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THE PROCLAMATION OF THE KINGODM IN DEEDS

THE MINISTRY OF JESUS IN ACTION

TABLE FELLOWSHIP WITH SINNERS AND OUTCASTS OF THE SOCIETY

THE CALL OF THE TWELVE DISCIPLES HIS RELATIONSHIP WITH GOD WHOM HE CALLED ABBA

HEALING OF THE SICK/FORGIVING SINS/EXORCISING EVIL

SPIRITS/DEMONS

WONDER WORKS: MIRACLES

HIS RELATIONSHIP WITH WOMEN

I. TABLE FELLOWSHIP

Jesus shared companionship both with His disciples and with the wider circle of those

interested in Him.In the culture of the Middle East, sitting down at table with someone and breaking

bread sets up a real bond of kinship. Not done lightly, this action makes people intofriends, colleagues, and family.

What Jesus did was to sit down at table with all manner of folks, including sinners, tax

collectors, prostitutes, people considered insignificant and outside the reign of God inevery way.

Among the Jews of the first century C.E., to invite another to break bread with him at

table meant to share life with him or her and to enter into a relationship of mutual trust.

Jesus showed eagerness to break bread with sinners, those who had disobeyed the law.

Seeing Himself as offering Gods salvation in an unconditional way. Jesus effectively

said to sinners:

Dine with me, enter into a trusting relationship with me, share life with me, and in thatdining with me, you will know and receive Gods accepting love, which will mean theforgiveness of your sins. No need to go to the rituals prescribed by the law for returningto Gods good graces. Just be open to the gift God offers you through me.

People found themselves at table with Jesus in anew kind of community, sharing with

people they never thought they would sit down with. They would break bread togetherafter preaching.

A foretaste of the kingdom of God is savored at these joyful meals, where, Jesus is

guest of honor or hosts. At these meals, being sad in Jesus presence is an existentialimpossibility. One cannot be sad in the presence of the Lord.

Gospel texts:Matthew 14:13-21 Mark 8:1-10 Luke 5:33-39 John 2:1-12Matthew 16:32-39 Mark Luke 7:34-35 John 6:1-15Matthew 26:26-30 Luke 7:36Luke 24:41


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II. THE CALL OF THE TWELVE DISCIPLES

While many men and women were affected by Jesus teaching and healing touch, only

few became disciples, and even fewer became members of his intimate circle, those

disciples who were called the TwelveThe Twelve has symbolic function, referring to Gods intention to restore Israel as

one nation, gathering back together the scattered tribes of Israel with the twelve as itsleaders (representing the twelve tribes of Israel).

Unlike the other rabbis, who accepted into their circle students who petitioned to join

them, Jesus Himself called disciples to come after him and to participate in His mission(Mark 3:13-15).

Just as Jesus was sent by God to preach the reign of God and cast out demons, so they

were being sent by Jesus to share in his mission. Being called, being with and being sentconstituted the basic features of discipleship with Jesus.

III. HIS RELATIONSHIP WITH GOD WHOM HE CALLED ABBA

In the Hebrew Scriptures God is occasionally called father in some of the Psalms and

prophets. But Abba does not exactly mean Father. It is the Aramaic word that the smallchild would use to address his or her father before being bale to talk. It s a babble word,which later is translated into English as papa or dada or something equivalent.

Jesus own personal experience of God as close and compassionate led him to name

God in this very intimate way, Abba.

The name evokes the power of a very close relationship between Jesus and the One he

names this way.

Jesus teaches others to call God Abba, encouraging them to trust God

the way littlechildren trust a good parent to take care of them.

Jesus Abba experience is the heart of the matter, the dynamism and force behind his

preaching the reign of God and of his typical way of acting. God Abba was the passion ofhis life.

IV. HEALING OF THE SICK AND FORGIVING SINS, EXORCISM

Jesus presented himself to people as a charismatic exorcist and healer, endowed by the

Spirit of God and the power to cast out evil spirits and to heal the sick.

In the Synoptic traditions (i.e., Matthew, mark and Luke) we find possibly fifteen

healings and five exorcisms, and in the Johannine tradition three healings.In Jesus day, serious illness and the influence of the evil one were related, so there can

be no strict demarcation between healings and exorcisms.

However, there are some exorcisms that are clearly portrayed as such (e.g. Mark 1:23-

27). These stories depict Jesus as fully the match and more of the evil spirits Heencountered, and able by the POWER OF HIS WORD to expel them.

On some occasions, Jesus acted like the Jewish rabbis of his time who were empowered

by the Spirit of God to exorcise. The difference between them and Jesus lies in the


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context within which he performed his exorcisms and did his preaching: THEINBREAKING OF THE REIGN OF GOD TO WHICH HIS WORDS AND DEEDSGAVE DECISIVE EXPRESSION: But if it is by the finger of God that I cast outdemons, then the Kingdom of God has come upon you (Matthew 12:28 and Luke11:20). In this way Jesus indicated that the reign of God involved liberation from the

radically alienating power of the Evil One and the restoration of possessed persons toself-possession within the community.

The anticipation of the arrival of the Gods kingdom meant wellness on ones body and

psyche and social being.

Jesus not only freed people from the power of the Evil One but also healed many

people of their actual sicknesses. Again, Jesus healings are part and parcel of hisproclamation of Gods profound good will toward people, especially those broken inbody and spirit, a good will that seeks human well being through the arrival of Gods fullreign as the consummation of human history.

Certainly, Jesus did not heal every ill person in Israel at the time. The pattern suggested

by the Gospels consists in afflicted people, or their relatives and friends, approaching

Jesus and asking for help.The unsystematic character of the healings reminds us that Jesus was not intent on a

gradual improvement of the outer situation (of Israel) through his efforts and those of hisdisciples, but rather was proclaiming the imminent coming of Gods reign: a reign, whichwas given powerful anticipatory expressions in these healings.

In the Synoptic traditions, Jesus exorcisms and healings are generally called dynameis

(deeds of power).

In Johns Gospel, they are termed erga (works) or semeia (signs). The latter usage

(signs) is telling us that the accent falls not on the miraculous character of these deeds buton their revelatory role with regard to Jesus and the salvation he brought.

Miracle or wonder are not the preferred terms for the exorcisms and healings in the

New Testament, and the absence of their use does seem to be deliberate.

CONTEMPORARY REFLECTIONS ABOUT THE MIGHTY DEEDS OF JESUS

There are four distinguishable types of mighty acts or signs found in the New

Testament: exorcisms, healings, resuscitations, and so-called nature wonders such as thefeeding of the five thousand (Mk 6:34-44 and Mt. 14:21-31; John 6:1-13) and Jesuswalking on water (Mk 6:45-52; John 6:16-21).

There is consistent tone evoked in the narratives that is simple, direct and lacking in

spectacle, whether or not Jesus refusal to offer a sign to the Pharisees when they ask

for one is historical.Jesus often commends recipients of healing for their faith, which has made them well.

The early Church understood by this that the persons relationship with Jesus (or betterGod), and through Jesus was the reason for her being healed. The person participated inthe event of healing through openness to Gods being at work in Jesus.

On occasions when Jesus failed to heal, it was because the people lack faith or they

attributed Jesus power to the Evil One.

In Jesus time, disease and sickness were considered evil, (Ex: John 9:2) Rabbi, who


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sinned, this man or his parents, that he was born blind? Thus, the belief that sin deservedpunishment and that punishment could be visited even on another generation.

The point is that, in curing illness and disability, Jesus was overcoming the power of

evil a clear sign of the arrival of the kingdom of God. Thus, Jesus reveals Gods power toheal and to save.

V. MIRACLES

There is no doubt that the gospels attest to a strong and authentic tradition about the

miraculous power of Jesus. Flavius Josephus (Jewish writer and historian), born a fewyears after the death of Jesus, testifies that Jesus was a worker of wondrous deeds.

The gospel miracle stories are woven into the whole scheme of Jesus teaching on the

reign of God; that are the signs of the breaking in of Gods power to overcome evil,which is the firm basis of our faith.

The word miracle derives from the Latin word mirare, which means to gaze at, to

stare fixedly at, to wonder at. In the popular sense, miracle is something spectacular,

sensational, akin to magic. In the original Greek, however, the word by the Synopticgospels is dynameis, meaning works of power. The gospels are speaking of works ofGods power, which is greater than the power of evil.

Gods power is ever active in the world, but it takes faith to see it. Miracles are for

believers. Miracles confirm the faith of those who already believe. They strengthen it. Infact, Jesus miracles are almost associated with faith. He often demands faith before hewill work a miracle (Mk. 9:23-24).

VI. JESUS RELATIONSHIP WITH WOMEN

Jesus showed respect for women, which recognized in them adult children of God who

were not to be treated as possessions of men but as persons in their own right. There were women of means who supported his ministry (women of Jerusalem)

Others were disciples in an intimate way (Mary Magdalene, Martha and Mary)

Jesus took the woman caught in adultery seriously as an individual and refused to be

drawn into a collective condemnation of her, but instead cared enough to recognize hercontrition (John 7:53-8:11).

