but to minister, and to give his life a ransom for many. Matt. 20:26-28; cf. Mark 10:42-45
Jesus' last week was spent in and around Jerusalem with His disciples. Shortly before the Passover, He told His
disciples, "The Son of man is betrayed to be crucified" (Matt. 26:2). Then just "before the feast of the passover,
when Jesus knew that his hour was come that he should depart out of this world unto the Father," He had a
special supper with His disciples (John 13:1). Jesus took bread, broke it, and passed it out saying, "Take, eat;
this is my body" (Matt. 26:26). He also took a cup, telling them, "Drink ye all of it; For this is my blood of the
new testament [covenant], which is shed [poured out] for many for the remission [forgiveness] of sins" (vv. 27,
28). He then spoke to them that, "after I am risen again, I will go before you into Galilee"-referring to His
resurrection (v. 32). John writes, in response to Peter's question, Jesus told Peter and the others He was going
away, and they could "not follow me now; but thou shalt follow me afterwards" (John 13:36).
Jesus' Death
The leadership in Jerusalem increasingly opposed Jesus. They looked for every opportunity to find fault with Him,
hoping to get rid of Him. Not only did Jesus foretell His death, but also the Old Testament foretold some special
circumstances surrounding it.
During this time in Jerusalem, Jesus' cleansed the temple again, and continued His teaching. He denounced the
leadership in many "woes" before the crowd because they bound heavy burdens on the people; doing deeds only
to seen by men; shutting the kingdom up so men could not enter; neglecting the weightier matters of the law,
justice and mercy and faith; being the sons of those who murdered the prophets; etc. (Matt. 23). Because of this
revealing rebuke, they increased their efforts to take His life (Matt. 26:3, 4).
The chief priests, scribes, and elders soon had Jesus arrested and brought to trial. At trial false witnesses mademany accusations against Jesus, but none were strong enough to cause Him to be sentenced to death. Then after
being accused of saying, "I am able to destroy the temple of God, and to build it in three days" (Matt. 26:61),
the high priest asked Him to tell "whether thou be the Christ, the Son of God" (v. 63). According to the law, He
had to answer; so Jesus spoke the truth. He said, "Thou hast said: nevertheless I say unto you, Hereafter shall ye
see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (v. 64). Because
of Jesus' own words, the Jews accused Him of blasphemy.
Pilate, the Roman governor, found "no fault in this man" (Luke 23:4). He wanted Jesus to go free, but felt
pressure not to release Him. It was the custom for the governor to release a prisoner at the feast. Pilate thought
he could free Jesus by offering to release Him or Barabbas, a notorious robber and insurrectionist. Pilate asked the
people if they should release "Barabbas, or Jesus which is called Christ?" (Matt. 27:17). "The chief priests and
the elders persuaded the multitude that they should ask Barabbas, and destroy Jesus" (v. 20). And the people
did this. The governor then asked, "What shall I do with Jesus which is called Christ? They all said unto him, Let
him be crucified" v. 22, cf. v. 23). Because Pilate feared a riot he gave in. But before he gave Jesus over, he
symbolically washed his hands showing he was clean of their illegal act (v. 24; cf. Pss. 26:6; 73:13). He then
told them, "I am innocent of the blood of this just person" (v. 24). And "when he had scourged Jesus, he
delivered him to be crucified" (v. 26).
Jesus was quickly prepared for crucifixion. Crucifixion was the cruelest form of death ever devised. Designed to
make death as lingering and painful as the body could endure, it was also considered the most shameful
punishment possible. Jesus-the Innocent One, the Son of God, the Creator-by enduring crucifixion died a death of
untold physical and mental suffering. To us the physical pain seems enough, but the mental suffering must have
been beyond words when one realizes who Jesus is and what He endured as men rejected Him, while He suffered
for their sins.
