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Christ Our Light Redemption Unfolds

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Christ Our Light Redemption Unfolds Powered By Docstoc
					Unit 5
   Everything about Jesus is a revelation of God.
   Jesus’ name is Yeshua which means literally
    “YHWH saves.”
   Jesus was raised by Mary and Joseph to be an
    educated, practicing Jewish man.
       When Jesus speaks to the Jewish community, he is
        able to make connections between Hebrew history
        and his purpose.
   Jesus was raised in a low-economic household.
       This allows Jesus to understand the plight of the poor.
   Jesus was trained to be a carpenter like Joseph.
   Baptism comes from the Greek word (baptizein) for
    “washing”
   The Hebrews had a number of washing rituals which
    included washing vessels used for food, hands before
    eating, and of women at the end of their monthly
    cycle and after childbirth.
   One ritual washing (mikvah) was used for those who
    wished to convert to Judaism to wash away their
    gentile status. Those born to a Jewish mother did not
    need washing because they were considered Jews by
    birth (Judaism is matrilinear), and if male this was
    completed in circumcision.
 Jesus came from Galilee to John at the Jordan to be
  baptized by him. John tried to prevent him, saying, ‘I
  need to be baptized by you, and yet you are coming to
  me?’ Jesus said to him in reply, ‘Allow it now, for thus it
  is fitting for us to fulfill all righteousness.’ (Mt 3:13-15)
 Jesus' public life begins with his baptism by John in the
  Jordan.
 After Jesus was baptized, he came up from the water
  and behold, the heavens were opened (for him), and he
  saw the Spirit of God descending like a dove coming
  upon him. And a voice came from the heavens, saying,
  ‘This is my beloved Son, with whom I am well pleased.’
  (Mt 3: 16-17)
   Jesus submits to baptism to identify himself with
    humanity, as an act of solidarity with men and
    women who are sinful - even if he was not.
   Jesus' submission to baptism was a prophetic act
    foreshadowing his acceptance of death, to make
    his baptism and death a means of transition to
    life for the many who accept baptism.
 There   are three symbols that we take from the
   account of Jesus’ baptism:
1. Dove: God the Holy Spirit.

2. Heavens Opening: Divine Presence in the world.

3. Voice: God the Father identifying Jesus as Christ.

 It is certain after Jesus’ baptism that:

1. Jesus knows that he is chosen by God the Father.

2. The Holy Spirit will give Jesus the strength to fulfill
   the Father’s will.
   The Gospels speak of a time of solitude for Jesus
    in the desert immediately after his baptism by
    John. Driven by the Spirit into the desert, Jesus
    remains there for forty days without eating…
    among wild beasts, and angels minister to him.
    At the end of this time Satan tempts him three
    times, seeking to compromise his filial attitude
    toward God. Jesus rebuffs these attacks, which
    recapitulate the temptations of Adam in Paradise
    and of Israel in the desert, and the devil leaves
    him ‘until an opportune time’. (CCC 538)
   The number “40” signifies a period of probation
    or testing that results in a permanent change of
    either victory or judgment. (Think of Lent.)
   Ultimately, a person/group that endures for a
    period of 40 (days/nights/years) has reached
    perfection.
       The Flood lasted 40 days and nights.
       The Israelites wander for 40 years before they reach the
        Promised Land.
       Jesus is tempted for 40 days and nights in the desert.
    Luke 4: 3-13
1.   “If you are the Son of God, command this stone to become
     bread.”
        “It is written, ‘One does not live by bread alone.’”
2.   “I shall give to you all this power and their glory; for it has
     been handed over to me, and I may give it to whomever I
     wish. All this will be yours, if you worship me.”
        “It is written: ‘You shall worship the Lord, your God, and him alone
         shall you serve.’”
3.   “If you are the Son of God, throw yourself down from here,
     for it is written: ‘He will command his angels concerning you,
     to guard you,’ and: ‘With their hands they will support you,
     lest you dash your foot against a stone.’”
        “It also says, ‘You shall not put the Lord, your God, to the test.’”
   The Salvific meaning of this mysterious event:
     Jesus is the new Adam who remained faithful just where the
      first Adam had given in to temptation.
     Jesus fulfills Israel's vocation perfectly: in contrast to those
      who had once provoked God during forty years in the desert,
      Christ reveals himself as God's Servant, totally obedient to
      the divine will.
     Jesus is the devil's conqueror: he ‘binds the strong man’ to
      take back his plunder.
     Jesus' victory over the tempter in the desert anticipates
      victory at the Passion, the supreme act of obedience of his
      filial love for the Father.
    (CCC 539)
   Jesus' temptation reveals the way in which the
    Son of God is Messiah, contrary to the way Satan
    proposes to him and the way men wish to
    attribute to him. This is why Christ vanquished
    the Tempter for us: ‘For we have not a high priest
    who is unable to sympathize with our
    weaknesses, but one who in every respect has
    been tested as we are, yet without sinning.’
    By the solemn forty days of Lent the Church
    unites herself each year to the mystery of Jesus
    in the desert. (CCC 540)
 Jesus is tempted three times.
 He never falls for the temptations, he responds with
  quotes from the Book of Deuteronomy which is known
  for containing The Law.
 We learn:
1. Jesus mission is not about materialism, the focus is on
    spiritual needs.
2. Jesus will not work miracles to impress people, they
    are intended to help those who are in need.
3. Jesus’ mission is not political in nature, it is a
    conversion
       Conversion- change of heart
 While Jesus was attending a wedding in Cana with his
  disciples the hosts ran out of wine. Jesus' mother told
  Jesus, “They have no more wine,” and Jesus replied,
  “Dear woman, why do you involve me? My time has not
  yet come.” Jesus' mother then said to the servants, “Do
  whatever he tells you.” John 2:1-5
 Jesus ordered the servants to fill the empty containers
  with water and to draw out some and take it to the chief
  waiter. After tasting the water that had become wine,
  and not knowing what Jesus had done, he remarked to
  the bridegroom that he had departed from the custom
  of serving the best wine first by serving it last. John 2:6-
  10
   The Wedding Feast at Cana is one of the miracles
    of Jesus in the Gospels and the first miracle in the
    Gospel of John.
   John concludes his account by saying: “This was
    the first miracle of Jesus and it was performed to
    reveal his glory, and his disciples put their faith in
    him.” John 2:11
   Mary acts as an intercessor of faith on behalf of
    all those present at the feast.
   The incident occurs immediately after Jesus has
    told Nathanael that he would “see greater
    things”.
    It is the first of the seven miraculous signs by
    which John attests Jesus' divine status, around
    which he structures his Gospel.
   The word used by John is the Greek semeion
    meaning “sign”, or ergon meaning “work”.
   This miracle of Jesus is not mentioned by any of
    the Synoptic Gospels, but does parallel their
    parable of New Wine into Old Wineskins, which
    may have formed its origin.
   It may also be based on supposed prophecies in
    the Old Testament, such as Amos 9:13-14 and
    Genesis 49:10-11 about the abundance of wine
    that there will be in the time of the messiah, and
    especially on the messianic wedding festivals
    mentioned in Isaiah 62:4-5.
   The purpose of the parables is to proclaim the
    kingdom of God.
   “Everyone is called to enter the kingdom. First
    announced to the children of Israel, this messianic
    kingdom is intended to accept men of all nations. To
    enter it, one must first accept Jesus' word:
      The word of the Lord is compared to a seed which is sown in
      a field; those who hear it with faith and are numbered
      among the little flock of Christ have truly received the
      kingdom. Then, by its own power, the seed sprouts and
      grows until the harvest.”
    (CCC 543)
 Jesus' invitation to enter his kingdom comes in the form
  of parables, a characteristic feature of his teaching.
  (CCC 546)
 Through his parables he invites people to the feast of