Responding to the woman who anointed his feet with her tears, he comfortably received

what ordinarily would have been a very sensual sign and recognized in it not sexualseduction but great love born of forgiveness (Luke 7:37-50).

He was affected by the Canaanite womans quickness of wit and led beyond his

previous viewpoint on the place of Gentiles in his ministry (Matthew 15:21-28). Jesus himself was willing to compare God to the housewife who searched and searched

until she found the lost coin.

Looking down on his beloved Jerusalem, he felt like a hen that yearns together her

chicks under her wings.


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JESUS CHRIST IN THE NEW TESTAMENT WORLD

THE POLITICAL SITUATION

We learned how God called Abraham to be the father to his people. However, it wasthrough the Exodus experience that the descendants of Abraham became a real peopleand formed their own kingdom. Their kingdom, however, was short-lived. Then followeda period in which one nation after another dominated Gods people up to the time ofJesus earthly life. Palestine was then a province of the Roman empire.

THE JEWS AND THE ROMAN RULE

The Roman armies had captured Jerusalem in the year 63 BC. The Jews

despised theRomans. Yet, the Romans were more tolerant of them than any other people they hadconquered.

They showed relatively great respect for the Jewish traditions and institutions. The

Jews were allowed to keep their own councils and synagogues. The Sanhedrin, thehighest council of Palestine, could continue to promulgate laws, to make decisions, and tohold trials, except to mete out capital punishment. Rome also appointed the high priests.

The Roman Empire dominated everything in Palestine during the New Testament time

Conquered all Mediterranean lands plus the modern-day France, England, and Whales

Countries under the Roman rule were known as provinces

The Roman empire helped to speed the Christian Good News around the world

because of: The Greek language which was spoken throughout the empire

Roman roads which made travel quick

The Pax Romana (Roman Peace) which meant life was stable and secure; imposed by

the superior force of the arm; lasted for approximately 200 years.

The Jews hated the Romans because the former were convinced that they were Gods

chosen people, therefore, they should be ruled by no one else.

Rome gave considerable self-rule. Each community in Palestine had its own council.

Great Council/SanhedrinJudeas council, was allowed to make numerous laws, hold

trials, and execute its decisions, although Rome took away its right of capital punishment.

The reason why Jesus was turned over to Pontius Pilate in order to have him put to death. Rome kept control over the choice of men for the office of the high priest.

What the Jews hated most was the fact that they had to pay taxes to the Romans.

Although most of these taxes were used for the improvement of roads and other publicservices in Palestine, the Jews were convinced that their land and all its produce belongedto God. Paying taxes to the Romans, therefore, was an act of unfaithfulness to God.

Tax collectors (also known as Publicans) abused their powers by exacting exorbitant


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fees. Romans spent the money of physical improvements like the building of the roadsand aqueducts (waterworks), against the wishes of the Jews who felt that the moneybelonged to God and could be better spent in the Temple.

THE JEWS AND THE FAMILY OF HEROD

I. ANTIPATER and HEROD THE GREAT

The dynasty of Herod was a family of Idumean (south of Palestine) Jews who ruled

various regions in Palestine as client kings or governors under Rome from 37 BC to 70AD.

Following the conquest (66-63 BC) of Syria-Palestine by the Romans, Herods father,

Antipater, through skilled diplomacy, achieved Roman citizenship and appointment asprocurator (principal administrative official) of Judea in 47 BC by Julius Caesar. He wasassassinated in 43 BC, leaving is energetic son Herod in control.

Rome gave a form of half self-rule to Palestine and appointed local rulers.

Herod the Great, b. 73 BC, was made king of Judea in 39 BC by the Romans but onlystarted to rule from Jerusalem after 37 BC to 4 BC. He was born in southern Palestine ofArab origin on both sides.

An imperious king and capable general, Herod promoted Hellenization among the

Jews. An important part of that ethos was centered in city life. He busied himself withfine building programs, establishing palaces in Jerusalem and Jericho and residences andpublic works in the provinces especially in Samaria.

He founded the city of CAESAREA (named after the emperor). And rebuilt much of

Jerusalem including the temple.

At Masada, on the southwest side of the Jordan River, Herod built a fortress, now a

place of sacred pilgrimage to the Jews because it was there that the last stand was madeby the Jewish freedom fighters at the close of the first Jewish war in AD 72-73.

Jerusalem Templethe most significant building project associated with Herod.

Begun in 20 BC on the site of the second temple of Zerubabbel, this rebuilt edifice wassaid to be the climax of Herods lifes work, for which he hoped to be remembered witheverlasting gratitude by the Jewish people. After 18 months work, the sanctuary was putto completion although final touches were done in its completed form in AD 63, sevenyears before its destruction by the Romans.

In spite all these attractive aspects of Herods rule, he was not popular. His public

image was defaced by his reputation as an individual, who in a position of autocraticpower within his family and courts was obsessed with suspicion and fear. His cruel and

hasty removal of all he suspected as enemies caused him to be hated by the Jews. He wasregarded more of as a foreigner and a friend of the Romans despite himself, being a Jew.

Herods illness, which caused him some mental disorder led to his death in 4 BC. His

kingdom was divided among his surviving sonsARCHELAUS, HEROD ANTIPASand PHILIP.

II. HEROD ANTIPAS


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Tetrarch of Galilee and Perea (4 BC-AD 39)son of Herod the Great; like his father,

he was a great builder and erected a great city on the banks of the Sea of Galilee, whichhe named Tiberias after the reigning emperor (c. AD 22)

Herod Antipas maintained his power by threats and by eliminating his enemies.

After many years of marriage with the daughter of a Nabatean king (Aretas IV9 BC

to AD 40), he contracted an illicit relationship with his niece and sister-in-law Herodias.He met her in Rome when she was the wife of his brother Herod Philip; and he persuadedher to marry him after he divorced his Nabatean queen.

This affronted the Nabatean king Aretas, who staged an attack in Perea in AD 36 and

dealt crushing blows to Antipas forces.

Herodias brother, Agrippa, had designs too on Antipas kingdom and accused him of

plotting with the Parthians in the east.

Failing to answer those charges, Antipas was banished to Lyons in Gaul. Herodias

decided to accompany him into exile and oblivion, leaving the way clear for Agrippa toassume rulership in Galilee.

PHILIP

(4 BC to AD 34)was a stay-at-home ruler, confining his attention to his tetrarchy of

Ituraea and Trachonitis (Luke 3:1) in the upper Jordan region on both west and eastbanks. He refounded the city of Paneion, which he renamed in honor of the Romanemperor, Philips Caesarea or in Latin, Caesarea Philippi, to distinguish it from the largercity of that name on the Mediterranean seaboard.

He also established the city of Bethsaida and made it into a winter residence. There he

died in AD 34, and as his estate had no heir the region he ruled over passed under thecontrol of the legate of Syria.

ARCHELAUS(4 BC to AD 6)inherited to all the character deficiencies of his father. His office as

ethnarch in Judaea, Samaria, and Idumaea was short-lived because of his oppressions.The occasion of Archelaus outbursts was a rising fervor of hope that Gods kingdomwould be established in Judaea and the Jews would be able to throw off all Romandomination.

Archelaus ferocious manner of quelling these uprisings led both Jews and Samaritans

to protest to the emperor. Augustus, fearing that Archelaus callousness and obviousdisfavor with the people would lead to widespread revolt, banished him to Vienne in AD6.

Judaea became a Jewish province administered by a procurator (praefectus), chosen

from the lower order of equities but answerable to the emperor himself.

PONTIUS PILATE

The fifth Roman procurator, during the reign of Tiberius Caesar

He ruled from AD 26 to AD 36; exercised complete power over the people who lived

in Judaea, Samaria, and part of Idumaea, except persons who are Roman citizens. Pilatewas considered an unfit ruler and never could understand the religious feelings of the


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Jews or their national pride.

Pilates years in office were marked by conflict with the Jews. At one point, he is

reported to have introduced votive images of the emperor into Jerusalem, which angeredthe Jews and caused the latter to appeal to the emperor for his removal.

He also executed a large number of Samaritans in crushing a prophetic movement.

In the gospels, Pilate is portrayed as officiating at the trial of Jesus. Although believingin his innocence, he yields to the desires of the crowds, releasing instead Barabbas, a thiefand a murderer

JEWISH RELIGIOUS GROUPS

The Jewish religious community during Jesus time was no longer united. Due to manyfactors they were divided in a number of religious groups or sects. Two of these groups,the Zealots and the Essenes had opposite reactions to the situation they were living at thattime. The Zealots had taken up arms against the Romans on more than one occasion.Many of them have given up their lives for the liberation of their land. The Essenes, on

the other hand, were waiting for the right time to wage war against the Romans and optedto rigidly observe Jewish religious practices.

1. PHARISEES

They formed a powerful minority group during Jesus time.

Their name means the separated ones and indeed the Pharisees separated themselves

from the rest of the society. They formed closed communities within the community.

The letter of the law strictly ruled their life and they considered themselves the holy

men of Israel.

