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Jesus and Israel's faith in the One God and Savior Jesus

Catechism of the Catholic Church:

587 If the Act and the Temple of Jerusalem could be occasions of "contradiction" (cf. Lk 2, 34) from Jesus to the religious authorities Israel is its role in the redemption of sins, divine work par excellence, which for them was the real stumbling block (cf. Lk 20, 17-18, Ps 118, 22).

588 Jesus scandalized the Pharisees by eating with publicans and sinners (cf. Lk 5, 30) as familiarly as with themselves (cf. Lk 7, 36, 11, 37, 14, 1). Against those of them "which boasted of being fair and had only contempt for others" (Luke 18, 9 cf. Jn 7, 49, 9, 34), Jesus said: "I do came not to call the righteous, but sinners to repentance "(Lk 5, 32). He went further by proclaiming before the Pharisees that, since sin is universal (cf. Jn 8, 33-36), who claim not to need salvation are blind to themselves (cf. Jn 9, 40 -41).

589 Jesus scandalized especially because he identified his merciful conduct toward sinners with God's attitude Himself toward them (cf. Mt 9: 13; Os 6, 6). He went on to suggest that sharing the table of sinners (cf. Lk 15: 1-2), He admitted to the messianic banquet (cf. Lk 15, 23-32). But it is especially forgiving the sins that Jesus placed the religious authorities of Israel in a quandary. Do they not say with accuracy in consternation: "Only God can forgive sins" (Mk 2, 7)? By forgiving sins Jesus either is blaspheming as a man who makes himself equal to God (cf. Jn 5, 18, 10, 33) or He is telling the truth and this person makes, and reveals the name of God (cf. Jn 17, 6. 26).

590 Only the divine identity of the person of Jesus can justify a requirement as absolute as this: "Whoever is not with me is against me" (Mt 12, 30); of his saying that it is in him "greater than Jonah, greater than Solomon (...)" (Mt 12, 41-42), "greater than the Temple" (Mt 12, 6); when he reminds his subject that David called the Messiah his Lord (cf. Mt 12, 36. 37) when He says: "Before Abraham was, I Am" (Jn 8, 58), and even "I and the Father are one" ( Jn 10, 30).

591 Jesus asked the authorities Jerusalem religious to believe in him because of his father's work he accomplishes (cf. Jn 10, 36-38). But such an act of faith must go through a mysterious death to self for a new "birth from above" (Jn 3, 7) in the attraction of divine grace (cf. Jn 6, 44). Such a demand for conversion against a fulfillment of the promises that surprising (cf. Is 53: 1) allows to understand the tragic mistake of believing Sanhedrin that Jesus deserved to die as a blasphemer (Mk 3, 6, Mt 26, 64 - 66). Its members acted as both out of ignorance (cf. Lk 23, 34, Acts 3: 17-18) and hardening (cf. Mk 3, 5, Romans 11, 25) of infidelity (cf. Rom 11, 20).

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and Temple Israel

Catechism of the Catholic Church

583 Jesus, like the prophets before him, for the Temple of Jerusalem the deepest respect. It was presented by Joseph and Mary forty days after his birth (cf. Lk 2, 22-39). At the age of twelve, he decides to stay in the Temple to remind his parents that he has business of his Father (cf. Lk 2, 46-49). He went there every year at least for the Passover during His hidden life (cf. Lk 2, 41); his public ministry itself was punctuated by his pilgrimages to Jerusalem for the Jewish high holidays (cf. Jn 2, 13-14, 5, 1. 14, 7, 1.. 10 14, 8, 2, 10, 22-23).

584 Jesus ascended to the Temple as the privileged place of encounter with God. The Temple is for him the house of his father, a house of prayer, and he is outraged that its outer court became a place of traffic (cf. Mt 21, 13). He drove the merchants from the temple is jealous love for his Father: "Do not make my Father's house a house of trade. His disciples remembered that it is written: 'Zeal for your house consume me ' (Ps 69, 10) "(Jn 2, 16-17). After his resurrection, the apostles retained their reverence for the Temple (cf. Acts 2, 46, 3, 1, 5, 20. 21; etc.. ).

585 the threshold of his Passion Jesus announced the coming destruction of this splendid edifice of which there will be no stone upon another (cf. Mt 24: 1-2). There is here a sign of the announcement last time to begin with his own Passover (cf. Mt 24, 3, Luke 13, 35). But this prophecy has been reported so distorted by false witnesses during his interrogation at the high priest (Mk 14, 57-58) and be returned to him as an insult when was nailed to the cross (cf. Mt 27, 39-40).

