INTRODUCTION AND EXEGESIS OF NEW TESTAMENT

I. Introduction

1)	Gospel genre
2)	Historical and geographical setting
3)	Formation of the Gospels

II. General View of the Synoptic Gospels

4)	Synoptic question
5)	Matthew
6)	Mark
7)	Luke

III. Events in the Life of Jesus Christ

8)	Infancy
9)	Baptism and Temptations
10)	Announcement of the Kingdom
11)	Teachings of Christ - General
12)	Teachings of Christ - Parables
13)	Miracles
14)	Last Supper and Eucharist
15)	Passion of our Lord
16)	Resurrection and Ascension

IV. Acts of the Apostles

17)	Technical aspects
18)	Growth of the Church
19)	Doctrinal aspects

Bibliography:	Navarre Bible
		Jesus of Nazareth by Jose Ma. Casciaro

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I. Introduction
1. The gospel genre. 
There are different literary forms in the Bible (Cf. Dei Verbum, 12), and to determine what is the specific one in each writing matters  in order  to discover the literary sense of each passage. The gospels' literary form is a type of historical genre. They narrate real events, focusing on their religious message for our salvation (cf. Jn 20:31). The different authors of the four Gospels  have different emphases  & style but they transmit the same message, equally historical. 
The word gospel had different meanings in ancient times: bearer of good news or the offering made to the goods in thanksgiving (Greece); evangelios was the contribution made by the Emperor to the world (Rome). Among the Jews, to evangelize or announce the good news had a special significance when referring to the Messiah to come (cf. Is. 52:7: Quam speciosi pedes evangelizantium…). 
Jesus himself used the term gospel referring to the good news of the arrival of the Kingdom of God (cf. Mk 1:14), which must be proclaimed to the whole world (cf. Mk 13:10).
In the apostolic  preaching, the gospel refers to the words & actions of Jesus, but particularly the Paschal Mystery (the Passion, Death & Resurrection of Our Lord). The good news they proclaim is Jesus Himself.    
St Justin, in the 2d century is the one who popularizes the word Gospels, applying it to the four narratives of the life of Our Lord. 

The Gospels in the context of the New Testament: chronology & place in the canon

Among the 73 books of the Bible, the Gospels are of the greatest importance (cf. Dei Verbum, 18) because they are our principal source about the life & teachings of Jesus. 
They were written between the year 40 & 100 AD Although we do not know exactly which one of the was written first, the most probable sequence is Mt (Aramaic) between 40 & 50 AD,  Mk before 60 AD, Lk between 60 & 63 AD, Mt (Greek) before 70 AD and Jn before 100 AD  
New Testament  means the new and definitive stage in salvation history. This expression was taken from the words used by Our Lord in the Last Supper referring to the New Covenant (cf. Lk 22:20) which the eucharistic sacrifice was establishing. From the end of the 2d century, the expression New Testament  is applied to the books containing the full and definitive revelation.
The  books of the New Testament are 27 and aside from being considered inspired by the Christian community since apostolic times, they were listed down as inspired in the Council of Trent, in 1546 AD (Dz. 784). 

The “quadriform” gospel

	Some Fathers of the Church & ecclesiastical writers refer to the Gospels as forming a unity of message. Thus they say that the gospels are  four or “one under four forms” (St. Irenaeus) or “one coming from four writers” (Origen) or “four books of only one gospel” (St. Augustine). St Bede explains that “the evangelists, being four, didn’t really write four gospels but only one; the four evangelists, with admirable harmony in the midst of a beautiful variety”.
	A clear manifestation of this fourfold gospel is the way each of these narratives is known since ancient times: "the Gospel (only one) according to..."

The Gospels in the life of the Church

	They are held in high esteem in the Liturgy and in prayer, because they contain the foundation of our faith (cf. Dei Verbum, 18):  the words & actions of Jesus (specially the Paschal Mystery) for our salvation (cf. Dei Verbum, 19). 

2. The geographical & historical setting of the Gospels

Historical & social situation

	The name Palestine refers to some early inhabitants of the land in the 12th century BC: the Philistines. The name was given by the Romans who were the foreign power that occupied  the Holy Land since the year  150 BC and during Jesus’ times. Previous to them, since the entrance of the Chosen People to the Promised Land (12th c. BC), they received numerous invasions:  Assyria  (9th  to 7th c. BC), Babylon ( 7th to  5th c.  BC),  Persia (5th to 3rd  c. BC) and Greece (3rd to 2d. c. BC). 
	Politically, they also suffered divisions. After the period of unity during the Judges and King David, the kingdom was divided after Solomon

Political situation

The Holy Land was divided into 3 main areas (Judea, Samaria and Galilee). Idumaea was outside Judea, but contiguous. From Idumaea came Herod the Great, who united the whole kingdom. His sons inherited the kingdom and occupied areas in the North: Decapolis and Perea.

The order of Idumaean kings:
43 BC	Antipater
34 BC	Herod the Great
 	 4 BC	Archelaus in Judea - reigned for two years
		Herod Antipas in Galilee - reigned for 35 years
		Herod Agrippa was son of Archelaus

Religious situation

The Sanhedrin was composed of 71 members, the basic religious government. Their authority was doctrinal and administrative. 
The priests were a special caste, coming from the tribe of Levi. The first born of the other tribes can be rescued from the service of the Lord and serve the family. Zacariah, the father of John the Baptist was a priest of the tribe of Levi. Out of the population of 1.5 Million, 20,000 were priests. They were divided into 24 classes. Weekly, several hundreds would serve in the Temple. Once a year, the priests would serve for one week. Once in a lifetime they would be allowed to pour incense in the Holy of Holies. This was when the angel Gabriel appeared to Zacariah. 
The places of worship were the synagogues and the Temple. The synagogues were places for prayer, reading and explanation of Scripture (no sacrifice). The Temple was the place of purification and sacrifices. Sacrifices were both bloody (holocaust, expiatory, and eucharistic) and unbloody (offering of harvest).
There were 6 major Feasts. The first 3 are specially important:
•	Pasch - 1st full moon between April and March (month of Nisan), the commemoration
of the Exodus from Egypt (Passover) through the sacrifice of a Lamb
•	Pentecost - 7 weeks after the Pasch (50 days), thanksgiving for the harvest
•	Tabernacles/Recollection - between September and October, recalling the Exodus, the 40 years in the desert, placing tents in the explanade of the Temple, celebrating with water (cf. Jn 7:2-10), fire (cf. Jn 8:12 - "I am the light of the world")
•	Sabbath - main day of the week
•	Neomenia - first day of the month
•	Yom Kippur - between September and October, Day of Atonement, a penitential ceremony to ask God for forgiveness of sins to erase the sins of the nation, the priests and the people which ordinary celebrations could not remove. The high priest would enter the Holy of Holies after sacrificing a lamb. After sprinkling the altar, he would choose between two goats to be sacrificed for the sins of the people.

Prophecies about Messiah

•	Bethlehem (Micah 5)
•	Emmanuel (Isaiah 7:14)
•	Servant of Yahweh (Isaiah 49-53)
•	From the line of David (2 Samuel 7:12)
•	Son of Man (Daniel 13)
•	Passion from the eyes of the Lord (Psalm 21)

Everyone was waiting for the Messiah's coming with eagerness, saying "Maranatha".  They were waiting for a Messiah as liberator from human bondage. They were not expecting that the Messiah would be the Son of God. Jesus would try to change that outlook.

Judaism in 70 AD and after
The Temple was destroyed in 70 AD. Religious life was then focused on the synagogues. There was little sacrifice. They continued to observe the Sabbath.