Accepted both oral and written traditions

The kingdom would come without human collaboration if they would be faithful to theLaw; meticulous observance of the law.

For them, Israel was a theocracy, which means the chosen nation of God, of which

God was the true king and master. Their opposition against the Roman occupationoriginated from their religious conviction.

They paid taxes to Rome but they did under protest. The Pharisees considered the

Roman occupation as a punishment from God for Israels unfaithfulness.

In order to be liberated, Israel must turn to the law and traditions. They believed that

God rewards those who keep the law and punish those who dont keep them.

In the meantime, they too wait for the coming of the Messiah who would set them free.

Nicodemus was an example of a Pharisee, who was attracted by Jesus character and

miracles.

2. SADDUCEES

Ruling party during the time of Jesus

Mainly composed of wealthy upper class; belonged to the chief priests, the elders, and

a few scribes

Conservative and accepted only the Pentateuch; rejected the coming of the kingdom


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and do not look forward to the coming of the Messiah

They accepted only the written law and rejected the oral or traditional law.

They are opposed to the Pharisees.

Adhere to the strict observance of the Sabbath.

The chief priests were responsible for the organization and administration of the

temple; priesthood was hereditary, from father to son; the elders were the rich laymen.The high priest was chosen from their circle

They considered themselves broad-minded and had adopted much of the Greek culture.

They restricted themselves to the teaching of the Pentateuch and rejected later

teachings such as the resurrection.

They believed that one had to solve his own problems and should not always rely on

the providence of God. No wonder they accommodated the Romans, because theythought that cooperation was the best way by which they could solve their politicalproblems.

They considered wealth as Gods reward for their good deeds and virtue. Poverty and

suffering were Gods punishment for sins. They were not much liked by the people.

They occupied political positions and were hated by the poor

An example of a Sadducee was Caiphas. Caiphas was a Jewish high priest for 18 years,

who presided at the trial of Jesus Christ. He was one of those most strictly responsible forthe death of Jesus. According to Christian sources, in a general council summoned to takeaction on the preachings of Jesus, he favored putting Jesus to death as a matter ofexpediency. He was said to have been aggrieved at what he considered as a blasphemy.The High Priest did not have the power of final condemnation, and Jesus accordingly washanded over to the Roman authorities to be sentenced to death.

3. SCRIBES (Latin scribere,to write) In antiquity, men who acted not only as copyists but as editors and interpreters of the

Bible and the Law

Basically a group of Jewish scholars who interpreted and taught the biblical law and

ethics from the 5th century to about 200 AD.

The first of the scribes was the biblical prophet, Ezra. They were responsible for

having fixed the Old Testament scriptures and for having initiative in rabbinic studies.

As copyists and editors, they made sure that the purity of the original text was intact.

Many of them belonged to the Pharisees. They are learned men of the community and

are teachers of the law.

They loved to be called Rabbi or Master and the law became an obsession for them.

The letter of the law was applied to numerous situations and then put down in an equal

number of prescriptions, which would guide mans every act. Some of them started tosummarize these prescriptions and reduce them to a few principles, such as, You shalllove the Lord your God with all your heart, with all your soul, with all your mind andwith all your strength, and your neighbor as yourself.

An example of a scribe was Joseph of Arimathea. According to the four gospels of the

New Testament, a rich Jew of Arimathea, probably a member of the Sanhedrin, who after


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the crucifixion of Jesus Christ, requested the body from the Roman procurator, PontiusPilate and placed it in his own tomb.

THE SANHEDRIN

The Supreme religious council of the Jews composed of seventy-two members, all

from the above groups. It had no political power, but it functions mainly as the highestJewish tribunal and as the advisory board of the high priest in religious matters. Thecouncil was composed of three groups: the high priests; the elders or lay senators, and thescribes or legal experts.

Strictly speaking, there was only one high priest appointed by the Roman procurator,

but in actuality, those who held office before still exerted much influence. So, we read ofthe high priesthood of Annas and Caiphas at the beginning of John the Baptistspreaching. The high priests and elders could normally be reckoned to be Sadducees andthe scribes to the Pharisees.

It was the council which decided to sentence Jesus to death and which handed him

over to Pilate.

4. ESSENES

A Jewish monastic group practicing ritual and ceremonial purity as well as personal

holiness; they emphasized justice, honesty, and commitment. Fulfilling detailedceremonial rituals was an essential aspect of righteousness.

5. ZEALOTS

A fiercely dedicated group of Jewish patriots determined to end Roman rule in Israel.

They believed in the Messiah but did not believe in Jesus as the one sent by God. Theybelieved that the Messiah must be a political leader who would deliver Israel fromRoman occupation.

They were supported by the poor and assassinated Roman and Jewish collaborators

6. HERODIANS

A Jewish political party of King Herods supporters. Their agreement with Jesus is

unknown. In the gospel, they tried to trap Jesus with questions and plotted to kill him.They were afraid of Jesus causing political instability. They see him as a threat to theirpolitical future, at a time when they were trying to regain from Rome some of their lostpolitical power.

SUMMARY AND CONCLUSION:

Formalism and hypocrisy had eroded the true religion and worship. Religion had becomea source of division in the community. The law had been turned into an instrument ofoppression of the simple people. Legalism had replaced obedience to the law. People stillworshipped God but did not show concern for their fellowmen. There was, therefore aneed for religious reformation.

THE SOCIAL SITUATION


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The numerous prescriptions of the law regulated every aspect of life in the Jewishcommunity. In that sense, it was very difficult to determine what belonged to thepolitical, religious or social sphere. They were all interwoven. The social situation inPalestine at the time of Jesus was characterized by the presence of many poor andoppressed people. They had no voice in the political and religious matters of the

community, though they made up the majority of the population. The educated and thevirtuous, the wealthy and the priests were leaders not only in the political and religiouslife of the community, but also in the social life. In contrast, we have a large group of thepoor and the sinners, the oppressed and the outcast.

The Poor and the Oppressed

Sick and Disabled

Could not work; had a hard time finding jobsIncludes people suffering from any mental disability; disability to work as to find a job

with no income and that forced man to depend on his fellowmen

Sickness was associated with intergenerational and personal sin

To suffer from a particular disease or physical disability at that time was considered a

form of punishment for ones sins and the sins of his/her ancestors

The blind, crippled, lepers, deaf, mute and paralytic belonged to this group of people

Widows and Orphans

Women and children do not enjoy too many rights and privileges in society. However,

the Jewish society treated them more favorably compared with other societies at thattime.

The support of the family was still exclusive duty of the father; society did not offer

jobs for women

Therefore women and children had no choice but to depend on the charity of others

Unskilled day-laborers

Belonged to the poor, they were ones who lacked the training and skills required for

specific trades and professions. Although they were capable and willing to do manuallabor, the only problem was finding a job.

Women

Had no place in Jewish society; role was limited to motherhood

Jesus gave them the same value and dignity as men

He was free to relate with them even publicly (ex: Samaritan woman, adulterous

woman, Syrophoenician woman, women of Jerusalem and all the other women Jesus metin the gospels)


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Prominent examples of these women:

Saint Mary Magdalene

In the New Testament, woman so named from Magdala, a town near Tiberias (now in

Israel). She deserves to be called a disciple of Jesus Christ. An energetic, impulsive,caring woman, she did not only travel with Jesus, but also contributed to the needs of thegroup. Jesus healed her of evil spirits and, and she followed Him until the foot of thecross at Golgotha. She was the first to see Jesus after his resurrection. Mary Magdalene isa heartwarming example of thankful living. Jesus miraculously freed her lifehe castseven demons out of her. Mary did not have complicated faith. It was direct and genuine.She was eager to believe and to obey than to understand everything. She learned to lovemuch because she was shown mercy and forgiveness.

Mary and Mary (sisters of Lazarus)

They were one of the best hospitality teams in the Bible. Jesus was their frequent guest.This hospitality was social requirement in Jewish culture at the time. It was consideredshameful to turn anyone away from your door. She let her sister Martha take care of thedetails. Mary, Martha and Lazarus were all known for their hospitality.

Martha was known as the hospitable owner. She had a strong desire to do everythingexactly right. Tended to feel sorry for herself when her efforts were not recognized.Marthas character exemplifies the value of work as a form of spirituality; she saw theimportance of attending to the more urgent needs and challenges of daily living.

Mary believed that hospitality meant giving more attention to the guest himself than tothe need he might have. She saw the value and the beauty of wasting time in thepresence of the Lord. She has chosen the better portion because she knew how to listen.

Sinners and Social Outcasts

In a society where the law and traditions were highly regarded, violators must be lookedupon as outcasts. And indeed, the sinners, those who did not keep the law and traditionswere outcasts of society. The group of people labeled as sinners was treated with muchcontempt.

Unclean Professionsprostitutes, tax collectors, robbers, shepherds, usurers and

gamblers qualified in this category. The inclusion of prostitutes, robber, usurers andgamblers is obvious. But what about shepherds and tax collectors?

