But the first-hand direct testimony of Paul, a Pharisee zealous for the traditions of the ancestors, shows the excess to which this zeal of the Pharisees could lead: I persecuted the Church of God. 300 God also creates by the breath of his mouth (Ps 33:6). This is a very positive doctrine which Christians should never forget. To the Jewish Scriptures which it received as the authentic Word of God, the Christian Church added other Scriptures expressing its faith in Jesus, the Christ. In other words: You shall be for me a priestly kingdom and a holy nation (19:5b, 6). As regards Paul, although his apostolate did not begin from Jerusalem (Ga 1:17), he considers communion with the Jerusalem Church to be indispensable (2:1-2). The etymology of Jesus' name is underlined: the child of Mary will bear this name because it is he who will save his people from their sins (1:21). Has it any future? (271) Is 33:22; Mi 2:13; Zp 3:15; Ml 1:14. (202) Mt 26:26-28 and par. Later on, a great miracle performed by Jesus gives rise to the crowd's exclamation: God has visited his people (7:16). The same is true for the Letter of James, the Second Letter of Peter and the Letter of Jude. From a theological viewpoint, some have thought that traces of Qumran influence are to be found in the dualism of the Fourth Gospel, expressed in terms of light and darkness, truth and falsehood, in the battle between Jesus, the light of the world, and the powers of darkness (Lk 22:53), and in the battle between the Spirit of Truth and the prince of this world (Jn 16:11). Diverse attitudes to the Temple were a source of division for Jews until 70 A.D., as is clear in the Samaritan schism and in the Qumran manuscripts. But God's fidelity towards his people is now manifested in the promise of a new covenant, which the Lord says will not be like the covenant that I made with their ancestors, when I took them by the hand to bring them out of Egypt; a covenant that they broke (Jr 31:32). A hardening has come upon a part of Israel, until the full number of the Gentiles has come in, then all Israel will be saved, through the mercy of God, who has promised it (11:25-26). In the beginning, the apostolic preaching was addressed only to the Jews and proselytes, pagans associated with the Jewish community (cf. 67. They believe they must follow God's laws which govern daily life. Progression, A. Amen (Rm 9:4-5). According to ancient Jewish belief, the Tr~h was conceived before the creation of the world. Having become an apostle of Christ, he says of his adversaries: Are they Hebrews? It was, therefore, of fundamental importance not only for Augustine's decision of faith; it was and is the basis for the faith decision of the Church as a whole. The Promises, C. Conclusion1. 1. (195) Cf. This situation has always aroused serious questions with regard to the fulfilment of the salvific plan of God. Jewish people view every letter and nuance as a sacred communication from Gd, laden with meaning and significance. (308) War 2:8.14; 162; Antiquities 18:13; 14. The apostolic ministry is at the service of the new covenant (2 Co 3:6), which is not of the letter, like that of Sinai, but of the Spirit, in accordance with the prophecies which promised that God would write his Law on their hearts (Jr 31:33) and give a new spirit that would be his Spirit. The Gospel message, on the contrary, invites Christians to bless those who curse them, to do good to those who hate them, and to pray for those who persecute them (Lk 6:27-28), following the example of Jesus (23:34) and of the first Christian martyr (Ac 7:60). The redemption accomplished by the lordat the time of the Exodus from Egypt constitutes forever the foundation for fidelity and docility towards him. Nothing was missing: betrayal, denial, abandonment, unjust trial and condemnation, insults and ill-treatment, cruel sufferings accompanied by mockery. The dramatic sequence appears to be stereotyped, whether rooted in personal or collective experiences. Much more than the Greek exegesis of Homer, Origen could build on the Old Testament interpretation which was born in a Jewish milieu, especially in Alexandria, beginning with Philo who sought in a totally appropriate way to introduce the Bible to Greeks who were long in search of the one biblical God beyond polytheism. (40) Thomas Aquinas, Summa Theologica, 1a, q. If it fails in this duty, it will receive a visit of divine justice harsher than that of the other nations. Paul frequently speaks of this option inescapably inherent in the gift of the Law, for example, when he says that in the concrete human condition (the flesh) sin prevents mankind from adhering to the Law (Rm 7:23-25), or that the letter of the Law, deprived of the Spirit that enables one to fulfil the Law, ends up by bringing death (2 Co 3:6-7). Jews called the same books Miqra, "Scripture," or the Tanakh, an acronym for the three divisions of the Hebrew Bible: Torah ("instructions" or less accurately "the law"), Neviim ("prophets"), and . 