3. Formation of the Gospels

The Gospels are the primary source of information about Christ. There are also Roman and Jewish sources. The Roman documents are (first three most important):
•	In 112 AD, Pliny the younger wrote a letter to Trajan, the Emperor. He wrote about a sect singing a hymn to Christ, considering him the son of God.
•	In 115 AD, Tacitus  talked about the persecution of the Romans against the Chrestians (sic)
•	In 120 AD, Suetonius talked about how Claudius expelled the Jews from Rome. He also talks about how the Christians were submitted to many tortures and were a race of malefic superstition.
•	In 125 AD, Adrian, the Emperor, wrote a letter to Minucius Fundano
•	In 130 AD, Adrian wrote to the consul Servianus

The Jewish documents are:
•	Flavius Josephus, guerilla fighter against the Romans, wrote the Judaic Wars and the Jewish Antiquities. In the latter he writes how John the Baptist died a violent death and how James, relative of Christ also died a violent death. Makes clear reference to Christians and Jesus Christ.
•	The Mishna - addendum and explanations of the Bible. They mentioned Josuah as someone who brought Israel to a bad path. He was a son of Panther

There are three stages in formation of the Gospel (cf. DV 19):

•	Actions and teachings of our Lord
•	Apostolic catechesis
•	Writings done by the Evangelists under inspiration of the Holy Spirit

What the evangelists saw and heard were his actions and teachings. In the discourse of St. Peter after Pentecost (cf. Acts 10:37-43) he summarizes how they organized the transcription deeds and teachings of Christ.
What is clear is that the formation of the Gospels is not an invention of the community, but inspired by God (cf. CCC 105-106). The human and divine action combined to create the books (cf. DV 11): 
"The divinely revealed realities which are contained and presented in the texts of Sacred Scripture have been written down under the inspiration of the Holy Spirit. For Holy Mother the Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on such to the Church herself. To compose the Sacred books, God chose certain men who, all the while he employed them in this task, made full use of their powers and faculties so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted, and no more."

In DV 12, the word "form" is used. "Search out the meaning the sacred writers had in mind. Attention must be paid to literal forms used to arrive at truth expressed in sacred writings."
The word "form" was started by some Protestants (Libellious and Bultmann). Their main idea is that there are different styles in composing the Gospel. The bias of this school is that the Gospel was fruit of some legends maintained by the communities. 
In fact, there are many literary forms used in the Gospel. Pius XII in Divino Afflante Spiritu talks about studying the different literary forms in a prudent manner. 
Historicity of the Gospel is something to be maintained (cf. DV 19), not just because of faith, but because there are human reasons. "They really contain what Jesus Christ really did and taught for salvation." It is a historical document and that can be proved. Despite differences, the writers show extraordinary unity of theme and historical events which are confirmed by other documents and authors of his time. Some heresies denied the truth of the Gospel, e.g., fideism.

II. General View of the Synoptic Gospels

4. Synoptic problem

Synopsis - Gk. glance which reaches everything.
Even a graphic perusal show that the three (3) Synoptic Gospels are similar, though with big differences. The agreement of the three Gospels has been labeled "concordia discords". It is a complex phenomenon on the human level, but on the level of faith, the differences do not matter and do not affect the faith. The Protestants made this a problem in the 19th century.
Similarities:
•	the same subject matter
•	the same form or style - historical narrative
•	all have 4 big parts: preparation for ministry, the ministry in Galilee, events around the Jerusalem, Passion-Death-Resurrection.
•	all devote about 1/4 to the Passion-Death-Resurrection
•	3 identical verses, 330 common verses
Differences:
•	there are big omissions in some of them
•	apparent contradictions, e.g., blind men in Jericho, Ascension into heaven Galilee or Jerusalem

Hypotheses

•	2DH - 2 document hypothesis: Mark is the first one who wrote the Gospel from the discourse of St. Peter, with the basic outline. Quelle - Each evangelist copied Mark but expanded it a bit, filling out more details
•	2GH - 2 gospel hypothesis: Matthew and Luke were the main sources. Mark took from them the fundamental historical narrative scheme, summarizing them. This hypothesis is difficult to maintain.
•	Multiple Levels - Since there were no copyright issues, there would be copies which would add or omit things and the books could suffer a process of transformation or change. There was no definite text of the Gospels in the beginning but several texts corrected little by little by the Church. There were primitive texts of the Gospels that evolved and influenced the others. Oral tradition also influenced copies.
•	Influence of Oral Tradition - What our Lord did and taught was first known by memory and oral tradition by the evangelists. When they wrote it, they were influenced by what was transmitted in conversations. What is transmitted orally can differ in stress and emphasis because of points of view, e.g., St Mark writes about defects of St. Peter.

It is a complex problem that cannot be resolved. The theories offer pros and cons, but none is able to furnish an adequate solution to the problem. The solution can be found in a combination of the different theories.

5. Matthew (28 chapters)

Matthew (Gk. Mathaios -gift of God; Mathanyah - to give) was called Levi, a Jew, son of Alphaeus, working in Capharnaum as a tax collector. (Tax collectors were considered public sinners, loyal to the Romans and to the King). He is the 7th in the list of the apostles. Our Lord called him and he said  "Yes" immediately (Mt 9:9). There were two callings (Lk 6:12-16). After the Ascension, he composed the Gospel, initially in Aramaic and then translated into Greek. He evangelized in Avicinia and Persia. He was martyred and his relics are in Salerno, Italy.
The gospel contains many Hebrew words and quotations from the Old Testament. 
It was written between 42 and 60 AD before the open persecution of Christians. He wrote it first in Aramaic and he himself later on translated it to Greek.
He wrote it in Judea.
His audience was the Palestinian Christians converted from Judaism. They were probably the ones who requested it to see the connection between their religion and the fulfillment of the prophecies in Christ. St. Matthew uses a language familiar to them making reference to their customs. The purpose of the Gospel was to deepen in the faith, to understand the reasons for their belief. What has reached us is the Greek version.

Canonicity

There are internal and external testimonies for the canonicity of this Gospel. The external are from the Christians who lived close to the times. Papias of Jerusalem (100-110), a disciple of St. John, testifies on the authenticity of the Gospel - written by St Matthew in Aramaic then translated to Greek. He is quoted by Eusebius of Caesaria. St. Jerome and St. Augustine also testify on the authenticity of this Gospel. Internal testimonies point to St. Matthew. From the language, one could see that he was a Jew from Palestine, he was close to the events, and acquainted with money matters. Only in this Gospel is there a public confession that Matthew was a publican.

Literary characteristics

	One can see that there is an elaborated plan to convey the message that Jesus is the Messiah (the fulfillment of the prophecies). Matthew uses some Jewish tools, e.g., derash (exegesis tool of relating events to present a message, ordering the events accordingly... a kind of meditation with the events). There are also many Aramaic terms.

Theological characteristics

	The purpose of the Gospel is to show that Jesus is the promised Messiah. Some authors call it the Gospel of the fulfillment (of the prophecies). This is shown at the beginning (i.e., infancy, public life) and concludes with the confession of the soldier, "This is the Son of God." It is also called the Gospel of the new Kingdom because there are constant references to the Kingdom of Heaven. The word "kingdom" appears 51 times. Most of the time as "the kingdom of God".
It is also called the ecclesiastical gospel connected to the Kingdom because the Church is the beginning of the Kingdom, here on earth. The word "Church" is used three times and is the only evangelist who uses this word. In Chapter 18, the ecclesiastical discourse, our Lord describes the nature of the Church.
	A fourth characteristic is that the discourses of Jesus are presented together. It is called the Gospel of the discourses.
 	The scheme of the Gospel is adjusted to the plan of the author. It has three parts:
	- Infancy of Jesus (1-2)
	- Public Life (3-25):  	Sermon on the Mount
				Establishment of the College of Apostles - apostolate
				Description of the Nature of the Kingdom (through parables)
				Ecclesiastical discourse - presenting the life of the kingdom
				Eschatological discourse (24-25) - be watchful
	- Passion and Glorification of the Lord (26-28)

Three scholions (doubts)
	1-2		Infancy
	16:17-19	Primacy of Peter
	28		Trinitarian formula

This is the most commented Gospel (St John Chrysostom, St. Clement, St. Thomas). Due to its richness and extension,  it is used as a source quite often.