Tax Collectorsserve the Romans; they make a contract to submit to Rome a certain

amount of taxes. They could freely determine how much tax each one had to pay. Manyof them included a slave for themselves and were dishonest.


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Shepherdsthey take care of the flock of their people. They too were thought of as

dishonest people. And indeed many of them would lead their flock to the pastureland ofanother, butcher a lamb for their own consumption.

BarabbasIn the New Testament, the prisoner, described variously as a murderer,

revolutionary, and notorious bandit, who was released in the place of Jesus Christ. Three

of the Gospels report that it was customary for the Roman governor of Judea to placatethe Jerusalem populace by freeing a prisoner of their choice at the time of the Passover,although Lukes account does not mention this practice. All the Gospels appear to agreethat Jesus and Barabbas were the only two candidates under consideration for release bythe Romans.

SOCIAL CLASSES

UPPER CLASS

Was a very small restricted class

A group of wealthy people who occupied all positions of leadership in the community.

They looked down upon those who didnt belong to their class; to this class belonged

the family of Herod, the family of the high priests and the group of the elders who ownedmost of the land.

LOWER CLASS

There was a sharp contrast between the very restricted and the extremely wealthy upper

class and the overwhelming majority of the population, which made up the lower class.

To this class belonged the poor and the oppressed, the sinners.

MIDDLE CLASSJesus belonged to this group of society, which was composed of professionals such as

the Pharisees, shopkeepers, fishermen and carpenters (Jesus was a carpenter).

Those who belonged to the middle class were by far not as wealthy as upper class, yet

they were well-off compared to the lower class; people of the middle class were acceptedas respectable members of the community.

SUMMARY AND CONCLUSION

The poor and the sinners shared a miserable lot. Life offered them little joy and hope. Theconsolation of Gods love and mercy were even denied them by their leaders. And yet

when God sent a Messiah, they would be the ones who would recognize him first, andwelcome and accept him unconditionally.

ISRAEL

4 MAJOR LAND REGIONS

I. THE COASTAL PLAIN


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A narrow strip of fertile land along the Mediterranean Sea

Important Areas:a) Plain of Esdraelonnorthern part of the coastal plain; is the same as the Valley ofJezreel (Hebrew Jezreel became Esdraelon in Greek)b) Plain of Sharoncentral part of the coastal plain; between Tel AvivJaffa and Haifa

c) Plain of Philistia/Shephelahsouthern part of the coastal plain (location of the city ofTel Aviv)II. JUDEO-GALILEAN HIGHLANDS

Includes a series of mountain ranges that run from Galilee to the edge of the Negev

Deserta) The Northern part, which contains the mountain ranges in Galilee, stretch southward tothe Plain of Esdraelonb) The Southern Part, where Jerusalem is located consists of the Judean Hillsfarming isdone on the hillsides and on its broad valleys; to its south, the land is limited only tograzing due its rugged topography

III. THE RIFT VALLEY A long, narrow strip of land in the far eastern side of Israel

its edges are steep but its floor is largely flat

has only few fertile areas mostly north of the sea of Galilee which includes the Dead

Sea and the River Jordan, which flows through the northern part

IV. THE NEGEV DESERT

Israels driest region

An arid area of flat lands and mountains

Occupies slightly more than half of Israel

Has been used for grazing due to its uselessness to agriculture

brought about by everyminimal precipitation throughout the area

THE LAND DURING THE TIME OF JESUS CHRIST

The land of Jesus, Palestine (now called Israel) is part of the Graeco-Roman world thatconsists of the whole empire of Alexander the Great from Macedonia (West) to the IndusRiver (East). This includes Mesopotamia, Palestine, Babylonian and Egypt. This includesbodies of water such as the Mediterranean Sea, Adriatic Sea, Aegean Sea, Black Sea,Caspian Sea and Red Sea and the Persian Gulf.

It has two geographical divisions:

1) The Fertile Crescentthe rich river valleys and deltas extending from the Tigris-Euphrates River Valley (Mesopotamia) through the Jordan River (Palestine) and the NileRiver (Egypt); shaped like a crescent moon

2) The North and Westincludes Asia Minor, Greece, Italy and Gaul, Mediterranean;Britain, Turkey (Constantinople), Romania and the region along the Danube River to the


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Rhine River (now Western Europe)

PALESTINE

Name imposed by the Roman reference to the Philistines who once inhabited the

coastal area.

A small narrow, rectangular strip centrally located in the Ancient Civilization (Egyptand Assyria-Babylonia)

LOCATION

NorthPhoenicia (Lebanon) and Syria

EastArabian Desert (now known as the Negev Desert)

SouthArabian Desert and the Sinai Peninsula

WestMediterranean Sea

--has a unique topography (rough and craggy) due to various land formations

TOPOGRAPHY

Humped by mountain in the North and South

Surface gradually tapers into flat land on each side of its central ridge:

o Westarable coastal stripo Eastrugged, barren desertCLIMATE

Usually hot and dry but varies from every region due to the difference in altitude

REGIONS

1. GALILEE (from the Hebrew word Galil, meaning ring or circle)

The northern part of Palestine A lush land of rolling hills

has only three major trans-Galilean routes

o The Great Jordan Rift

major North and South dividing line

goes all the way up to Mount Hermon

o Major East and West Route

Runs from Ptolemais (Haifa/Acco) to Capernaum by the Western shore of Lake Galilee

Divides the land into upper and lower Galilee

o The Roman Road Separates North from South (upper and lower Galilee)

Upper Galileecomposed mainly of mountains and has a treacherous terrain; a ruraland remote area along the border and frontiers of Phoenicia (Lebanon); region of theGentiles; ruled by Roman Emperor Tiberias who lives in a palace atop a hill above thetown of Tiberias, the most important town on the western shore of the Lake of Galilee

PLACES IN GALILEE

1. LAKE OF GALILEE/SEA OF GALILEE


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Also called Sea of Tiberias, a well stocked lake supporting a fishing industry Surrounded by the busiest towns and villages2. GENNESARET(H) A narrow plain on the northwestern side of the Lake of Galilee, famous for its fertileland

3. JEZREEL VALLEY/PLAINS OF MEGIDDO A vast, fertile plain at the West of Galilee wherein commerce from the East and theWest take place4. CARMEL RANGE A mountainous range near the Mediterranean Sea Where Elijah the prophet prayed for rain after proving to all Israel that God is indeedGod Home for many monks5. NAZARETH A small village perched on the hillside overlooking the Jezreel Valley The village where Jesus grew up

Where many Gentiles reside

6. MT. TABOR East of Nazareth; a limestone mountain, where the transfiguration of Jesus took place

2. JUDEA Spreads westward through the mountains from the Dead Sea Dry and craggy land Has terraced slopes so that its rocky soil could be cultivated PLACES IN JUDEA1. JERUSALEM Perched on a cluster of high hills Capital of Israel since the time of David Land of the Jews2. BETHLEHEM South of Jerusalem Birthplace of Jesus Ancestral city of David3. Dead Sea A saltwater lake 399 m (1, 310 ft.) below sea level The lowest point on earth saltiest body of water in the world (9 times as salty as theocean) Few plants and no fish (except for the brine shrimp) live in its waters Surrounded by rocky, barren land and steep cliffs that rise above its eastern and westernbanks4. MT. OLIVES A hill about one half mile east of Jerusalem Gethsemanegarden on the side of the Mount of Olives where Jesus went to praybefore His arrest and crucifixion5. MASADA


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A historic Jewish fortress which stood on a huge rock

3. SAMARIA A rough and barren land between Galilee and Judea inhabited by the Samaritans

--Samaritans were people born of the intermarriage between the Jews of the NorthernKingdom and the Gentiles who came during the destruction of 721 BC JORDAN RIVERo The most important river in Palestineo Rises in the spring of Mount Hermon in Syria and goes through the Lake of Galilee,then across Samaria until it empties itself into the Dead Sea.o The land surrounding it is very fertile (the valley surrounding it is part of the FertileCrescent)

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enigmaticTotal posts: 18Member since: June 2004

THE NEW TESTAMENT

As in the case of the Old Testament, the New Testament is not a single book but acollection of books and letters: 27 in all.

The books are:

1. The Four Gospels: Matthew, Mark, Luke and John. The word gospel means goodnews. They are concerned with the story of Jesus and the good news He offered.

2. The Acts of the Apostles: the second volume written by Luke. It comprises a history ofthe early church, with special reference to the missionary journeys of Paul, whosedisciple Luke was.

3. The Pauline Epistles (Letters): There are 13 letters attributed to St. Paul, but byexamining the texts scholars are certain that he did not personally write all of them. Theletters were written to the early churches that Paul founded. We may divide them asfollows:a. Genuine Writings of Paul: 1 Thessalonians, Galatians, Philippians, I and 2 Corinthians,Romans, Philemonb. Probably Not Genuine Writings of Paul (probably written by disciples but imbued with
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Pauline teaching): 2Thessalonians, Colossians, Ephesiansc. Not Written by Paul: Titus, 1 and 2 Timothy

These letters are not listed in chronological order in modern editions of the Bible. Almostcertainly, the earliest of the letters was 1 Thessalonians. Written between 50 and 55 C.E.,

it is the earliest written document in the Christian Scriptures. The other letters werewritten by Paul before his death in Rome in 64 C.E. Scholars vary widely in theiropinions of when the letters were written, although they were almost certainly writtenbefore 150 C.E.