Jesus, the Christ or Messiah, was lead to a place called Golgotha ("the place of a skull," Matt. 27:33), and
there He was crucified. There, as Jesus hung on the cross, He faced more jeers from the very people whose hope
lay in Him. The passersby shouted, "Thou that destroyest the temple, and buildest it in three days, save thyself. If
thou be the Son of God, come down from the cross" (v. 40). The Jewish leaders also mocked Him: "He saved
others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will
believe him. He trusted in God; let him deliver him now" (vv. 42, 43; cf. Mark 15:29-32; Luke 23:35-37).
Jesus endured as men rejected Him, while He suffered on the cross for their sins. He refused the mixture of strong
wine and myrrh, which would have deadened the pain. He came into the world to die for men's sins, and He bore
the full extent of suffering. Since His death was a voluntary sacrifice, He prayed, "Father, forgive them; for they
know not what they do" (Luke 23:34). He desired forgiveness for those who brought about His death.
Darkness gathered over the land for the last three hours Jesus hung on the cross (Matt. 27:45; Luke 23:44).
We are not told the cause or the meaning of this darkness. But we do know one aspect of it. It was a testimony
that He was the Light of the world. And as we will see later, it was one of the events that caused the centurion
and other soldiers who crucified Christ to say, "Truly this was the Son of God" (v. 54).
The darkness brought a deep sense of loneliness to Christ. About the ninth hour (three o'clock in the afternoon),
Jesus cried out with a loud voice, "Eli, Eli, lama sabachthani," which means, "My God, My God, why hast thou
forsaken me?" (v. 46; cf. Mark 15:33-35). This has also been translated, "My God, My God, to what sort of
persons hast thou left me?"
Jesus knew when He was near the point of death. John wrote, "Jesus knowing that all things were nowaccomplished, that the scripture might be fulfilled, saith I thirst" (John 19:28). Suffering thirst, He needed a drink
to moisten His throat for His last cry. At the time when the Passover lamb was slaughtered, Jesus cried with a
loud voice, "It is finished," and yielded His spirit (John 19:30; Luke 23:46). Jesus' death finished His redemptive
work. By giving His blood, the life of the body, He died once for all men's sins (Heb. 9:12, 14, 26; cf. Rom.
6:10).
At the moment of Jesus' death, the temple veil, which separated the Holy Place and the Holy of Holies, ripped
from top to bottom into two pieces. The torn veil symbolized the end to the old covenant's system of sacrifice and
worship. The temple was no longer needed after He accomplished His work on the cross.[3] The torn veil had
served its purpose in preparing man for the Christ. The torn veil further-and more significantly-signifies that access
to God is now available to all who enter through the Door and the Bread of Life. There is no further need for
additional sacrifices or for a high priest since Christ "offered one sacrifice for sins for ever" (Heb. 10:12; cf.
7:26-28). Other events, such as earthquakes and the opening of graves, also occurred at Jesus' death. Some
dead persons rose after Jesus' resurrection and appeared in Jerusalem (Matt. 27:51-54; Mark 15:38). A centurion,
seeing these things, "feared greatly, saying, Truly this was the Son of God" (Matt. 27:54; cf. Mark 15:39; Luke
23:47). The multitudes assembled "to that sight, beholding the things which were done, smote their breasts, and
returned" (Luke 23:48).
[3] Yet the temple and its sacrificial system did continue in operation until A.D. 70. For a time even the disciples
frequented it (Acts 2:46; 3:1; 5:20, 25, 42; 21:26).
Since the Jews did not want the bodies (Jesus, and the two criminals crucified with Him) to hang on crosses over
the approaching Sabbath day, they asked Pilate to break their legs to hasten their death. This request was granted,
"But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the
soldiers pierced his side with a spear, and at once there came out blood and water. . . . For these things took
place that the scripture might be fulfilled, 'Not a bone of him shall be broken.' And again another scripture says,
'They shall look on him whom they have pierced'" (John 19:33-37; Exod. 12:46; Num. 9:12; Ps. 34:20; Zech.
12:10).