6. Mark (16 chapters) 

This gospel is not much commented. It has relatively less content than the others.
	John Mark (Jewish and Latin) was from Jerusalem. His mother's house served as gathering for the first Christians (cf. Acts 12:12). An early Christian text states that this was the same house as the Cenacle, where our Lord celebrated the Last Supper and instituted the Holy Eucharist. It also seems probable that the Garden of Gethsemane (Mk 14:51) also belonged to Mary, mother of Mark, which would explain Mark's presence there. 
Mark was the cousin of Barnabas and baptized by Peter. He accompanied St. Paul with Barnabas on the first trip. He was not constant and left Paul in Cyprus. At the end was with St. Paul. He became bishop of Alexandria and was martyred in Bucoli (Italy). His relics were transferred to Venice in 825 and is the patron of the city
	Gospel was written 55-62 AD, consulting frequently with St. Peter. It was written in Greek in Rome.
	Audience was Christians in Rome. He does not mention details of Jewish life because it was not for the audience. He also addressed the common folk... more anecdotal.

Canonicity

	Internal reasons of canonicity. He sometimes explains Jewish customs. He had a first hand source (witness). There are many details that reflect the humility of St. Peter. The scheme of the Gospel follows the discourse of St. Peter mentioned in Acts 10:34-43.
	The external testimonies are: a text of Papias of Jerusalem preserved by Eusebius; St. Justin dialogue with Tripho (155), St. Irenaeus, St. Jerome (De viribus ilustribus)

Literary characteristics

	Vocabulary and grammar is poor, e.g., repetitive words, short sentences one after another (parataxis). It's like a chronicle of the life of Jesus, journalistic and colorful.
	Composition is realistic, vivid and many details. He is very precise as far as chronology and geography. He uses the present tense.

Theological characteristics

	The purpose is to stress that Jesus is the Son of God (the real God). It is called the Gospel of miracles because he presents many miracles. But he also emphasizes his humanity. Thus, it is also called the Gospel of the Incarnate Son of God.
	It is also called the "Gospel of the Messianic secret." The 3 important moments of the Gospel are: the Confession of St. Peter on divinity of Jesus (Mk 8:29); the proclamation before the Passion (Mk 14:61); the declaration of the centurion in the Passion (Mk 15:39).

7. Luke (24 chapters)

	Luke was a physician (Col. 4:14), born in Antioch of Syria. Some Fathers mentioned that he was a "painter of life of Jesus and Mary" (could have been literal or metaphorical). He accompanied Paul quite often in trips (cf. Acts). After St. Paul's death, he continued preaching in Achaia. He died a martyr (circumstances unknown)
	Gospel was written before the Acts of the Apostles (before 63 AD), which end with the death of St. Paul (67 AD). Written in Achaia and Boethia (Greece).
	The audience was "honorable Theophilus" (probably "every lover of God"). Studying the style, audience was Gentiles and also Judaeo-Christians. He avoids any pejorative statements against the Gentiles. He presents the mercy of God, even those who are far away from God. There is constant reference to Roman history surrounding the events of the life of Jesus (emperors, procurators, etc.) in proper chronology.

Canonicity

	St. Irenaeus, St. Jerome (De viris ilustribus), the Muratori fragment (a tablet with a list of books of the New Testament mentioning the Gospel of St. Luke and who St. Luke was).
	He uses many medical terms (200). Rich vocabulary and terms used are unique, pointing to someone cultured. A lot of Greek, showing his being Hellenistic.

Literary characteristics

	St. Luke is very orderly. He presents the facts in a good historical framework. There is good logical order. He uses the elimination method, gives all possible data and explains everything about the character when presented for the first time, e.g., Judas who was to betray our Lord. Good literary order.
	A characteristic is geographical orientation. The whole Gospel is referring constantly to Jerusalem and the Temple. There are constant references to our Lord facing Jerusalem.

Theological characteristics

	The Gospel stresses the universality of salvation. One detail is that in the genealogy of Jesus, Luke starts with Jesus and goes beyond Abraham to Adam and to God. Another detail is the prophecy of Simeon who talked about how the Child was a sign of contradiction for everyone and salvation of all.
	It can be called "the Gospel of Mercy". The parables of mercy (prodigal son, lost coin, publican and sinner, the Magnificat). 
	Jesus is presented as prophet and Savior. The word "Savior" appears 17 times, while the other Synoptics do not mention it. Also in the Acts of the Apostles it appears 13 times. He uses often the word "Kyrios" (Lord).
	Other elements of Christian life presented are:  life of prayer, poverty, joy (Jesus rejoicing). He talks a lot about our Lady and the dignity of women.

Outline of his Gospel

	Prologue explains his research and how he starts writing carefully.
	1-2	Infancy 
	3-19	Public Life (6:10-8:3, 9:51-18:14 original)
	19-21	Ministry at Jerusalem
	22-24	Passion, Death, Resurrection
	
III. Events in the Life of Jesus Christ

8. Infancy

	Pay attention to the details in Lk 1:26-38 (the Annunciation) - on the 6th month after John the Baptist he was conceived virginally. He is the son of God. Jn 1:1-14 says "born not of the will of the flesh... and the Word was made flesh". Mary's virginity is the fulfillment of the prophecy of Isaiah 7:14 quoted by Matthew 1:22. The Church has always believed in her perpetual virginity (cf. CCC 498-499, 502-507).

Literary forms

	The chapters of the Infancy have different literary form. Matthew and Luke describe the events in a complementary manner. The literary form is historical, evangelical and reflective/meditative (midrash in Hebrew). A specific application of midrash is derash (connecting events of the Old Testament with the New Testament, inviting people to meditate). At the same time, the events are presented in a very simple literary style.
	Matthew, Mark and Luke use literary models from the Old Testament. Some people have denied the historicity of the Infancy accounts of the Gospel because some details in the infancies of Moses (Exodus 12), Samson (Judges 13:2-5) and Samuel (1 Kings 2:1-10) are presented in these accounts. Matthew and Luke used techniques to actualize events of the Old Testament to make them a prayer. The intention of Matthew is to show that Jesus is the promised Messiah, Luke as the Savior.

Historicity

	The main objections rise from the fact that the Apostles did not preach much about it. It's because the main concern of catechesis was to present the life and teachings of Jesus when he was already grown up.
	There are internal testimonies that explain the historicity of the infancy. The one who can testify about it was our Lady, and she narrated it to St. Luke who was close to her. Some people say the Annunciation was an intellectual vision, imaginatory representation, sensorial presentation. St. Thomas is inclined to the latter. The events are presented in a very sober manner which gives more credence to the account.