4. The Letter to the Hebrews: author unknown

5. Seven Letters to All Christians: one by James, two by Peter, three by John, and one byJude. Opinions as to date of writing again vary widely from about 60 C.E. to early in thesecond century

6. The Book of Revelation (Apocalypse): Apocalypse means extraordinary, cataclysmic,mystical revelation not normally seen or heard by human beings. It is a visionary bookmost difficult to interpret. The opening verse refers to John as the author, but scholars arenot convinced that the John referred to is the apostle John, the author of the gospel. Thebook dates from the end of the first century.

The Gospels:

MARK

Theme: focused on Jesus as the Suffering Messiah

Audience: written for Gentile Christians suffering persecution in Rome. Marks author

wanted to assure his readers that Jesus had to suffer a similar experience.

Date: probably between 65 to 70 AD

Mark showed that Jesus mission was ultimately fulfilled not through his great

teaching and powerful miracles, but in his suffering and death.

According to Traditional sources, probably written by an interpreter and companion of

Peter or the John Mark of the Acts of the Apostles

According to Critical Sources of Marks authorship, probably the gospel of Mark is a

product of a community effort in which one member recorded the memories of thecommunity.

MATTHEW

Theme: focused on Jesus as the fulfillment of the Old Testament and the great teacher

who fulfills the Torah.

Audience: probably written to a group of Jewish-Christian community, in which the


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evangelist is deeply involoved in Jewish issues

Date: probably written between 80 to 85 AD

Begins the gospel with the genealogy of Jesus, tracing his origin back to Abraham,

who is considered as the Father of the Jewish people/the Israelites. By creating this

connection, Jesus is portrayed as one among the chosen people of God, and that He isindeed the promised Messiah the Jews had long been waiting for. His coming into theworld signaled the coming of the fullness of time.

The Gospel is written in high quality Greek, certainly superior to that of Mark. It does

not look like a translation from an Aramaic document.

LUKE

Theme: Jesus as the Savior of all People, Gentiles as well as Jews. He is the Lord not

only of Israel, but also of the world and history.

Audience: written to a non-Jewish community or a Greek branch of early

Christianity

Date: probably between 75 to 80 AD

Traces Jesus genealogy all the way back to Adam, obviously being the father of the

entire human race. Jesus is then portrayed as someone who belongs to the family of thehuman race.

Luke also shows interest in portraying Jesus as the friend of the poor. The oppressed

and the sinners. For Luke, the love of God has no boundaries (parable of the GoodSamaritan)

JOHN

Theme: The Word of God made flesh; Jesus is the eternal word of God made flesh;

special emphasis on the union of Jesus and God much more than the synoptics Audience: written as an instruction for the early Christian Church

Date: probably written between 90 to 100 AD

John begins the prologue with the same words that begin the book of Genesis, because

the author is interested in portraying Jesus as the pre-existent Word of God who waspresent at the dawn of creation



, 09/08/08 08:02 PM


THE PASSION AND DEATH NARRATIVES OF JESUS

THE LAST SUPPER


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o The Passovero The Eucharist

THE PASSION AND DEATH OF JESUS

o The Agony in the Gardeno Jesus Arrested

o The Crucifixion

THE LAST SUPPER (Mk. 14:12-16, 22-26)

On the first day of the Unleavened Bread, when it was customary to sacrifice the paschallamb, Jesus disciples said to Him, Where do you wish us to go to prepare the Passoversupper for you?Jesus sent two of His disciples with these instructions, Go into the city and you willcome upon a man carrying a water jar. Follow him. Whatever house he enters, say to theowner, The Teacher asks, Where is My guest room where I may eat My Passover withMy disciples? Then he will show you an upstairs room, spacious, furnished, and all in

order. That is the place you are to get ready for us.The disciples went off. When they reach the city, they found it just as He had told them,and they prepared the Passover supper.During the meal Jesus took bread, blessed and broke it, and gave it to them. Take this,He said, This is my body. He likewise took the cup, gave thanks and passed it to them,and they all drank from it.He said to them, This is my Blood, the blood of the covenant, to be poured out on behalfof many. I solemnly assure you, I will never again drink of the fruit of the vibe until theday when I drink it new in the reign of God.After singing songs of praise, they walked to the Mount of Olives.

The Passover

This commemorative religious festival is a combination of two different feasts: that of thePassover, itself, celebrated at home in the evening and the feast of mazzot, the seven-dayfeast of unleavened bread.Historically, both feasts were of pre-Israelitic origin: the Passover, a rite of nomadicshepherds, was celebrated in the night of the full moon of the vernal equinox or on theoccasion of the passing over from their winter to the summer grazing grounds. The feastof mazzot had its origin with those living an agricultural life. Celebrated to commemoratethe time between the old and new harvest the people ate unleavened bread that containedno flour from the previous harvest.

These two nature events were combined by the Israelites to memorialize the mighty actof God by which He brought His people out of slavery into a new life, a new age ofFreedom, thus a Passover, too. The Lord did this for me when I came out of Egypt (Ex13:8; Dt. 16: 20-25).The Passover is a day of remembrance. The feast recalls and makes present the saving actof God so that the present generation might participate in it by celebrating the feastannually. Jesus probably had this in mind when he told his disciples, Do this in memoryof me (1 Cor 11:24), during the Last Supper.


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As the Lord delivers the Israelites out of Egypt, as He is still delivering us here and now,so are we looking forward to His saving help in the future.

The Last Supper

The Last Supper, the site of which is now known as the Cenacle, is the traditional namegiven to the Passover meal which, Jesus ate with His Apostles in Jerusalem. It is not,though, simply a record of a historical meal. It is an image of the Church celebrating theEucharist in every age.

This is My Body. As Jesus was eating with His disciples, He took the bread in His handsand said a prayer of praise and thanksgiving to God. This gesture and prayer wascommon at meals and was part of the Passover ritual. Jesus, as head of the family, tookthe bread, broke it, and distributed it to His disciples, again, as part of the Passover ritual.But when He says This is My Body the bread takes on a deeper meaning. Jesus identifiesHimself with the bread that is broken and given to those present, a symbol of Jesus self-

giving death.

This is My Blood. Jesus, then, took a cup with wine and after a prayer of thanksgiving,they all drank from it. Jesus, then, said, This is My Blood, the blood of the covenant, tobe poured out on behalf of many. Blood stands for the life a living thing. The words ofJesus mean that the wine in the cup symbolizes His life that He will soon give up on thecross for the sake of the many people. The Covenant A covenant unites those who enter into it. God had called Moses toseal the (old) Covenant with a ritual of the blood (Ex 24:1-11). By this ritual a bond ofunion was expressed and made between God and His people. It was a living, vital bond,which was then celebrated with a holy meal in the presence of God, Himself (Ex 24:11).In the new covenant Jesus lays down His life (blood) in death, to created an eternal unionbetween the Father and mankind. The New Covenant is also celebrated with a sacredmeal shared in the presence of God by the Lord, Jesus, and His new elders. St. Matthewadds in his Gospels the phrase for forgiveness of sin to make explicitly why Jesus pouredout His blood: the everlasting union with God would be brought about through theforgiveness of sin. St. Matthew clearly points out that divine pardon for all is securedthrough the death of Jesus.

I Shall no More Drink of the Vine Jesus knows that He is about to die and that this isHis last Supper with his close friends; but what he says is simply not a sad statementabout leaving them. It is a strong act of confidence in the certainty of the coming of thekingdom of God. The time when Gods will would be fulfilled completely was oftendescribed in terms of a great banquet (Isaiah 25:6). Jesus looks forward to the celebrationof the Kingdom in the future when he says, I shall no more drink of the fruit of the vineuntil that day when I drink it new in the kingdom of God. This makes the Last Supper acelebration of hope.


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(Summary)The Last Supper is the Covenant between God and His renewed people made in andthrough the death of Jesus, His Son, and celebrated by a holy meal in His presence andthrough the presence of His Son. The Last Supper is a celebration of hope.

The First Mass

The Last Supper was the first Mass. The instant Jesus pronounced, this is My Body;this is My Blood, He instituted the Holy Sacrifice of the Mass. With hispronouncement, Jesus changed bread and wine into His Body and Blood, a change wecalled transubstantiation. This means that what looks and tastes like bread and wine isreally not bread and wine but the Body and Blood of Jesus.Jesus continues this transubstantiation every day at the Holy Sacrifice of the Massthrough the priests to whom He gave this same power. Do this in remembrance of me.(Lk 22:19). At Mass when the priest says This is my bodythis is my blood, at thatinstant, Jesus Christ becomes really and truly present under the appearance of the bread

and wine.At the Last Supper, Jesus offered Himself up under the appearance of bread and wine as asacrifice to the Holy Father. The following day He consummated that sacrifice by freelysubmitting Himself to His Passion and death by crucifixion at the hands of the Jews.In recent times, the Holy Sacrifice of the Mass is frequently referred to as the celebrationof the Eucharist. Eucharist means thanksgiving, so the Holy Mass is a EucharisticSacrifice or a Thanksgiving Sacrifice.The Eucharist is not intended as a memory of something past. It is a remembrance, whichcreated a meeting of Jesus, in His death and resurrection with every disciple whocelebrated the Eucharist, the Christian Passover.In the Holy Eucharist, the body, blood, soul and divinity of Jesus Christ, the God-man,are truly and substantially present under the appearance of bread and wine. Jesus,Himself, instituted the Eucharist and commanded its repetition.