The Resurrection
With the Sabbath rapidly approaching, one of Jesus' disciples, a rich man named Joseph, asked Pilate for Jesus'
body. After Joseph received permission to bury it, he and Nicodemus wrapped the body with linen cloth and spices
according to Jewish burial custom, and placed it in a new tomb near the place of crucifixion. The tomb was closed
by rolling a huge stone across the opening (Matt. 27:57-61; Mark 15:42-47; Luke 23:50-56; John 19:31-42).
The next day the Jews, remembering that Jesus said He would rise again after three days, asked Pilate to have
the tomb sealed and a guard of Roman soldiers placed there (a "guard" was four to sixteen soldiers). The Jews
feared Jesus' disciples would steal His body and tell the people, "He is risen from the dead: so the last error shall
be worse than the first" (Matt. 27:64). Pilate granted their wish, and instructed the soldiers to "make it as sure
as ye can" (v. 65) so there would be no way for the disciples to remove the body from the tomb.
Since there had not been sufficient time to prepare Jesus' body for burial, some disciples decided to return after the
Sabbath to complete the burial. At dawn Mary Magdalene and the other Mary came to Jesus' tomb.
And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came androlled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as
snow: And for fear of him the keepers did shake, and became as dead men. And the angel answered and said
unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen,
as he said. Come, see the place where the Lord lay. Matt. 28:1-6; cf. Mark 16:1-6; Luke 24:1-7
The Gospels tell of several other instances of Jesus being seen soon after this by His disciples. During the next
forty days Jesus met often with His disciples and others (I Cor. 15:3-8). Finally, as He and the apostles were
together at the Mount of Olives near Bethany, the time approached for His ascension. He explained that the Holy
Spirit would come to give them power to be His witnesses in Jerusalem, in Judea, in Samaria, and to the ends of
the earth.
When he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their
sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white
apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken
up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:8-11
When Jesus Christ "was taken up; and a cloud received him out of their sight" (Acts 1:9), His earthly ministry
ended after lasting about three years. This marked the beginning of the kingdom and the church. The disciples
received the Great Commission from Jesus at this time. He told them, "All power is given unto me in heaven and
in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of
the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you
alway, even unto the end of the world" (Matt. 28:18-20) [4].
[4] Paul associates "the washing of regeneration" with the three, God, Jesus Christ, and the Holy Spirit, in Titus
3:4-6.
John, in very familiar words, summarizes what happened: "God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the
world to condemn the world; but that the world through him might be saved" (John 3:16-17).
Christ's Death Was Suffering
After His resurrection, Jesus spoke to two disciples on the way to Emmaus about Old Testament prophecy, saying,
"Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day" (Luke 24:46).
Several times during His ministry Jesus spoke of His suffering: "that time forth began Jesus to shew unto his
disciples, how he must go unto Jerusalem, and suffer many things . . . and be killed" (Matt. 16:21; cf. Mark
8:31; Luke 9:22); "It is written of the Son of man, that he must suffer many things" (Mark 9:12; cf. Matt.
17:12); "must he [Jesus] suffer many things, and be rejected of this generation" (Luke 17:25; cf. Mark 9:12); "I
[Jesus] have desired to eat this passover with you before I suffer" (Luke 22:15). After His death and resurrection,
Christ told His disciples "all things must be fulfilled" (Luke 24:44) in the Scriptures, and then opened their eyes
so they understood them. He summed these teachings up: "it is written, and thus it behoved Christ to suffer, and
to rise from the dead" (v. 46). His suffering is also emphasized in the following Scriptures: "suffer" is referred to
in Acts 3:18; 26:23; Rom. 8:17; "suffered" in Luke 24:26; Acts 17:3; I Thess. 2:14, 15; Heb. 2:18; 5:8; 9:26;
13:12; I Pet. 2:21, 23; 3:18; 4:1; and "suffering" in Phil. 3:10; Heb. 2:9, 10; I Pet. 1:11; 4:13; 5:1. Scripture does
not teach Jesus was punished because Jesus was sinless, and therefore innocent. We know the innocent can only
suffer.