324 Instead of opening out to the universalism of Second Isaiah, they follow Baruch's counsel not to share their privileges with strangers (Ba 4:3). Such a fullness of meaning establishes a threefold connection between the New Testament and the Old: continuity, discontinuity, and progression. The title canon (Greek kan(o-)n, rule) means the list of books which are accepted as inspired by God and having a regulatory function for faith and morals. The usual translation of bert as covenant is often inappropriate. But is all this true? 151 They were applied in the towns and villages of the country (Covenant Code), then throughout the kingdoms of Judah and Israel, and later in the Jewish community dispersed throughout the world. The peoples' and their kings' obstinate disobedience provoked the catastrophe of the Exile as foretold by the prophets. It never mentions the Jews. Their sins are heaped high as heaven (18:5). (79) Mt 12:14 and par. or together (4:24-30; 12:12, etc. Nevertheless, there is in Mt 19:4 a reference to Gn 1:27 which speaks of the creation of man and woman. Is 40:5), and then by tracing the genealogy of Jesus back to Adam (3:38). The formulae used by Paul seem to suggest that the death of Jesus is to be attributed to all Jews indiscriminately without distinction: anti-Jewish interpreters understand them in this sense. Aided by the religious reform of Josiah (640-609), 179 the deuteronomic law prescribed one sanctuary in the land for all the people (Dt 12:2-7). The very name of Jesus evokes the salvation given by God. Rv 1:5(b)-6). They are assured of a covenant of mercy by God (11:27,31). Nevertheless, the understanding of the promise differs from the one given in Judaism. The Second Vatican Council, in its recommendation that there be understanding and mutual esteem between Christians and Jews, declared that these will be born especially from biblical and theological study, as well as from fraternal dialogue. 270 So too in more recent prophetic texts. It is above all by virtue of its historical origin that the Christian community discovers its links with the Jewish people. Finally, some prayers revolve around the axis of popular feasts. Rabbinic Methods in the New Testament 4. 5. But the unanimous testimony of manuscripts renders their exclusion impossible, and the tenor of the whole does not permit restriction to the inhabitants of Judea, as has been suggested. True, for Christians, all the Old Testament economy is in movement towards Christ; if then the Old Testament is read in the light of Christ, one can, retrospectively, perceive something of this movement. 86. Furthermore, Paul often uses rabbinic techniques of exegesis and argumentation (cf. The idea is expressed by the future tense of the verb to give, or by using the verb to swear: the land which he swore to give to you (Ex 13:5; 33:1, etc.). A message of Amos relativises the election and attributes to the nations the privilege of an exodus comparable to Israel's (Am 9:7). In Stephen's discourse which recalls their history, the word promise or promised is found side by side with land and heritage (Ac 7:2-7). However, another passage in the Letter indirectly gives a different image of the situation of the Jews, this time a positive image, by describing the sad lot of non-Jews who were without Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world (2:12). These suggest a twofold manner of reading, in its original meaning at the time of writing, and a subsequent interpretation in the light of Christ. The New Testament attests conformity to the Jewish Scriptures. But this argument is not convincing, for a legalist tendency is also present in the Mishna. 193 According to the four Gospels, he quotes eleven distinct Psalms. This is also true for the scribes, 313 who are frequently associated with the Pharisees. Elsewhere, the New Testament expresses the idea of Messiah by the word christos, but at times also by the expression he who is to come. For his role in the Church, Peter will receive the keys of the kingdom of heaven (16:19). These Jews are the first recipients of the apostolic preaching, symbolising at the same time the universal destination of the Gospel. 13. He is ready to participate in the sufferings of Christ (Ph 3:10). (47) Ex 20:1; 24:3-8; 34:27-28; cf. More radical is the proposition of Harnack mentioned above; as far as I can see, it was not generally accepted, but it was completely logical for an exegesis for which texts from the past could have no meaning other than that intended by the authors in their historical context. From the outset, the action of God regarding human beings has tended towards final fulfilment and, consequently, certain aspects that remain constant began to appear: God reveals himself, calls, confers a mission, promises, liberates, makes a covenant. 128. 18. The divine word takes the form of a promise made to Moses to bring the people of Israel out of Egypt (Ex 3:7-17), following the promises made to the patriarchs, Abraham, Isaac and Jacob, for their descendants.46 There is also the promise David receives in 2 S 7:1-17 concerning an offspring who will succeed him on the throne. It is equally necessary to say this in relation to the destruction of the city and the Temple. The words of the risen One: All authority in heaven and on earth has been given to me 315 make explicit in what sense the universal vision of Daniel and the other prophets are henceforth to be understood. It should be noted that Matthew's polemic does not include Jews in general. When it was put into writing to be joined to Scripture, a normative Tradition, for all that, never enjoyed the same authority as Scripture. 57. The preaching of John the Baptist reverberates with force in the desert.76 Then Jesus takes up the cry; he proclaimed the good news of God and said repent and believe in the good news (Mk 1:14-15); he went about all the cities and villages (Mt 9:35). When he considers the situation of Jews who have not followed Christ, Paul insists on affirming his profound esteem for them by enumerating the marvellous gifts which they have received from God: They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the Law, the worship and the promises; to them belong the Patriarchs, and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. He denounced the evil that comes out of a person and defiles him (Mk 7:20). Israel has not been the only one to make a commitment.
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