Main events

	The Annunciation (Lk 1:26-38). One striking lesson is God's respect for freedom. St. Bernard says that God sent a messenger to ask for the hand of our Lady. The call was just a suggestion. Our Lady asked an intelligent question with a disposition to understand and respond positively. Our Lady freely said "Yes." 
	The Visitation (Lk 1:39-45). Theological consideration is the gratitude and faith of our Lady. St. John the Baptist was conceived with original sin, but most probably was sanctified (cf. "leapt for joy") in the womb of Elizabeth because he was to be the precursor. The Magnificat reminds us of the canticle of Anna, mother of Samuel, who also gave a song of praise to God (cf. 2 Sam 6:9, 6:11 and Lk 1:43, 1:56).
	Annunciation to Joseph (Mt 1:18-21).  Mary and Joseph were betrothed (qiddushin) which is a kind of marriage, waiting for a period before living together. The reception of the bride to the house of the groom is another ceremony called (missuin). After the angel's message, he took her to his home (Mt 1:24-25). Joseph was told by the angel to give him the name "Jesus" - he is the legal father. Joseph was of direct line to King David.
	Birth of Jesus (Lk 2:1-7). A census was taken by the Romans in Palestine 4 or 5 BC. The Jews wanted their people to go to their birthplace. Aware of the prophecy of Micah 5:1, they went to Bethlehem. Jesus was born in poverty. He chose to suffer and be poor (cf. Hebrews 5:8, 2 Cor 8:9). Christian tradition has it that the birth was painless. 
Theological consideration: The first to receive the announcement of the birth of Jesus were the shepherds, i.e., the ignorant and those held low in the eyes of men (Lk 6:20).
	Circumcision (Lk 2:20-21). The Child was included among the Chosen People with the Covenant made in the flesh 8 days after birth (cf. Gen 17:10-14). The father could do it in the house itself or in the Temple. The Father gives the name. 
Theological consideration: God's humility to fulfill all laws.
	Presentation in the Temple (Lk 2:25-35). Two legal requirements were fulfilled: Purification of the mother 40 days after birth (Lev 12:2-8) and Rescue of the Child (Ex. 13:2,12-13). 
Theological consideration: Humility of Mary and Jesus to follow the law. Simeon said that the child was to be the sign of contradiction. He prophesies the Passion.
	The Magi (Mt 2:1-12 and Mic 5:1). They were astronomers. There was a belief that when a new star would appear, an important person was born. People in the East were aware of the prophecies of the birth of the King of Jews because of the Babylonian exile. The gifts were very specific, representing the triple munera: gold (king); frankincense (priest) and myrrh (prophet - Jesus fulfilled the prophecies of Him by dying).
	Flight to Egypt (Mt 2:13-15 and Hos 11:1). Stayed until Herod died. The prophecy of Hosea is about calling the son out of Egypt.
	Killing of the Innocents (Mt. 2:16-18 and Jer 31:15). Bethlehem had about 500 families and the estimate of children killed was around 25. Raquel was the wife of Jacob (17th cent BC), buried near Bethlehem. The original meaning of Jeremias was that Raquel was crying for her children who have been brought to Babylon. Now she is crying for the children who were killed. This is an expression of solidarity among the Chosen People through time.
	Return to Nazareth (Mt 2:19-23 and Is 11:1). Stay in Egypt may have been 1-3 years. Isaiah could have meant three things: a) he was from Nazareth; b) nezer - sprout of Jesse; c) Nazir - from the religious group of Samson who were dedicated to God and would not cut their hair.
	Hidden Life (Lk 2:39-40, 52). "Grew in strength, full of wisdom, and the grace of God was with him." The passage shows that he was both human and divine
	Jesus 12 years old (Lk 2:41-45). The age of 12 for a Jewish boy is the age of majority and he becomes talmid (student) entitled to read the Torah (Pentateuch - the Law). The boy would go to the synagogue to study the scriptures before that but he is not yet a talmid. In the Temple, he was listening, asking questions, and also answered questions. At this age, he can be entrusted with important tasks. His important task is to "be about his Father's business." 
	Back to Nazareth (Lk 2:51-52).

Significance of the accounts

	Matthew emphasizes the (1) Davidic descent of Jesus and his virginal birth. These two events complement each other. He mentions fourteen generations 3 times because the word for 14 is dwd (David). Matthew stresses the (2) fulfillment of prophecies in Jesus (there are 5 prophecies he mentions). He stresses Jesus' (3) similarity with characters of the Old Testament. He also emphasizes that he is the (4) son of God.

	Luke presents parallelisms which are antithetic, in order to emphasize the greatness of Jesus. He compares Jesus to John the Baptist. Jesus is the son of the Most High. 
	
9. Baptism and Temptations

The figure of the Baptist and his relation with Jesus

The greatness of the Baptist was mentioned by Jesus in Mt 11:7-15. It was expected that Elijah would come back. Malachias 3:1 prophesied the great prophet precursor. Also Isaiah 40:3-5 prophesied. The Baptism of repentance was a divine institution of a moral character, as preparation for the One who would come. The main purpose was to foster conversion (metanoia).
It was customary that a Rabbi would start preaching at the age of 30.

Significance of Jesus' Baptism

	Mt 3:13-17 presents the epiphany of God (the Father and Holy Spirit) and acceptance of his mission as the suffering servant. He was baptized as an act of humility, to publicly show his divinity and accept his humiliation (kenosis - hiding) as the servant of Yahweh. It is a mystery: Jesus did not need repentance and metanoia but wanted to submit himself to the ceremony to publicly accept the mission from God. St. Paul (Phil 2:6-11) says that "he humbled himself becoming obedient to death..." In Heb 4:14-15 there is reference to this voluntary humiliation.
	The words of God the Father, "This is my beloved Son in whom I am well pleased", fulfills two prophecies: Isaiah 42:1 and Genesis 22:1-2 (image of Isaac). The three divine persons are present. Later on Christ asks people to baptize people with a Trinitarian formula (cf. Mt 28:19).

Jesus, triumphant Messiah over the devil

	The three Synoptics mention this event (cf. Mt 4:1-11, Mk 1:12-13, Lk 4:1-13) but the most complete is Matthew.
	We see that it is the Holy Spirit that led Jesus to the desert. The 40 days' retreat in the Quarantine Hill is a preparation for his ministry in the same way that Moses (Ex. 34-28) was on Mount Sinai for 40 days and Elijah (1 King 19:5-8) went to Mt. Horeb for 40 days.
	Temptation has many meanings in the Bible, but the most common is periasmós (test or seduction). In principle, periasmós is not evil; God tests his people. Seduction has three degrees: suggestion, voluntary dialogue, consent. Jesus only goes to the first degree - suggestion.
	Theological significance: 
(1) All the temptations are prefigured in the Old Testament. Through this he shows that he is one of us.
	(2) Jesus rectifies with his fidelity the wrongs of the Old Testament.
	(3) Jesus wanted to suffer to serve as a model for us

- First Temptation (Mt 4:1-11) - appealing to hunger

- Second Temptation - asking angels to help
	Most diabolical - tempting God, presumption.

- Third Temptation 

At the end, the devil left him (Mt 4:11 and Lk 4:13) then it happened again in Mt 27:39-40 when people were tempting him to come down from the Cross.

After the temptation, he was ready for his public ministry. He began in Galilee and gathered the apostles and disciples.

10. Announcement of the Kingdom

This is the message of Christ's preaching. 

Notion of Kingdom (of God)

	What.  John the Baptist started using this term: "Do penance because the Kingdom of God is coming." (Mt. 3:2). Christ also uses it: "The Kingdom is near..." (Mk 1:15), "My kingdom is not of this world." (Jn 18:36). Ecclesiology defines it as "the dominion, kingship, government that God has of the world." It is not yet full now. It is in the making and God wants to make use of us. The Church is the kingdom of God in the making, the earthly stage of the kingdom which will reach its fullness at the end of time. "The Kingdom of God is among you" (Lk 17:21); "is in heaven" (Mt 5:20); "belongs to the poor in spirit" (Mt 5:3).