Many misunderstand what Christ did for man on the cross. They believe that man's sins were transferred to Christ,and He was punished for them. This view began with a misunderstanding of the Book of Leviticus. The Lord told
Moses to tell the people that when a man brings an offering to the Lord, "he shall put his hand upon the head of
the burnt offering; and it shall be accepted for him to make atonement for him" (Lev. 1:4; cf. 3:2; 4:4). This
ritual act does not signify the transfer of guilt. Only an animal without blemish was chosen for sacrifice. This
"perfect" animal, although non-moral, was considered clean, and symbolized ethical perfection. If sins were
transferred to the animal, it would been considered unclean, thus not qualified for a sacrifice. Although Moses does
not mention the coming Messiah, we see this symbolized ethical perfection presence in the Messiah, the clean,
sinless One. Only He could be wounded and bruised for our iniquities/sins.
The idea of transfer guilt/sins comes from a misunderstanding of what Aaron did on the Day of Atonement: "Aaron
shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of
Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him
away by the hand of a fit man into the wilderness" (Lev. 16:21). In this unique ritual act a transfer of iniquities,
transgressions, and sins by laying on of hands clearly took place; but the scapegoat was not sacrificed. "The goat
shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness"
(16:22). In being sent away into the wilderness, this symbolically showed removal of all their iniquities out of sight.
This act covered only inadvertent or ritual sins. Other sins were not covered: "He [that] despised the word of the
LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him" (Num.
15:31). The scapegoat was thus not a representation of the coming Messiah; it did not suffer for the man's sins.
The Leviticus emphasis was on giving of life. "The life of the flesh is in the blood: and I have given it to you
upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul"
(Lev. 17:11). It was not on death. Giving of this "life" sacrifice was a means to "cover" for sins because the
life-giving blood was sprinkled on the altar so the person could come to the Holy God. The sins were not forgiven.
Forgiveness came through the suffering sacrifice Jesus made on the cross.
Before we look into the New Testament's interpretation of Christ's suffering on the cross, let us state there is no
simple, singular explanation of it. As Wenger wrote, "Many attempts have been made to give a single interpretation
of the purpose and results of the death of Jesus on the cross. . . . The New Testament, however, presents six or
seven accomplishments of Jesus on Calvary, and it is impossible to reduce these to a single theory without seriously
weakening the total significance of Christ's death on the cross" (J. C. Wenger, Introduction to Theology, pp. 200,
201). With this in mind, let us now look at the things accomplished on the cross.
SacrificeFirst of all, at the very beginning of Jesus' ministry, His death was mentioned. John the Baptist saw "Jesus coming
unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world!" (John 1:29). Those who
heard the phrase "The Lamb of God" knew it referred to sacrifice, especially when joined with "who takes away the
sin of the world!" This Lamb, as the Old Covenant's sacrifice, was perfect. He "knew no sin" (II Cor. 5:21; I
John 3:5; I Pet. 2:22); thereby He could sacrificially suffer for man's sins.
As mentioned earlier, Jesus Himself foretold His death, telling "his disciples, how that he must go unto Jerusalem,
and suffer many things . . . and be killed, and be raised again the third day" (Matt. 16:21). As the Passover
approached, Jesus had His disciples made preparations for them to eat. At the meal, "Jesus took bread, and
blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup,
and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which
is shed for many for the remission of sins" (Matt. 26:26-28; Mark 14:22, 23; Luke 22:19, 20). In the Mosaic
Law, the blood poured out (Lev. 4:7, 8; 17:11), and the covenant (Exod. 24:8) all referred to the Passover
(Lev. 23:18). Later the Apostles made reference to "Christ our passover [paschal lamb] also hath been sacrificed"
(I Cor 5:7) and as our being redeemed by the "precious blood of Christ, as of a lamb without blemish and
without spot" (I Pet. 1:19). Likewise, in a scene in heaven there was only One who could open the scroll. John
wrote, "in the midst of the throne . . . stood a Lamb as it had been slain" (Rev. 5:6) who took the book and
opened it (see 5:7-6:1).