VOCABULARY

PASSOVERa Jewish festival commemorating the time when the Israelites passed overfrom slavery to freedom. It is also associated with the tenth plague that hit Egypt (Ex12:13) during which the Lord promised to pass over the homes of those whose doorpostshad been smeared with the blood of the lamb. The smearing of blood was done todistinguish the Israelite homes from the Egyptian homes. The death-resurrection mysteryof Jesus is seen as His Passover from the death of slavery to sin, to the new live andfreedom of grace.

CENACLEthe upper room where Christ and His Apostles ate the Last Supper at whichthe Eucharist was instituted. It was here also that Christ appeared to the Apostles eightdays after His death (Lk 34:36) and where the Holy Spirit descended upon the Apostles(Acts 2:1-36). It was also the meeting place of the faithful at the time of St. Petersimprisonment (Acts 12:12).


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LAST SUPPERthe traditional name given to the Passover meal at which Jesus ate withHis Apostles in Jerusalem.

COVENANTa contractual agreement between two persons, or between distinctgroups. Its religious meaning is that of testament. In the Old Testament the covenant

establishes a new relationship, a promise of exchange of powers, and the attendant rightsand duties that follow the contract. The most famous Old Testament covenant is thatmade by God with the Israelites through Moses.

In the New Testament the new covenant is a refined concept of both contract andconditions. The covenant of the New Law is with us today as the means of our attainingsalvation (Mt 26:28; 1 Cor 11:25)

TRANSUBSTANTIATION a singular and wondrous conversion of the totalsubstance of bread into the body and of the total substance of wine into the blood ofChrist, the external appearance only remaining unchanged (Council of Trent). It is by

this transubstantiation that the body and blood of Christ are present in the Holy Eucharist(Mk 14:22-25).

PASSION of CHRISTincludes Jesus suffering and sacrificial death on the Cross, asforetold by Isaiah (42:13-43) and as recorded by all the evangelists (Mt. 26,27; Mk 14,15;Lk 22,23; Jn 18-20)

EPICLESISfrom the Greek word meaning invocation. It is a prayer said immediatelyafter the words of institution by the celebrant and is addressed to God the Father and Godthe Son, asking that the Holy Spirit be sent down upon the sacred species to change thebread and wine into Christs body and blood so that the recipients can be thereby filledwith grace.

Thus the theological significance is that God the Father shows His love, that this love ismanifested through the Sons of God, and that the Holy Spirit sanctifies all by working outGods divine plan among men. It thus holds that the Eucharist is central in God plan ofredemption and that the Trinitythree divine Personsaccomplishes the salvation ofpeople.

ANAMNESISsomething done in memory of someone or something, as stated after theconsecration in Holy Mass.

JESUS AGONY, HIS CRUCIFIXION AND DEATH (Mt 26:36-42;27:27-54)

Jesus went with his disciples to a place called Gethsemane. HE said to them, Stay herewhile I go over there and pray.

He took along Peter and Zebedees two sons, and began to experience sorrow anddistress. Then He said to them, My heart is nearly broken with sorrow. Remain here and


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This made some of the bystanders remark, He is invoking Elijah!

Immediately one of them ran off and got a sponge. He soaked it in cheap wine, andsticking it on a reed, tried to make Him drink.

Meanwhile the rest said, Leave Him alone. Lets see whether Elijah comes to Hisrescue.

Once again Jesus cried out in a loud voice, and then gave up His spirit.

Suddenly the curtain of the sanctuary was torn in two from top to bottom. The earthquaked, boulders split, tombs opened. Many bodies of saints who had fallen asleep wereraised. The centurion and his men who were keeping watch over Jesus were terror-stricken at experiencing the earthquake and seeing all that was happening. They said,Clearly, this was the Son of God!

The Agony in the Garden

In the same way that Jesus began His ministry of teaching with prolonged prayer in thedesert, so does He began His ministry of suffering with a prolonged prayer in the gardenof Gethsemane (Olives). As Jesus prays, He sees the deep malice of sin which is about todo Him to death, the inhuman suffering that He is about to undergo, and the painfulingratitude of many who will reject Him in spite of what He is doing out of love for them.He sees all these and He is overcome with extreme anxiety, anguish and sadness. In Hismoment of agony, He cries out to His father to take away the cup of suffering yet Headds Your will be done, not Mine. Jesus knows that God, His Father is all-powerful andso He pleads not to have to undergo suffering and death.From the beginning of His public life, however, He makes it clear that all that matters inHis life is to do His Fathers will. Now that His public life is near its end, He make sitclear, again, that it is His Fathers will that is foremost in His mind. The spirit of Hisprayer is basically that in the Lords Prayer: Your will be done.Once it becomes clear that the Way of the Cross is indeed His Fathers will, He stands upmajestically to accept fully what He has to do, and to face what us about to happen. Theagony is over. He is ready for what is to come. The hour is on us. You will see that theSon of Man is to be handed over to the clutches of evil men. Rouse yourselves and comealong. See! The betrayer is near (Km 14:42).

Reflection:The Agony of Jesus is one of the most dramatic manifestations of His humanity, of Hisbrotherhood with all mankind. When the agony is over, Jesus accepts the passion that isin conformity with the divine plan of His father: to have His Son become one with us inour fallen nature and suffer the consequences of sin, and in loving obedience, make areparations for our sins and reopen for us the road to salvation, to union with the Father.

The Crucifixion


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Crucifixion was a common form of execution during the ancient times. After beingscourged, the person to be crucified was forced to carry the wood in which he was to benailed or tied.Crucifixion was not just a way of executing criminals. It was a way of frightening peopleinto obeying the laws of the rulers. The criminals would be crucified in public places and

the crimes for which they were accused were posted above their heads, a stern warning toall who might contemplate similar crimes.Thus the soldiers out in writing above His head the charge against Him: This is JesusKing of the Jews (27:37). To claim kingship in those days was considered a crime ofsedition, for it was a threat to the ruler of the kingdom.The soldiers charged to crucify Jesus ridicule the idea that such a helpless and pitiful mancould possibly pretend to be the king of the Jews and be a threat to the mighty RomanArmy (27:29).Earlier, Jesus is scourged (Mk 15:15). This happens after His trial before the high priestand the trial before Pontius Pilate. Jesus is bound to a pillar and His clothes are torn off.Strong men with whips, cords, and straps with iron spikes scourge Him. The whole body

of Jesus is one great wound.Weakened by loss of blood from the scourging, Jesus is overwhelmed by the weight ofthe cross He is commanded to carry.Reflection:

Heavy and evil indeed are the sins that we heap on Jesus. Each time we sin we make HisCross heavier.

Casting of Lots

Upon reaching Golgotha the soldiers begin the execution. They strip Jesus and divide Hisclothes among them. In those days, once a man is condemned to death, the soldiers incharge could do with him as they wished so long as the proper sentence is carried out.That the soldiers share out Jesus clothing is a fulfillment of Psalm 22:10 they divideMy garment among them, and for My vesture they cast lots. Jesus vesture or tunic iswoven in one piece from top to bottom like that worn by a high priest (Jn 19:23). Thissignifies that Jesus is not only the victim of the sacrifice, He is also its high priest, in thesame way it happens in the Mass.

Nailing to the Cross. Next, Jesus is stretched in the cross and nailed as prophesied inPsalm 21:17-18. Jesus is offered a drink to deaden the severe pain but He refuses it. Hedoes not want to close His mind to the reality of the crucifixion. The placard readingKing of the Jews is secured to the cross. Written in Latin, Greek and Hebrew (Jn 19:20)the placard attests to the kingship of Jesus not only over the Jews but over all nations.

The Mocking of Jesus. Finally, the cross is hoisted into place. Sensing His utterhelplessness and apparent defeat, the mob begins to mock Him. The Psalmists words arerealized: I am a worm, not a man; the scorn of men, despised by the people. All who seeMe scoff at Me He relied on the Lord: let Him deliver Him, let Him rescue Him, if heloves Him (Ps 22:7-9). But, Jesus did not become angry at the taunting crowd. Instead,


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He forgives the people. Father, forgive them; they do not know what they are doing (Lk23:34). The insults hurled at Jesus focus on two things: His prophecy on the end of thetemple and His miracles. The mob jeeringly ask for a dramatic show of power. What theydo not know is that the temple at Jerusalem would, indeed, soon come to an end and anew Temple, Jesus Himself, would be raised from the dead. They mockingly call Him

King and that, in fact, is the truth about Jesus.