Preaching and attitude of Jesus

Jesus talked very subtly about the kingdom because the mindset of the people was that of an earthly kingdom and deliverance from the Romans. The Messiah they were expecting was a human person endowed with powers, but not the son of the Most High.

- How Jesus approaches souls

Jesus approaches souls as a physician, inviting them to conversion (Mt 9:9-13). He calls everyone to conversion, presupposing a desire to change on the part of those called. His call to conversion is so humble that he would mingle with sinners, seeking them "up to the gates of hell" in order to save them. 
He seeks each one personally (individually) as shown in the story of the Samaritan woman (Jn 4) and  Zaccheus (Lk 19:1-10). 
His attitude is one of infinite mercy, shown in the parable of the lost sheep (cf. Lk 15:1-7 and Ez 34:16) and the parable of the prodigal son (Lk 15:11ff). On the Cross, he forgave the good thief.

- How souls should receive him

	Jesus requires people to remove the obstacles: pride and attachments. This is shown in the story of the publican and the sinner (Lk 18:9-14) and the story of the rich young man (Mk 10:17-22). 
	After removing the obstacles, there are more degrees of conversion. One's attitude should be that of a (1) humble and simple child, accepting God (2) freely and (3) eagerly. Another requirement God looks for is to know how to (4) forgive.

The disciples of Jesus

	The disciple is one who chose to follow a teacher. The relationship was something like a father-son and master-servant. The way Rabbis taught was to give examples and tell stories. The stories of Jesus were clearly of a different nature and many were attracted to him.

- Levels of education in Israel

The basic texts of instruction were the Torah and the prophets. There were three (3) levels of education:

•	bet cefer - every child before 12 was taught in the synagogue to read the sacred books
•	bet talmud (instruction) - from the age of 12
•	bet midrash (superior teaching) - joining another Rabbi and becoming a Rabbi himself at age 30

	Our Lord did not have the bet midrash education, only bet talmud. He started preaching and all wondered at his high level of knowledge and authority. He was not legally a Rabbi but all considered him a Rabbi.

- Originality of the Rabbi Jesus

•	The Rabbi Jesus was the one who chose his disciples, ordinarily it is the disciple who chooses his Rabbi.
•	He demanded from his disciples not only special but total dedication and at times to worship him. 
•	His teachings were extraordinary. He was not just another Rabbi. He had special authority and people asked in their minds if he was the Messiah.
•	The goal of the Rabbi was not just for them to learn things, but for them to be like him. 
•	The reward for being his disciple is salvation and the kingdom of heaven.

- Who is Jesus?

	In Genesis God promised a liberator (Gen 3:15), but this liberator did not specify a divine Redeemer. Abraham was promised that the Savior would come from his line. David was promised that he was to be anointed (Gk. Christus, Heb. Messias). In Dan 7:13 the prophecy of a son of man is made presented in the "clouds of heaven". Christ used the term "son of Man" to refer to himself, revealing his divinity little by little until the confession of Peter (Mk 8:27). John confirms it (Jn 20:30-31).

- Why 12 apostles?

	Christ ask for 3 conditions from his disciples: (1) to have faith in Him and to belong to Him; (2) to give one's life for Him (Mk 8:34); (3) to do God's will as the way of belonging to and being identified with Him (Mk 3:31).

	The 12 were chosen to form a college. The aim was to continue the tradition of the 12 tribes. For three years he instructs them, gives them power and reveals himself to them in a progressive manner. Even after his Resurrection, our Lord said that the Holy Spirit was to continue forming them. The powers were the triple munera, but basically to administer the sacraments (Mt 28:19).

- Role of women

	In the time of our Lord, women were considered inferior to men. Jesus uplifts them. Luke presents them in a good light.
	They were accompanying Jesus. They were at the foot of the Cross and Christ appeared first to them at the Resurrection. They were persevering in prayer with the disciples at the beginning of the Church.

- The primacy of Peter

	Peter was brought to Christ through his brother Andrew (Jn 1:35). He was one more vocation. One day Jesus started preparing him for the primacy. At the very beginning, there is an insinuation of this in the change of name (Jn 1:42). Later on in the Confession of Caesarea Philippi (Mt 16:16-19) our Lord calls him Blessed. After the Resurrection, he confirmed this in a substantial manner (Jn 21:1-19). We see him exercising this primacy in the Acts of the Apostles. Jesus had a special prayer of support for Peter (Lk 22:31).

- Practical consequences of being disciples

To be a disciple of Christ means to carry the Cross, i.e., to be free of other attachments and to embrace only the yoke of Jesus. As a consequence of this, Jesus promises true freedom and joy. Before his Passion he promises "your joy will be full" (Jn 15). Our Lord invites Peter not to abandon constant prayer. This is not something individual, the apostle should consider himself living in communion with others. All this means to be living with Christ and identified with Christ (Rom 6:8-11). This living in Christ leads us to live in communion with the Blessed Trinity (1 Cor 6:19-20). "We will come to him and make our abode in Him". A consequence is to be "divinae consortes naturae" (2 Pet 1:3-4).

11. Teachings of Christ - General

Style of Jesus

He teaches not like one more Rabbi but is very original. The characteristics of his style are: 

•	vital - he finds all circumstances to teach everywhere and to everyone with authority
•	balanced - he combines demands with understanding, neither too harsh nor too soft
•	perfect dominion of language - made more play of words and numbers than other Rabbis (cf. Hebrew phonetic sounds of Mk 13:10 and Mt 7:6)
•	consistency - he confirmed his teaching with this life and died for it

The means he uses are two: short sentences (easier to capture accurately) and discourses. 

As a teacher, his wisdom is not taken from somebody else. He is the Word. He is transmitting what he is (CCC 65) what God wants us to know... and Jesus is the Word that God wants us to know. 

We do not know some of the exact words of Jesus. The best way to get the meaning is a prayerful studious reading of the Bible. The Bible should be read with the same Spirit with which it was written (DV).

Sermon on the Mount

	Two evangelists describe the Sermon on the Mount (Mt 5-7 and Lk 6:17-49). The teachings of Christ are summarized in these passages. 

		Matthew 5-7				Luke 6:17-49

   (1) Attitude in order to enter the Kingdom
	8 Beatitudes #8 (Mt 5:3-12)		4 Beatitudes (20-26)
	Responsibility (salt and light)
	Heroism (fullness of the law)		Love of one's neighbor (27-28)
   (2) Rectitude of intention
	Our Father 				Teachings on uprightness of heart (39-49)
   (3) Trust in God's fatherly providence (Mt 6)	
   (4) Fraternity (not judging, respect, golden rule)
   (5) Conditions for entering the Kingdom
	(struggle, narrow gate, danger of false
	prophets, build house on rock)		

- Significance

Jesus is the new Law Giver who perfects the Old Law. The Beatitudes are the specific steps to take to achieve salvation. They have an eschatological meaning, promising salvation not in this life in the life to come. At the same time, the Beatitudes give us in this life peace in the midst of tribulation. 

- Universality of Jesus ethics

What Jesus says is applicable to all men for all time. Salvation is not promised to a particular people but to all who live the beatitudes. The beatitudes are not the whole teaching of the Gospel, but a program of Christian perfection in embryo state. In the Council of Trent we read that sanctity is to constantly strive to do more. The beatitudes are an invitation to do more.