Paul wrote about Christ being an "offering and a sacrifice to God for a sweetsmelling savour" (Eph. 5:2). The
author of Hebrews writes about "intercession"; Christ "offered up himself" (Heb. 7:27). Christ "appeared to put
away sin by the sacrifice of himself" (9:26); "he had offered one sacrifice for sins for ever" (10:12; cf. v. 26).
Paul used the Greek term hamartia in two places (Rom. 8:3 and II Cor. 5:21) in a way that may appear odd to
us. This term, as the equivalent Hebrew term, can be translated "sin" or "sin-offering." The early Christians, being
familiar with the Septuagint's (the Greek Old Testament) use of it in Leviticus 4, understood these two meanings.
The meaning needs to be determined from the context. Thus when Paul writes in Romans 8:3, "God sending his
own Son in the likeness of sinful flesh, and for sin [hamartia], condemned sin in the flesh," they understood He
was sent "for sin," that is, to give His life on the cross as a sin-offering that condemned man's sin. Newer
translations follow this meaning here. The NIV has "to be a sin offering" (cf. NAB, also ASV, NASV, and RSV
footnotes) and the NEB "as a sacrifice for sin." [5] In II Corinthians 5:21, where Paul writes that God "made
[Jesus] to be sin for us, who knew no sin," it would be natural for early Christians to think "to be sin [hamartia]"
meant Christ's death was a "sin-offering." These Christians knew "God was in Christ, reconciling the world unto
himself, not imputing their trespasses unto them" (v. 19), and that this occurred on the cross. They knew too that
Christ, the Holy and sinless Son of God, was never mentioned elsewhere to be made "sin."
[5] The sin-offering translation is supported by Arndt and Gingrich, Wm. Black, F. F. Bruce, Adam Clarke, Wm.
Newell, J. C. Wenger, et al.).
The theme of Christ, the Lamb of God, being a sacrifice is referred to several times throughout the New Covenant
Scriptures. Let us look closer at what this accomplished.
Christ's Substitutionary SufferingChrist's death was vicarious (meaning Christ did something on behalf of us on Calvary) or substitutionary, that is,
He suffered and died on behalf of sinners so they might receive eternal life. Six hundred years before Jesus was
born in Bethlehem, this substitutionary act was announced by the prophet Isaiah, who "saw [Christ's] glory, and
spake of him" (John 12:41). Isaiah says,
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and
afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our
peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned
every one to his own way; and the Lord hath laid on him the iniquity of us all. Isaiah 53:4-6
This crystal-clear messianic prophecy shows Christ's death as a substitution for the sinner. As Paul wrote, Christ
"was delivered for our offences, and was raised again for our justification" (Rom. 4:25); and "in due time Christ
died for the ungodly . . . Christ died for us" (5:6, 8). Christ died for the ungodly, the sinner, for enemies (v.
10), that is, those who stood condemned before God. His death made it possible for man to be justified or
righteous before God (v. 9). This "for" another means Christ death was a substitution act; His death was for
others. The Son did not need to die since He was the sinless, eternal One, but He did so that man could be
forgiven. His death was a substitution in the eyes of the law so God's moral government was satisfied.
As Peter wrote, "Christ . . . suffered for us . . . Who did no sin . . . bare our sins in his own body on the
tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed" (I Pet.
2:21-24; cf. Isa. 53); and Christ "once suffered for sins, the just for the unjust, that he might bring us to God"
(3:18). Christ's suffering, by the substitution of the just for the unjust, brought us back to God through forgiveness.
As the author of Hebrews wrote, "we see Jesus . . . suffering of death, crowned with glory and honour; that he
by the grace of God should taste death for every man" (Heb. 2:9). Because of this, "If we confess our sins, he
is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).
Let us look at other terms associated with Christ's "sacrifice."
Ransom, Redemption, Propitiation, etc.