From the beginning of His public life Jesus unites Himself with sinful people (Mk 1:9;2:15). In His crucifixion, He accepts all the things that humanity believes worthlesspain, rejection, shame, guilt, and eventually, death.

A New Paschal Lamb. As death draws near, Jesus is consumed with scorching thirst. Thesoldiers relieve His thirsty by soaking a sponge in wine and presenting it to Him on theend of a stalk of hyssop. Thirteen hundred years before, this fern-like plant was used tosmear the blood of the first paschal lamb on Israelite doorposts on the occasion of thefirst Passover (Ex 12:22).

Reflection:

Christ is the new Paschal Lamb. As Gods chosen people in olden times were saved bythe blood of sacrifice, so are Gods new chosen people saved by the blood of the Lamb ofGod.

The Death of Jesus

Finally, the moment comes. Jesus cries out in aloud voice and dies. The death of Jesus isGods judgment in the whole land (all mankind). It is a judgment which God has willedto lay upon His own Son, and which the Son accepts as a ransom for all (Mk 10:45). Itfrees us from the punishment due us for our sins.

Darkness Covers the Land. Two hours before Jesus dies (Jesus dies around three in theafternoon) darkness falls on the whole countryside (Mk 15:33). This darkness cannot beexplained in any natural way like an eclipse or a sand storm. It is a supernatural darkness,the darkness of the Day of the Lord, the darkness such as described in Amos 8:9. Thatday I will make the sun set at noon, and darken the earth in broad daylight I willmake it a day of mourning as for an only son.

This darkness shows us that the death of Jesus has meaning not only for the earth but alsofor the whole universe. When the Son comes at the end of time, the sun will be darkenedjust as it was at His crucifixion. During that period after the trial of every sort the sun willbe darkened, the moon will not shed its light, stars will fall out of the skies, and theheavenly hosts will be shaken, then men will see the Son of Man coming in the cloudswith great power and glory.

The Sanctuary Veil is Torn. For centuries the temple at Jerusalem had been the symbol ofGods presence among His people. However, worship at the Temple discriminated


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against the Gentiles, the women, and people of inferior rank. Only the high priest couldenter the Presence of God and this he could do only once a year.

With the death of Jesus, the curtain of the sanctuary is suddenly torn in two from top tobottom, a symbol of the coming to an end of the old way pf worshipping. It is a revelation

of things hidden, in the same way Jesus has revealed the Father in His teachings, Hisworks of mercy, and His death. It signifies access to the presence of God, unlike beforewhen Gods presence was hidden in the darkness and cloud of the Temples inner room(Leviticus 16:1-2).With the death of Jesus, the Old Covenant gives way to the New Covenant. A newTemple is raised but the Temple is not one built by human hands. It is the Church,Christs mystical body. The new sacrifice is the sacrifice of Calvary, performed in anunbloody manner, as instituted by Christ at the Last Supper.

The Earth Quaked. The death of Jesus is not like the death of other people. It is the savingact of God. That the tombs also were opened and many bodies of saints who had fallen

asleep were raised shows the fulfillment of Ezekiels prophecy (Ez 37:7).Three truths are veiled by these events. These are:

1. The death of Jesus is Gods act of forgiveness by which mankind is raised to eternallife.2. This new life is entered into body and soul. It is a resurrection of the whole person.3. The death of Jesus obtained pardon for the whole human race, for the saints who diedbefore Jesus, and for all who would come after Him.

Clearly, This was the Son of God. The Gentile centurion is awed by all that hastranspired. He remarks, Clearly, this was the Son of God. He makes an act of faith onJesus as the Son of God. The centurion represents all the rest of the human race, of anyreligious denomination (Gentile) who will gain access to God by their faith.

The Mother of a Redeemed Mankind. In John 19:34, after Jesus death, the soldierspierce Jesus side to make sure He is dead. Immediately there comes out blood and water.St. Augustine and other Bible scholars see the blood and water as symbols of theChristian sacraments of baptism and the Eucharist, the symbolic formation of the Churchfrom the side of Christ. The Church is the new Eve formed from the side of the sleepingChrist, the new Adam. The Church is to be the mother pf a redeemed mankind whichwould be fully constituted and manifested to the world on Pentecost.

Reflection:

The death of Jesus is not a tragedy because His life is not taken away from HimHe laysit down of His own free will as an act of sacrificial love for God and for all people.

THE SEVEN LAST WORDS

During the three hours that Christ suffered on the cross, He spoke seven times. These are


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called The Seven Last Words:

Father, forgive them, for they do not know what they are doing. (Lk 23:34)

I tell you this: today you will be with me in Paradise. (Lk 23:43)

Woman, there is your son. There is your mother. (Jn 19:26-27)

My God, My God, why have you forsaken Me? (Mt 27:46) I am thirsty. (Jn 19: 30)

It is finished. (Jn 19:30)

Father, into your hands I entrust my spirit. (Lk 23:46)

VOCABULARY

GETHSEMANIIn the time of our Lord, this was a garden area situated at the foot ofthe western slope of the Mount of Olives (Lk 22:39). The name means olive press, adevice for extracting oil of olives. It is the place chosen by Christ for His meditation prior

to His apprehension by the Jews and Roman soldiers and thus, the scene of the agony inthe garden, Christs betrayal by Judas, and His arrest (Mt 26:26-46).

A church was erected at Gethsemani as early as the fourth century, and above the ruin ofthis church the modern Catholic Church of All Nations has been built. In front of thesanctuary, the rock, which was the traditional place where Christ prayed, has been leftexposed.

CRUCIFIXIONIt is the manner of execution by which Christ suffered, died, andaffected our redemption. It was a method used by Egyptians and Romans which includeda degree of ridicule and mockery in the procedure, besides being a mark of degradation.

CALVARYThe word is taken from the Aramaic word Gulgutas (Golgotha), which inGreek is literally translated as the place of the skull, and translated into the Latinequivalent calvarium. Originally, this name was given to a place of execution that wascustomarily located on a rocky site or a small rise. Calvary, also called Gogoth (Mt 27),was the place near Jerusalem where Christ was crucified. The plural calvaries refer towayside shrines in which the crucifix is shown. This is also applied to outdoor Stations ofthe Cross, as that at the Shrine of Our Lady of Lourdes.

SUMMARY

1. What is meant by the passion of Jesus?The passion of Jesus refers to the suffering that He endured immediately before Hisdeath. This include the following:

The agony in the garden

The trial before the high priest

The trial before Pontius Pilate

The scourging at the pillar

The way of the cross


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2. Why did Jesus have to suffer?Jesus suffered, not for His own sins, as He was sinless, but for the sins of mankind, inaccordance with Gods plan of salvation of man. By becoming one with us in our fallennature, Jesus was to make reparation for our sins and to reopen to us the road to salvation

and union with the Father.

3. What events occurred when Jesus died?At the death of Jesus, the sun darkened, the earth quaked, the veil of the temple was torn,the rocks split and many of the dead arose and appeared in Jerusalem.

4. What lessons do we learn from Jesus suffering and death?We learn the following:a. Gods great love for man: No one can show greater love than this: to lay down his lifefor those he loves (Jn 15:13)b. The evil of Sin and the hatred that God bears

c. Suffering and trials can strengthen us.



, 09/08/08 08:04 PM


THE PROCLAMATION OF THE KINGDOM IN WORDS

THE BEATITUDES THE PARABLES OF JESUS

THE BEATITUDES (MATTHEW 5:1-12)

When Jesus saw the crowds He went up on the mountainside. After He had sat down, isdisciples gathered around Him and He began to teach them:

Blessed are the poor in spirit; the reign of God is theirs.

Blessed are the sorrowing; they shall be consoled.

Blessed are the lowly; they shall inherit the land. Blessed are they who hunger and thirst for justice; they shall have their fill.

Blessed are the merciful; they shall obtain mercy.

Blessed are the single-hearted for they shall see God.

Blessed, too, are the peacemakers; they shall be called children of God.

Blessed are you when they insult you and persecute you and utter every kind of slander

against you because of me.


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Be glad and rejoice, for your reward is great in heaven; they persecuted the prophets

before you in the very same way.

THE BEATITUDES. In one beautiful sermon, Jesus delivers a complete lesson inChristian doctrine. He gives a sermon on the mountainside overlooking a lake near the

city of Capharnaum and so; it is called the Sermon on the Mount. The sermon presentseight rules of happiness called the Eight Beatitudes. Each rule begins with the wordblessed, hence the term beatitude. The word blessed means favored, valued, approved,esteemed, or upheld by God and is a form of praise or greeting.The Blessings (Beatitudes) express the paradoxical nature of membership in theKingdom. It is a total gift that must be worked for. The Beatitudes proclaim the gift Godoffers; at the same time they show how arduous the demands are on those who accept.