12. Teachings of Christ - Parables

	200 years before Christ 70 scholars gathered and translated the Bible from Hebrew to Greek. They translated Mashal as Parabolé. 
Parables are brief stories (Gk. Parabolé, Lat. Parabola - comparison or analogy to explain an idea; Heb. Mashal - teachings through stories, allegories, comparisons with wide scope of meaning, not just a comparison, e.g., Ez. 17:1-21, Amos 8:1-2. Moshel - the story teller. Nimshal - the interpretation of the story. Hiddush - the actualization of the story in the present situation). Jesus used some Mashal of the Old Testament and gave them an original and richer meaning. It was customary for the Jews to use these stories to easily remember the lesson.
	Through the images of the Mashal, the Jews learned and remembered the messages. Many times a Hebrew would say: "it is a if (mashal)". The nimshal can be either implicit in the mashal or the Rabbi can make it explicit by explaining it, saying: "in the same way..."

Literary theory

	Paul Ricoeur says that the parables of our Lord are a kind of metaphor in which there is a reality to be explained that is supernatural. That reality is very rich in meaning, e.g., the Kingdom. Jesus tries to explain in human terms this rich reality using natural images. Jesus uses hyperbole (exaggeration) to make people understand the greatness of supernatural realities compared with natural things.
	
Originality

	The parables he uses are the most amusing and captivating. There is a new element which is the hyperbole. At the same time, he does not detach himself from the mashal. 
	He has 3 objectives for his parables:
	(1) to reach the interests of the people
	(2) to respect their freedom ("he who has ears to hear...")
	(3) to present the kingdom in a pedagogical manner

The groupings of the parables

	The first big grouping mentioned by Matthew and Luke are the parables of the Kingdom. Matthew names 7 parables:
•	sower (Mt 13:10-16 is mashal; 18-23 is nimshal; Jesus does not make a hiddush; it is to be made by each one. Message - the interaction between grace and human freedom)
•	weeds (Mt 13:24-30 is mashal; the nimshal is implicit. Message - the action of the devil and divine justice in the end)
•	leaven 
•	mustard seed (Mt 13:31-32; the nimshal is implicit - God's favor makes it grow)
•	treasure hidden
•	pearl of great price
•	net

The other grouping is the parables of Mercy. St Luke mentions three, all in chapter 15:
•	lost sheep
•	lost coin
•	prodigal son

The other grouping is the parables of True Justice. Our Lord presented these on his way to Jerusalem, preparing people for the scandal of the Cross.
•	workers in the vineyard (Mt 20:1-16. Message is generous reward God gives everyone)
•	wedding guests (God invites people to happiness but people excuse themselves)
•	wicked tenants (Mt 21:33ff. Nimshal is the history of the Chosen People and how they behave badly)
•	good Samaritan
•	Pharisee and publican (illustrates how prayer should be - humble and contrite)

13. Miracles

	A miracle is a divinely performed sensible effect beyond the common order of nature. God uses miracles in order to transmit messages. Are the miracles necessary? Yes (CCC 156). Faith and reason go together. Faith seeks understanding. When something goes beyond reason, the miracle invites reason to humbly accept it. The value of the miracles is to serve as evidence of divine intervention and divinity of Christ, especially the Resurrection.
	The word "miracle" in the Bible is presented as powers (Gk. dinamais) or signs (Gk. semeia, Lat. miraculo) or prodigies (Gk. térata). The Bible relates many miracles and shows that God is intervening in the history of the Chosen People. Those who deny the miracles in the Bible (e.g., rationalists, modernists) end up explaining them as legends in the mind of the people.

Gospel accounts of the miracles: history and significance

	The purposes:
•	to prove his divine mission and power
•	to manifest his goodness and kindness
•	to raise men's thoughts to higher supernatural truths (the multiplication of the loaves and fish was a preparation to explain to them the Eucharist)

Jesus refuses to perform miracles when there is lack of faith and when it is tempting God.
The miracles are of different types: commanding the powers of nature, powers over spiritual beings, healing, raising from the dead, etc. The greatest is the Resurrection. The ones that openly manifest the divine power of Jesus are the exorcisms. All miracles have the same three purposes pointed above.

Miracles in the life of Jesus

There are 41 miracles narrated in the Gospel. John mentions only 9, but 6 of them were not mentioned by the others. Mark includes 22 (called the gospel of miracles - considering it is a short Gospel - to explain the divinity of Jesus), Luke 21, and Matthew 24. 
The first miracle was that of the wedding feast of Cana (Jn 2:1-11), to strengthen the faith of the disciples. Cana is not far from Nazareth. The occasion was a marriage feast, three days after the call of Nathanael. A celebration could last one week. The main characters are our Lord and our Lady and the disciples. "What would you have me do woman (same address as at Calvary)? My hour has not yet come." It was the first public function and the disciples "believed in him."

The second miracle was the cure of a son of a royal official about to die (Jn 4:46-54), to strengthen the faith of the people.

14. Last Supper and Eucharist

What is the Eucharist? How was it prepared? How was it celebrated? What does Eucharist mean?

	Eu (Latin and Gk. true) charist (Gk. thanksgiving). 
	It can be considered as a sacrament (sign) and as a sacrifice. The Eucharist is the sign of the sacrifice of Jesus.
	St. Thomas says the Eucharist has three aspects:
	- external sign only
	- the sign and effect together
	- the effect only (liberation and grace acting in us)

Images of the sacrifice in the Old Testament

•	Melchisedech offered an uncommon sacrifice bread and wine (Gen 14:18-20)
•	Isaac, the only son of Abraham was sacrificed
•	God commanded the offering of a Paschal Lamb  (Ex 12:21-24)
•	Manna in the desert (Ex 16:4-35)
•	Banquet of the Lord (Is 55:1-3)
•	Suffering servant (Is 42:1-7, 49:1-9, 50:4-9, 52:13-53:12)
•	Permanent sacrifice from rising of sun to setting (Mal 1:11)

These are the major images by which the Eucharist was being prepared. Not all the images are exhaustive. The Paschal Lamb is the most comprehensive.

Preparation for the institution

	During the first multiplication of loaves and fish (Jn 6:1-15), John says that the Pasch was near, establishing a connection. The purpose of the miracle was to prepare the minds of the disciples for what he was going to say the following day: the Eucharistic discourse (Jn 6:24-69). "I am the living bread... the bread that I will give is my flesh..."
	After the Eucharistic discourse, some days later, there is a second multiplication of bread (Mk 8:1-21). After this, some Pharisees asked, "Give us a sign" and he sighed. In the boat he told the apostles, "Beware of the leaven of the Pharisees... When I multiplied the five loaves among the 5000... When I multiplied the seven loaves among the 4000... why is it that you still do not undertand?"

Texts of the Institution of the Eucharist

	The evangelists present the liturgical character and historicity of the institution of the Eucharist.

	There are four (4) texts: The more complete ones are 1 Cor 11:23-26 and Lk 22:19-20. The less complete are Mt 26:26-28 and Mk 14:22-24. 

According the the scholars, the most faithful account is the one of St. Paul. He was converted in year 39 and was attending the Eucharist since then. He wrote the letter in year 57. His style is stereotyped. He is just transcribing the oldest tradition about the Eucharist. There is an element in this account, not present in Matthew and Mark, which are the words: "Do this in remembrance of me." St. Luke also mentions it, and adds "which is given up for you." The accounts of Paul and Luke describe the Hellenistic rite present in the Palestinian area. The ones of Matthew and Mark would describe the Roman rite.

The most ancient is the one of  St. Mark. St. Paul's account is parádosis (what has been told to me). In the same letter to the Corinthians 10:14-22 he talks of how to receive our Lord well. In Heb 13:10-15 he connects the Last Supper with the Crucifixion of our Lord. 