Ransom is a term Jesus used to describe His own mission: "the Son of man came not to be ministered unto, but
to minister, and to give his life a ransom for many" (Matt. 20:28; cf. Mark 10:45). The meaning of ransom was
clarified later by Jesus during the Last Supper. Concerning the cup, Jesus spoke, "This is my blood of the new
testament, which is shed for many for the remission of sins" (Matt. 26:28; cf. Mark 14:24; Luke 22:20). The
only other time the term was used is when Paul wrote, "Who gave himself a ransom for all, to be testified in due
time" (I Tim. 2:6). The giving of Christ's life, signified by the shedding of His blood, was a ransom for all sinful
men, making it possible for the remission of sins of all who meet the conditions set forth by Himself.
Man has been brought back to God by means of a ransom. The term ransom means something of value paid to
obtain the deliverance or release of a captive. Its usage may be observed in Exodus 21:30 and Proverbs 13:8.
Jesus used the term in correcting two disciples who requested a place of prominence, telling all the disciples that
"whosoever will be chief [great] among you, let him be your servant: Even as the Son of man came not to be
ministered unto, but to minister, and to give his life a ransom for many" (Matt. 20:27, 28; Mark 10:45). The
meaning of ransom is clarified later by Jesus, during the Last Supper. Concerning the cup, Jesus spoke, "This is
my blood of the new testament, which is shed for many for the remission of sins" (Matt. 26:28; cf. Mark 14:24;
Luke 22:20). The giving of His life, signified by the shedding of His blood, would ransom and result in remission
of sins of all who meet the conditions of repentance and faith.
This concept of ransom was used by Paul when he wrote that we are "bought with a price" (I Cor. 6:20; 7:23)and that "there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a
ransom for all" (I Tim. 2:5, 6). Peter wrote to exiled Christians that they were "not redeemed [ransomed, NASV,
RSV] with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers
[futile ways inherited from your fathers]; but with the precious blood of Christ, as a lamb without blemish and
without spot" (I Pet. 1:18, 19).
Redemption is used several times in the Epistles. Paul wrote that we are now "justified freely by his grace through
the redemption that is in Christ Jesus" (Rom. 3:24; cf. v. 25); "we have redemption through his blood, the
forgiveness of sins, according to the riches of his grace" (Eph. 1:7, 8); "our inheritance until the redemption of
the purchased possession" (v. 14); "Who hath delivered us from the power of darkness, and hath translated us
into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins"
(Col. 1:13, 14). The author of the book of Hebrews wrote, "the blood of Christ, who through the eternal Spirit
offered himself without spot to God, . . . he is the mediator of the new testament, that by means of death, for
the redemption of the transgressions . . .the promise of eternal inheritance" (Heb. 9:14, 15). The term's basic
meaning is "to buy back." Redemption is associated with man being "bought with a price" (I Cor. 6:20; II Pet.
2:1).
The verb "redeemed" is also used at John the Baptist's birth. His father, Zechariah, prophesied, "Blessed be the
Lord God of Israel; for he hath visited and redeemed his people, And hath raised up an horn of salvation for us in
the house of his servant David" (Luke 1:68-69). Later, when Christ was falsely condemned, the Jews "delivered
him to be condemned to death, and have crucified him. But we trusted that it had been he which should have
redeemed Israel: and beside all this, to day is the third day since these things were done" (24:20, 21).
Redemption and ransom mean Christ gave His life and was raised to make it is possible for man to come back to
God. From Israel's background, these terms meant something of value was paid to obtain deliverance or release of
a captive (Exod. 21:30; Prov. 13:8). From the early Christian contact with slavery, these terms meant release of a
person from slavery. This is supported by Paul's use of a slave metaphor in Romans 6: "ye were the servants of
sin . . . being then made free from sin, ye became the servants of righteousness. . . servants to God" (6:18,
22). Jesus' own life, that is, His blood, was this "value" given for the repentant believer's release from the power
of sin.