  the kingdom, but he also asks for a radical choice: to
  gain the kingdom, one must give everything. Words are
  not enough, deeds are required.
 Jesus and the presence of the kingdom in this world are
  secretly at the heart of the parables. One must enter
  the kingdom, that is, become a disciple of Christ, in
  order to "know the secrets of the kingdom of heaven".
  For those who stay "outside", everything remains
  mysterious
   The word “parable” comes from the Greek word
    meaning “comparison”.
   Parables seem to defy common sense but were
    intended to force a person to look at societal
    norms.
   Parables should lead to questioning the status
    quo.
   Jesus references ideas that related to everyday
    experience (e.g. farming, sheep).
   The evangelists used the parables differently
    depending on who their audiences were.
1.   Magic- attempting to control natural events or
     forces by controlling the supernatural.
2.   Miracle- an event that appears inexplicable by the
     laws of nature and is held to be an act of God.
    “Jesus accompanies his words with many ‘mighty
     works and wonders and signs’, which manifest
     that the kingdom is present in him and attest that
     he was the promised Messiah.” CCC 547.
     Some ways to interpret miracles:
1.   Some say they are literally true, fact, and history.
     But God no longer grants us miracles due to our
     sinfulness.
2.   Some say no way- these are fables, myths blown
     out of proportion.
3.   Some look at the accounts separately and see
     Religious Truth- that is, each can teach us
     something about God’s presence in the world
     today as we continue to see God’s goodness and
     transformative power in our world.
    Catholic teachings about miracles:
    1.   The Church is very cautious about approving miracles.
    2.   Investigators from the Vatican will only say there is no
         natural explanation for the occurrence.
    3.   A miracle does not have to be approved by the Church to
         truly be a miracle.
    4.   The Church will not investigate every claim of a miracle.
    5.   We are not required to believe in any particular miracle.
    6.   Examine the miracles one by one.
   Miracles are seen as Religious Truth
   “By freeing some individuals from the earthly evils
    of hunger, injustice, illness and death, Jesus
    performed messianic signs. Nevertheless he did
    not come to abolish all evils here below, but to
    free men from the gravest slavery, sin, which
    thwarts them in their vocation as God's sons and
    causes all forms of human bondage.” CCC 549
   “The coming of God's kingdom means the defeat
    of Satan's: ‘If it is by the Spirit of God that I cast
    out demons, then the kingdom of God has come
    upon you.’ Jesus' exorcisms free some individuals
    from the domination of demons. They anticipate
    Jesus' great victory over ‘the ruler of this world’.
    The kingdom of God will be definitively
    established through Christ's cross: ‘God reigned
    from the wood.’” CCC 550
   The Transfiguration marks the event that begins
    Jesus’ Passion
   We believe, that we will experience our own
    resurrection in a glorified body.
   “Jesus’ Transfiguration takes place on a high
    mountain, before three witnesses chosen by himself:
    Peter, James and John. Jesus’ face and clothes
    become dazzling with light, and Moses and Elijah
    appear, speaking ‘of his departure, which he was to
    accomplish at Jerusalem’. A cloud covers him and a
    voice from heaven says: ‘This is my Son, my Chosen;
    listen to him!’” CCC 554.
   “You were transfigured on the mountain, and your
    disciples, as much as they were capable of it,
    beheld your glory, O Christ our God, so that when
    they should see you crucified they would
    understand that your Passion was voluntary, and
    proclaim to the world that you truly are the
    splendor of the Father.” CCC 555
   “On the threshold of the public life: the
    baptism; on the threshold of the Passover:
    the Transfiguration…the Transfiguration ‘is
    the sacrament of the second regeneration’:
    our own Resurrection. From now on we share
    in the Lord's Resurrection through the Spirit
    who acts in the sacraments of the Body of
    Christ. The Transfiguration gives us a
    foretaste of Christ's glorious coming, when
    he ‘will change our lowly body to be like his
    glorious body.’ But it also recalls that ‘it is
    through many persecutions that we must
    enter the kingdom of God’” CCC 556
   “The Eucharist that Christ institutes at that
    moment will be the memorial of his sacrifice.
    Jesus includes the apostles in his own offering
    and bids them perpetuate it. By doing so, the Lord
    institutes his apostles as priests of the New
    Covenant: ‘For their sakes I sanctify myself, so
    that they also may be sanctified in truth.’” CCC
    611
   “Knowing that the hour had come to leave this
    world and return to the Father, in the course of a
    meal he washed their feet and gave them the
    commandment of love. In order to leave them a
    pledge of this love, in order never to depart from
    his own and to make them sharers in his
    Passover, he instituted the Eucharist as the
    memorial of his death and Resurrection, and
    commanded his apostles to celebrate it until his
    return; ‘thereby he constituted them priests of the
    New Testament.’” CCC 1337
 The liturgy of the Eucharist unfolds according to a
  fundamental structure which has been preserved
  throughout the centuries down to our own day.
 It displays two great parts that form a
  fundamental unity:
  - the gathering, the liturgy of the Word, with
  readings, homily and general intercessions;
  - the liturgy of the Eucharist, with the presentation
  of the bread and wine, the consecratory
  thanksgiving, and communion.
CCC 1346
   “The liturgy of the Word and liturgy of the
    Eucharist together form ‘one single act of
    worship’, the Eucharistic table set for us is the
    table both of the Word of God and of the Body of
    the Lord.” CCC 1346

				
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