Historicity is confirmed by the following:
•	The study of the texts shows that the Greek used is not a common Greek, because the words were translated from the Aramaic. All the accounts coincide with this archaic Greek. 
•	There are implicit references to prophecies in the Old Testament
•	The 4 accounts describe a liturgical ceremony with bread, wine and some words

Paschal character of the accounts

	When Moses and the Chosen People were to live Egypt, God commanded them to celebrate a sacrifice of a Lamb. Due to that victim, they are liberated. They were to eat the Lamb roasted with bitter herbs, with loins girded and staff in hand. Every year, on the 15th of Nisan, they would continue celebrating the Passover as God had commanded. In the beginning, it was done standing, then later sitting down, later reclining. 

At the time of our Lord the Paschal meal had very precise steps:
(1) The head of the family would go with the Lamb to the Temple. The Lamb would be slaughtered, entrails removed, skinned. Entrails and fat would be burned. Lamb and skin would be brought home to be prepared. The family sits down at table. The head of the family would bless the 1st cup of wine passed on to everyone(Lk 22:17). After the cup was a salad (radish, cucumber, lettuce with dressing) symbolizing the bitter herbs. This ends with a prayer. 
(2) Then follows washing of the hands and a prayer. The dinner is very solemn. There is an explanation of the Exodus to the younger ones and singing of a Canticle of Praise Ps 111-114. The head of the family gives out the unleavened bread (Lk 22:19) and the roasted lamb is eaten.
(3) Then follows the blessing of dishes and a 2nd cup is passed (Lk 20:20). A lamp is blessed and incense is burned.
(4) There is a second washing, the youngest one passing around the dish with water (Jn 13:2-11).
(5) After the dinner is the blessing of a 3rd cup [This is the one the Lord consecrated]. It was customary to add a little water to the wine. The Hymn Hal-lel (Ps 115-118) is sung. Then there is the 4th cup.  A get-together would follow.

The meaning of Jesus' words 

Hoc (neuter) est corpus meum
Hic (masculine) est calix sanguinis mei (metonimy - it refers to the content of the chalice, not the chalice)

The meaning of the words is a real conversion of the bread into the body of the Lord (cf. CCC 1374 and 1413). It is not just a symbol but a transformation (transubstantiation). This is to fulfill what was mentioned in John 6.
There is real presence of Our Lord in the Holy Eucharist. There are different presences of God in the Old Testament (cf. Ex 13:21 - cloud; Ex 25:8 - tabernacle mishkhan/pitch tent - sheckinah; sanctuaries and shrines where God dwells; 1 Kings 8:10-13 - Temple).
When John says "et habitavit in nobis", the Aramaic word for habitavit was eshkenosen to connect with the presence of God in the desert. When Jesus says "destroy this Temple and I will build it up in three days" (Jn 2:19-22), he is referring to the presence of God in his body. This is what the Eucharist is - the real presence.

The Eucharist as memorial, new Covenant, eschatological anticipation

In Greek, the word memorial is anamnesis (to make present again). Memorial does not mean a mere commemoration, but to make present again the Last Supper and the Sacrifice of the Cross. The Last Supper is the sacramental anticipation of the Sacrifice on the Cross. The words of the Consecration used are the same words of Jesus: "This is my Body which is being given up (present tense)... my blood which will be shed (future tense)" as it happened in the Last Supper.
	Covenant is more than an agreement between God and His People. God made a covenant with Abraham, renewed it with David. Jeremias (32:40) talks of a New Covenant which will be eternal. Jesus mentioned "covenant" only once - "this cup is the new covenant in my blood." (Lk 22:20) - which was his Death.
	In CCC 1326, it says that the Eucharist is an eschatological anticipation. Through the Eucharist, we are united to God truly - a foretaste. At that moment, we are enjoying a bit of eternity, and Jesus says further, "The one who eats me will have eternal life," (Jn 6:51) promising eternity later. The prayer Sanctus in the Liturgy already unites us with the angels who are singing the praise to God in Heaven.

15. Passion of our Lord

	The accounts of the Passion are the best presented portion of the life of Jesus because the Redemption was the purpose of his coming. It manifests the great love of God for us and the gravity of our sins. Jesus already prepared his disciples for this moment. Matthew talks of the predictions of the Jesus (Mt 16:21). He uses many metaphors, e.g., the sign of Jonah the prophet, the Baptism by which I have to be Baptized, there is a chalice prepared for me, my hour is not yet come, the hour of passing from this world to the Father, they will wound the shepherd and the sheep will be scattered (Mk 14:32).

Historicity and significance of accounts

	The four accounts complement each other. We gather the following:

•	It was a Friday and it was April 7 or 8 (14th of Nisan)
•	Our Lord was 33 years old
•	The meaning of crucifixion (execution of a criminal - the worst penalty)
•	The sign "King of the Jews" was placed
•	Jesus was abandoned by everyone
•	Fidelity of Mary and the holy women
•	Sobriety of the accounts (confirms historicity of the accounts)

In accordance with Scripture

They took the supper at the Cenacle
They walked to the Kedron Valley to Gethsemane (olive press)
The Agony in the Garden (Mk 14:32-42)
Arrest (Jn 18:1-12 describes it well)
	- "I am He"
	- defense of Peter
Transfer to the Palace of Annas - spent the whole night (Jn 18:13ff)
	- denial of Peter
	- transfer to Caiphas
Brought to Pilate in the morning 
	- interrogation by Pilate (Jn 18:28-39)
Sent to Herod (Lk 23:5-18)
Brought back to Pilate
	- tried to liberate our Lord through Barabbas
	- scourging (Jn 19:1-6)
	- crowning with thorns
	- "Ecce homo" to the crowd
	- Jews insisted to crucify him (Jn 19:7)
	- Pilate frightened and talks to Jesus and gives him up (Jn 19:8-16)
	- Sentence passed, accusation title "King of the Jews" (Jn 19:17-22)
Via dolorosa
Crucifixion
	- Soldiers cast lots for the tunic
	- At the foot of the Cross are our Lady and holy women
	- Our Lord fulfills prophecies (e.g., suffering servant of Isaiah)
Death (Jn 19:29-30)
	- side is pierced, blood and water flow

Divine plan of salvation fulfilled

	The Passion fulfills the divine plan of salvation (cf. CCC 599, 601, 603). Jesus had  so much solidarity with us that he took on our sins and suffered and died in our stead. 

16. Resurrection and Ascension

The confession of the Resurrection

	The confession of the Resurrection is constantly in the minds of the first Christian community (1 Cor 15:3-4) because it is the crowning truth of our faith in Christ (cf. CCC 638). If Christ had not resurrected, vain is our faith (1 Cor 15:12-14). This Resurrection is essentially different from other resurrections because he rose by his own power, glorious, never to die anymore (CCC 646). This is part of the Kerygma (preaching of doctrine by the Apostles).

	The first one to preach the Resurrection to the general public was Peter on Pentecost Sunday (Acts 2:22-33). In the Temple, after making the lame walk, he explained it to the Israelites (Acts 3:12b-16). In the Sanhedrin, he explained it to the rulers (Acts 4:1-10). He explained it to the Gentiles when he visited Cornelius (Acts 10:37-43). The narrations are sober and the Resurrection is considered highly.

	Paul preaches the Resurrection to the Greeks in the Areopagus (Acts 17:29-33). In Antioch, he explains it to the converts (Acts 13:26-31). Resurrection from the dead is mentioned in a matter-of-fact manner.