In understanding what happened, we should focus on what He did and not so much on other areas of these
concepts. Some like to ask about other details, such as, To whom was the ransom paid? This question is hard to
answer because the Scriptures do not give a direct answer. The New Testament writers and early church taught that
ransom emphasized that someone other than man paid for his release from the consequences of sin, and that this
release was very costly, requiring the highest possible price, the blood of God's only Son. This seems to have
satisfied the government or justice of God and freed sinful man so he could be forgiven and enter into fellowship
with God. Some debate whether redemption involved paying anyone for the release.
either the New Testament nor the early church formulated a theory to explain to whom the ransom and redemption("buy back") was paid. They were content to accept the fact of ransom and emphasized this without any thought
to explain its operation. There are several theories that try to explain the meaning of the redemption and ransom
process. Some of these are based on Anselm's (1033-1109) "satisfaction" theory. Most theories are defective
because the Bible is silent on this matter.
Propitiation is used in older English versions (KJV, ASV, etc.): "Christ Jesus: Whom God hath set forth to be a
propitiation through faith in his blood, to declare his righteousness for the remission of sins" (Rom. 3:24, 25 "he
is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (I John 2:2); God
"loved us, and sent his Son to be the propitiation for our sins" (4:10). Webster defines the term as "the act of
making atonement" and "to make complete satisfaction for, atone for sin; as expiate sin." The thought behind
propitiation is that through Christ's death God's holy wrath against sin is satisfied so that that man can be reconciled
to God.
This term, as many New Testament terms, comes from the Greek translation of the Old Testament (the Septuagint)
and means mercy-seat covering. The Law demanded that sinners die for their sins. This demand was satisfied for
the nation of Israel on the Day of Atonement, when the high priest took "two goats, and present[ed] them before
the Lord at the door of the tabernacle of the congregation" (Lev. 16:7). There lots were cast to determine which
one was for "the Lord" and which one would be "the scapegoat" (v. 8). The one the Lord's lot fell on would be
offered as a sin-offering. The high priest would sprinkle its blood on the ark of the covenant's mercy seat, located
in the Holy of Holies (Lev. 16:13, 14; 17:11; Exod. 25:17-22; Heb. 9:5). The blood symbolized the life of the
body; when blood left the body, death occurred. This blood covered the sins of the people until the Messiah's
suffering and sacrifice would take them away. The second goat was set free to symbolize the removal of sins by
the sacrifice of the coming Christ. The book of Hebrews teaches that just as the high priest entered the Holiest
Place with the blood of the sacrifice, so Christ with "his own blood he entered in once into the holy place [the
heavenly tabernacle], having obtained eternal redemption for us" (9:12; cf. vv. 13, 14, 24, 26, 28). Christ the
Passover Lamb "offered one sacrifice for sins for ever" (10:12; cf. v. 14).
Jesus Conquered Satan so We Can OvercomeSeveral Scriptures teach that Jesus conquered Satan and the power of evil. Jesus Christ came in human form, yet
was divine, so "that through death he might destroy him that had the power of death, that is, the devil; And
deliver them who through fear of death were all their lifetime subject to bondage" (Heb. 2:14, 15); "The Son of
God was manifested, that he might destroy the works of the devil" (I John 3:8); "I cast out devils by the Spirit
of God, then the kingdom of God is come unto you" (Matt. 12:28); "To turn them from darkness to light, and
from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which
are sanctified by faith that is in me" (Acts 26:18). This was the fulfillment of God's promise made to man after
the Fall. Jesus was the One God was speaking about when He said to Satan that He (Christ) "shall bruise thy
head, and thou shalt bruise his heel" (Gen. 3:15).
This is just the beginning of satanic problems. In the end the devil will be cast down. John wrote in the Book of
Revelation, "Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for
the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame
him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death"
(Rev. 12:10, 11).
Jesus' death enables Christians to overcome their "flesh" or "old nature." As Paul wrote, "Our old man is crucified
with him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom. 6:6); "Likewise
reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. [Because
of this] let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye
your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive
from the dead, and your members as instruments of righteousness unto God" (vv. 11-13). Paul wrote of his own
personal experience: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life
which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me"
(Gal. 2:20). Later he wrote, "Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth
against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot
do the things that ye would" (5:16) and "They that are Christ's have crucified the flesh with the affections and
lusts" (v. 24).