1. BLESSED ARE THE POOR IN SPIRIT FORTHEIRS IS THE KINGDOM OFHEAVEN.

The poor in spirit are those who realize that there is something more important in thisworld than having many material things. Money, clothes, cars, luxuries do not in themselves produce happiness. They may be ameans to a certain kind of happiness, but not the eternal happiness for which God createdus. Persons who are wealthy may be poor in spirit if they realize that all they possess aregiven to them for the purpose of bringing them closer to God, who is the Giver of allthings. Those who do not have many material things can be very rich in inner peace, the peaceof mind and quiet happiness of those who know they are sharing Gods life because theyare in the state of grace, and so possess riches no amount of money can buy.

THE POOR IN SPIRIT USE MATERIAL THINGS WISELY AND WELL. THEYALWAYS PLACE GREATER VALUE UPON SPIRITUAL RICHES.

2. BLESSED ARE THE SORROWING; THEY SHALL BE CONSOLED. Sorrow and pain are very much a part of our daily human experiences. But for thosewho trust in the love of God, sorrow is turned into joy. Instead of growing bitter in the face of trials and difficulties, we, as true Christians,should unite our sufferings with those of Christ and live in the hope that He will makeeverything beautiful for us in His own selected time. This beatitude is not an encouragement to accept in passive surrender the negative

events that may take place in our lives; rather, it is an invitation for us to discover in oursuffering and pain the hidden lesson that we still yet have to uncover if we truly want togrow and mature as Christians. Discovering the meaning and significance of the struggles we experience in life is thechallenge we need to face if we want to follow the ways of Christ.

THE CONSOLATION PROMISED TO THOSE WHO HOPE IN GOD IN IMES OFADVERSITIES IS THE FINAL COMING OF THE KINGDOM WHEN GODS WILL


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SHALL GOVERN IN THE HEARTS OF WOMEN AND MEN.

3. BLESSED ARE THE LOWLY; THEY SHALL INHERIT THE LAND.

This beatitude has been translated to mean Blessed are the meek, for they shall possess

the earth. Meekness is the spirit of poverty and humility towards our fellowmen. We are meek when we do not pre-judge others, nor look down on others through self-righteousness. We are meek when we refuse to attack, seek vengeance or dominate for it is God alonewho sets things right. The model of meekness is Jesus himself (Mt. 11:29; 21:5).

THE PEOPLE OF GOD IN THE OLD TESTAMENT RECEIVED THE LAND(CANAAN) AS A GIFT. IN THE SAME MANNER THE MEEK WILL RECEIVE THEKINGDOM.

4. BLESSED ARE THEY WHO HUNGER AND THIRST FOR JUSTICE FOR THEYSHALL BE FILLED.

The word filled suggests the richness of the great banquet, a frequent image of thekingdom of God to which He invites all of us to share in its bounty. On this mountain theLord of hosts will provide for all people a feast of juicy, rich food and pure, choice wines(Isaiah 25:6). True Justice is the mark of Gods kingdom. Human justice on earth means to give someone what she/he deserves and what isrightfully his/hers. This means we must give everyone what is due to him or her. Wemust respect the rights and properties of others, while at the same time protecting ourown rights.

HUMAN BEINGS ARE JUST WHEN THEY DO WHAT GOD WILLS FOR THEM.THOSE WHO HUNGER AND THIRST FOR JUSTICE ARE WILLING TO WORKFOR MANS DIGNITY ON EARTH. THEIR REWARD WILL BE THE FINALGLORY: A LIFE WITH GOD.

5. BLESSED ARE THE MERCIFUL, FOR THEY SHALL OBTAIN MERCY.

Gods mercy is His love actively applied to those who are especially in need. There are many kinds of human needs but the greatest of all human needs is the needfor FORGIVENESS OF SIN. To be merciful means to have pity on the worlds poor, naked, hungry, handicapped,sick, and persecuted. To be merciful means to give generouslya money offering, clothing, prayers, goodwordsanything that will relieve the suffering of others.

FORGIVENESS AND THE PRACTICE OF WORKS OF CHARITY ARE ESSENTIAL


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QUALITIES FOR MEMBERS OF GODS KINGDOM. THOSE WHO AREMERCIFUL WILL ALSO HAVE MERCY SHOWN TO THEM.

6. BLESSED ARE THE SINGLE-HEARTED FOR THEY SHALL SEE GOD.

In some works, the word single-hearted is translated to clean of heart or pure of heart.Whichever term is used, the expression refers to those who serve loyally for Gods ownsake and not primarily for self-interest. The single-minded/clean of heart/pure of heart are those who do all things with theintention of pleasing God. They keep their hearts and their love for Him first. They arecareful to avoid anything that might stain their purity, whether by thought, word, oraction. They are reliable because they have peace of mind and are calm in makingjudgments. The term pure of heart dates back to the Old Testament times when the privilege ofbeing admitted to Gods presence during liturgical celebrations in the Temple wasrestricted to the pure. As years went by, the notion of purity came to mean interior

heartfelt obedience and humble submission to God. (See Psalm 24 and Psalm 51). In Jesus time, the idea of purity degenerated into mere correctness according to thelaw: one was pure if one avoided contact with dead bodies, lepers; if one washes handsbefore meals and so on. Jesus did not like this notion of purity (Mt. 23:25-26). For Him,the pure of heart are persons turned totally to God.PURITY IS JUSTICE IN THE DEEPEST SENSE. IT IS PAYING TO GOD WHAT WEREALLY OWE TO HIM. IT IS AN UTTER SURRENDER TO HIS WILL, LIVEDOUT IN ACTION. THE REWARD IS TO SEE GOD FACE TO FACE AND STILLLIVE.

7. BLESSED ARE THE PEACE MAKERS, THEY SHALL BE CALLED THECHILDREN OF GOD.

Peace in Scripture does not only mean the absence of war: it is the full life broughtabout by the good and selfless relationships among the people and between God and thepeople. Peace is destroyed by sin, by every form of disunity and injustice. The peacemaker removes the friction and unrest caused by sin, disunity, and injustice.He/she promotes harmony within the community and does not foster strife or violence forhis/her personal advantage. The peacemaker is a leader, the kind of leader that our wounded world badly needs.Such leadership begins in the heart of every young girl and boy who love others becausethey see in each person a child of God.

PEACEMAKING IS A POSITIVE EFFORT TO BRING ABOUT THE WILL OF GOD,EVEN AT THE COST OF GREAT OPPOSITION AND SACRIFICE. THIS IS AQUALITY CHARACTERISTIC OF SOMEONE WHO IS TRULY A CHILD OF GOD.


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8. BLESSED ARE THOSE PERSECUTED IN THEIR PURSUIT OF JUSTICE FORTHEIRS IS THE KINGDOM OF HEAVEN.

If members of the Gods kingdom were to be true to their call, they would come underattack from many people because a true follower of God would live out the values of the

Kingdom even if these contradict the world. This beatitude emphasizes persecution, which is the result of actually pursuing justiceor the will of God at all costs. When we are made to suffer for our obedience to Jesus, we can be sure of a rewardfrom heaven for our endurance.

JESUS REWARDS ALL WHO PRACTICE THEIR FAITH CONSTANTLY ANDFEARLESSLY THOUGH THEY MAY BE HATED AND RIDICULED FOR IT.


Re: RS NOTES [post #19570157 is a reply to post

#19569895 ]

, 09/08/08 08:05 PM


JESUS IS TRUE GOD AND TRUE MAN

INTRODUCTION

Christianity grew and developed not among the Jews but among the Greek-speakingpeople (Greco-Roman world). These people also tried to explain who Jesus was.

However, they were interested in philosophical descriptions than in biblical ones.

Whereas in the New Testament, the focus was to show who Jesus was in relation to usand to Godor what His function was, the later Christians tried to explain more aboutwho Jesus was in his essence and being.

The most important question then that came out was: Is Jesus Christ God? The NewTestament was clear in its understanding of the unity of Jesus with the Father. However,it was not interested in the question.

To understand the mystery of Jesus divinity and humanity which is unconfused,

unchangeable, undivided, and inseparable is to understand the meaning of person andnature. Person means who someone is, while nature means what someone or somethingis.

Jesus Christ is one person with two natures. He is human and divine but He is only onePerson. He remains only the Son of God, the second person of the Blessed Trinity, whofrom al eternity took to Himself a human nature in time, and who remains a God-manforever.


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Arianism

One of the bishops of the early Church, named Arius, taught that Jesus was not fully God.He claimed that:

Since there was only one God, Jesus must belong to the order of creation.

He is Gods created Son, and superior to the rest of the creation, but he is a mediator

between God and humans.

This teaching was rejected by the leaders of the Church at the Council of Nicea in 325AD. This was the Churchs counter statement against the claim of Arian:

Jesus is one in being with the Father.

He is not created by the Father but begotten of the Father. In this, the Son of God is

clearly distinct from any creature. He does not belong to creature but to the very being ofGod.

The official teaching of the Council of Nicea made its way to us as the Nicene Creedwhich we recite at mass.

Council of Chalcedon

After the Council of Nicea, there was no question about the divinity of Jesus as the Sonof God. While it was taught that Jesus was truly God, the matter of his

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