The accounts of the empty tomb and the apparitions... theological and historical significance

	Mt 28:1-10  - dry and catechetical
Mk 16:1-8  - anecdotic and spontaneous
Lk 23:50 - 24:11  - serene and with more research
Jn 20:1-3,11-18  - fills in what is lacking in the others

	The same event is described from different points of view, giving rise to some incongruence. According to the texts, the facts are:

	- Friday Joseph and Nicodemus take down the body and place it in the tomb (cf. Luke)
	- An angel removed the stone, the guards fainted (cf. Matthew)
	- Women go with paraphernalia, stone removed, young man, ran away afraid (cf. Mark)
	- Women go, angel appeared, Lord appeared, women rejoice, go to disciples (cf. Matthew)
	- Women go, stone removed, two angels, women go to apostles (cf. Luke)
	- Mary Magdalen goes, sees stone rolled, runs to John and Peter, John and Peter go, 
they believed (cf. John)
- Mary stayed, gardener appears, Rabboni, go to "my brethren" (cf. John)

What the Apostles talked about was "the empty tomb". That was great proof for them of the Resurrection, together with the disposition of the linen. The Jews invented a legend that His disciples came at night to steal the body (cf. Mt 28:11-15).

The first apparition was to Mary Magdalen, then to Peter, then Cleophas and companions. Several apparitions to the apostles as a college (together) are recorded. The first one is mentioned in Luke 24:36-43. Here, Jesus shows his glorified body, entering the closed room and asking for food, telling them that he is not a ghost.  John 20:19-22, our Lord confers on them the power to forgive sins. These first two apparitions can be the same narrated by two evangelists. In the third apparition (Jn 20:24) Thomas is present.

Later there is an apparition in Galilee (Jn 21:1-19) after the miraculous catch of fish. Finally, Luke and Matthew present the Ascension, but place it in different settings. Matthew (28:16-20) wants to emphasize the prophecy of Isaiah 8:23 and locates the Ascension in Galilee (the land beyond the Jordan). St. Luke says they went out of Jerusalem as far as Bethany and from a hill he ascended (Lk 24:44-50). What is clear is that before the Ascension, there is an apostolic mandate and gave them the power to govern, teach and sanctify. 

The Resurrection is a historical fact but a miracle, cannot be explained by nature. It is impossible for the Apostles to have invented the Resurrection. They were afraid, not in agreement, etc. We conclude that the Resurrection was a truth witnessed by people who could not have invented it (cf. CCC 643, 644).

The Ascension is connected to the Resurrection. It is described by all the evangelists. Why the Ascension? Why was it necessary to ascend openly? The meaning of the Ascension is not just the transfer to a heavenly place but the participation in the divine power of the Father. Being perfect man, he is now perfect God (sitted at the right hand of the Father).  Jesus Christ precedes us so that we live with the hope of being one day in Heaven (cf. CCC 666). Having entered Heaven, he intercedes for us as a mediator, which assures the permanent sending of the Holy Spirit.

IV. Acts of the Apostles

17. Text (Technical aspects)

Title

	It is not all the acts, not "The Acts..." but Acts of the Apostles, basically Peter and Paul. The author is St. Luke. The muratory fragment of the 2nd century confirms this. Internally, we discover that the one who writes is a companion of St. Paul, written in first person, a learned man, written in good Greek, and references to illness and medical terms. In the prologue, he writes to Theophilus, as Luke's gospel. Some topics are similar to the gospel of Luke.

	Among all the topics, the overriding theme is the action of the Holy Spirit. 

	It was written in Rome between 62 and 63 AD. Reasons for this is that it ends abruptly. Paul dies in 67 AD. In July 64, Nero burned Rome, but this is not recorded in the Acts. Neither is the destruction of Jerusalem in 70 AD mentioned. Therefore it was written before those dates. 

It was written to Theophilus which can be the pious Romans.

Sources

	The sources used by Luke are:
	- the diary of trips made with St. Paul
	- some civil documents of historical accounts, e.g., letter of Roman procurator Felix
	- testimonies of Peter and Paul
	- ecclesiastical documents

Canonicity

	Some critics denied the historicity in the 18th and 19th century because of the many miracles mentioned. The book can be said to be historical because of the sober manner of presenting things. There are many geographical and personal data that check out, though the emphasis is on the prayer, not history. There is agreement between the events of the Acts and the epistles of St. Paul. There is also agreement with historical documents, specifically Josephus Flavius.

Two texts

	There are two texts: Eastern and Western. The Latin Fathers used the Western texts which is 8% longer. St. Jerome translated the Eastern text, approved by the Church. Which is the real inspired book? Majority of critics say that the Eastern text is the real one and the Western text a later version which came out in the 2nd century. Most probably the longer one has additions made by latter writers. In the 7th century, the Church accepted these additions too as inspired.

Literary and theological characteristics

	The Acts talk of the action of the Holy Spirit and the universality of the mission of the Church. St. John Chrysostom calls it the "Gospel of the Holy Spirit". It relates the expansion of the Church.

	It has three main parts: 	the Church in Jerusalem (1-7)
					- Ascension
					- Pentecost
					- diaspora after martyrdom of Stephen
				the Church outside Jerusalem (8-12)
					- conversion of St. Paul
					- Antioch
				the Church spread from Galilee to the world (13-28)
					- trips of St. Paul
					- Council

18. Birth and Growth of the Church

	The Acts cover three (3) decades: 30-60 AD. 

33 AD	Pentecost

36	Conversion of St. Paul

43	Antioch
43-49	First trip of St. Paul (2-3 years)
49	Council of Jerusalem
50-53	Second trip of St. Paul
	53-58	Third trip of St. Paul

	61	First Roman captivity

	65-66	Second captivity
	67	Martyrdom

	Three (3) speeches of St. Peter are mentioned, like a frame for the first part of the Acts devoted to Peter: Pentecost, after cure of cripple, at the house of Cornelius. A Council was held to deliberate on the case of Cornelius. With the conversion of Cornelius, the Church which was closed to the Jews only began opening up to the Gentiles. 

	One of the most laborious tasks of Paul was against the Judaizers (Jews converted to Christianity but leaning to Judaism). St. Peter himself was hesitant to show that he was with Gentiles. Paul is constantly fighting to free the Church from Judaism. 

	Thus the books are called the Acts of Peter and Paul. The first 10 Chapters are more on Peter and the subsequent ones are on Paul. Paul is completely docile to the Holy Spirit and devotes himself to the Gentiles.

Stages of Salvation in the Acts

	There are three (3) stages of salvation:

	1) Pentecost
	2) Council of Jerusalem
	3) Preaching to the end of the world - the Apostles came out with tools for preaching

	The preaching to the end of the world had two (2) forms:

	1) Kerygma - basic evangelization and catechesis to foster conversion
			- used many references to the Old Testament
	2) Didache - deepening in the doctrine for people already converted
			- used the teachings of the Apostles (Acts 2:42)

19. Doctrinal characteristics

Pneumatology

	The way the doctrine is presented is "in action", while the Apostles are going to places and counteracting heresies with Peter and Paul preaching.

	The Holy Spirit is the soul of the Church who manifests himself clearly in Pentecost, who supports them constantly in preaching and guides them where to go. 

Christology

	We see fulfillment of prophecies in Jesus. We see all aspects of the Paschal mystery underscored, clearly presented. The titles used to address Jesus present clearly his divinity, e.g., Kyrios, 

Ecclesiology

	We see the Church as the fulfillment of prophecies. It is referred to as the new Israel. The Church is united by our Lord especially by the celebration of the Eucharist. The lifestyle of the first Christians is presented: praying, learning and celebrating the Eucharist (Acts 2:42). The main concerns of the first Christians were: a sense of commitment and eschatological expectation.