Reconciled, Salvation
Christ enables all men to be reconciled to God, and to be a part of God's chosen people. This is shown in the
following Scriptures: "In Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. . .
made both one, and hath broken down the middle wall of partition between us. . . to make in himself of twain one
new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the
enmity thereby" (Eph. 2:13-16; cf. Rom. 5:1; Col. 1:20-22); "Wherefore in all things it behoved him to be made
like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make
reconciliation for the sins of the people" (Heb. 2:17); "All things are of God, who hath reconciled us to himself by
Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the
world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation"
(II Cor. 5:18, 19). Through reconciliation the enmity of man towards God is done away with, and a peaceful
relationship is restored.
Salvation is another term used to describe the results of Christ's suffering. Although this term is used more often in
the Old Testament, it finds major use in the New too. In Romans, Paul uses the term in his theme of the book.
He writes, "The gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew
first, and also to the Greek" (Rom. 1:16). He also writes about "the hope of salvation. For God hath not
appointed us to wrath, but to obtain salvation by our Lord Jesus Christ" (I Thess. 2:8, 9); "the salvation which is
in Christ Jesus with eternal glory" (Titus 2;10); "salvation through faith which is in Christ Jesus" (3:15). The
author of Hebrews writes that Christ "became the author of eternal salvation unto all them that obey him" (Heb.
5:9). And Peter writes, "That the longsuffering of our Lord is salvation" (II Pet. 3:15).
The Greek word translated "salvation" is soteria and carries the meaning of salvation, deliverance, preservation,
safety. It is an Old Testament term. We see this when the Samaritan woman said to Jesus, "Salvation is from the
Jews" (John 4:22), and when she said that He "is indeed the Christ, the Saviour of the world" (v. 42). There
are many statements that Christ is the Saviour (Luke 1:47; 2:11; Acts 5:31; 13:23; Eph. 5:23; Phil. 3:20; et.
al.). Paul reminds us that our Lord "hath saved us, and called us with an holy calling, not according to our
works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath
brought life and immortality to light through the gospel" (II Tim. 1:9, 10).
God's love for us was manifested by Christ on the cross. As John summarizes, "For God so loved the world, that
he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John
3:16). Paul writes, "The Son of God, who loved me, and gave himself for me" (Gal. 2:20). He explained God's
love further: "For when we were yet without strength, in due time Christ died for the ungodly. . . . God
commendeth his love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being
now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were
reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life" (Rom.
5:6-10). Paul then makes it clear that reconciliation is a "free gift" and that the believer will "receive abundance of
grace and the gift of righteousness shall reign in life by one, Jesus Christ" (vv. 17, cf. 15). Grace now reigns
"through righteousness unto eternal life by Jesus Christ our Lord" (v. 21).
All men can be ransomed, have redemption, overcome the flesh, be reconciled to God, have salvation from their
sins, etc., because of what Christ suffered for us on the cross enableing us to be forgiven. All this brings the
Christian "joy in God through our Lord Jesus Christ, by whom we have now received the atonement" (Rom. 5:11).
Wonders of the world
"Christ the Redeemer" statue in Rio de Janeiro ,Brazil
The 105-foot-tall (38-meter-tall) "Christ the Redeemer" statue in Rio de Janeiro, Brazil, was among the "new
seven wonders of the world" announced July 7 following a global poll to decide a new list of human-made marvels.
The winners were voted for by Internet and phone, American Idol style. The other six new wonders are the
Colosseum in Rome, India's Taj Mahal, the Great Wall of China, Jordan's ancient city of Petra, the Inca ruins of
Machu Picchu in Peru, and the ancient Maya city of Chichén Itzá in Mexico.
The contest was organized by the New7Wonders Foundation—the brainchild of Swiss filmmaker and museum curator
Bernard Weber—in order to "protect humankind's heritage across the globe." The foundation says the poll attracted
almost a hundred million votes.
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