586 Far from being hostile to the Temple (cf. Mt 8, 4, 23, 21, Lk 17, 14, Jn 4, 22) where he gave most of his teaching (cf. Jn 18, 20 ), Jesus was willing to pay the temple tax by partnering Peter (cf. Mt 17, 24-27) he had made the foundation for his church to come (cf. Mt 16, 18). Further, he identified himself to the Temple by presenting himself as the final dwelling of God among men (cf. Jn 2, 21, Mt 12, 6). That is why his killing body (cf. Jn 2, 18-22) announces the destruction of the Temple which manifest entering a new age of salvation history: "The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father" (Jn 4, 21, cf. Jn 4, 23 - 24; Mt 27, 51, Heb 9, 11, Ap 21, 22).

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Catechism of the Catholic Church

574 From the beginning of Jesus' public ministry, the Pharisees and Herodians, with priests and scribes, have agreed to lose ( cf. Mk 3, 6). For some of his actions (eviction of demons, cf. Mt 12, 24; forgiveness of sins, cf. Mk 2, 7; cures the Sabbath, cf. Mk 3: 1-6; original interpretation of the precepts of purity of the Act, cf. Mk 7, 14-23; familiarity with publicans and sinners public, cf. Mc 2, 14-17) Jesus appeared to some ill-intentioned, suspected of possession (cf. Mk 3, 22, Jn 8, 48, 10, 20). He was accused of blasphemy (Mk 2, 7, Jn 5, 18, 10, 33) and false prophecy (cf. Jn 7, 12, 7, 52), religious crimes that the law punished by the penalty death as stoning (cf. Jn 8, 59, 10, 31). Although

575 acts and words of Jesus have been a "sign of contradiction" (Lk 2, 34) to the authorities Jerusalem's religious, those that the Gospel of S. John is often called "the Jews" (cf. Jn 1, 19, 2, 18, 5, 10, 7, 13, 9, 22, 18, 12, 19, 38, 20, 19), even more than for ordinary People of God (cf. Jn 7, 48-49). Although his relations with the Pharisees were not exclusively polemical. They are Pharisees who warn of the danger it (cf. Lk 13, 31). Jesus praises some of them as the scribe of Mark 12, 34 and he eats several times to the Pharisees (cf. Lk 7, 36, 14, 1). Jesus confirmed the teachings imparted by this religious elite of the People of God: the resurrection of the dead (cf. Mt 22 23-34, Lk 20, 39), forms of piety (almsgiving, fasting and prayer, cf. Mt 6, 18) and the habit of addressing God as Father, the centrality of the commandment to love of God and neighbor (cf. Mk 12, 28-34).

576 In the eyes of many in Israel, Jesus seems to be acting against essential institutions of the Chosen People:

- Submission to the Act in all its written commandments and, for the Pharisees in the interpretation of tradition Oral.

- The centrality of the Temple of Jerusalem as a holy place where God dwells in a privileged way.

- Belief in one God which no man can share the glory.

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Jesus and Jesus and the Law

Catechism of the Catholic Church

577 Jesus gave a solemn warning at the beginning of the Sermon on the Mount when He made the law given by God at Sinai during the first covenant, in light of the grace of the New Covenant:

Do not think I have come to abolish the Law or the Prophets: I came not to abolish but to fulfill. For I tell you the truth, before the move heaven and earth, not an i, not a dot on the i not pass from the law, till all be done. Whoever therefore breaks one of these least commandments, will be called least in the kingdom of heaven, on the contrary, one who will perform and teach, he shall be held to great in the kingdom of heaven "(Mt 5 17-19).

578 Jesus, the Messiah of Israel, therefore the greatest in the kingdom of heaven, had to fulfill the law by running it in its entirety to the smallest precepts in his own words. There is even the only one who could do it perfectly (cf. Jn 8, 46). The Jews, by their own admission, have never been able to fulfill the Law in its entirety without violating any precept (cf. Jn 7, 19, Acts 13, 38-41, 15, 10). That is why every annual festival of Atonement, the children of Israel ask God's forgiveness for their transgressions of the Act. Indeed, the Act constitutes a whole and, as recalled by S. Jacques, "would be observed the entire law, if one commits a difference on one point, it's all that we become justiciable" (James 2, 10 cf. Ga 3, 10, 5 , 3).

579 This principle of integral observance of the Act, not only in letter but in spirit was dear to the Pharisees. By giving Israel they have led many Jews of Jesus' extreme religious zeal (cf. Rom 10: 2). The latter, if he did not resolve to a casuistry "hypocrite" (cf. Mt 15, 3-7, Lk 11, 39-54), could only prepare the People for the unprecedented intervention of God that will perfect execution of the Act by the only Righteous One in place of all sinners (cf. Is 53, 11, Heb 9, 15).

580 The perfect accomplishment of the Act could be the work of the divine legislator, born subject to the Act in the person of the Son (cf. Gal 4: 4). In Jesus, the Law no longer appears engraved on tablets of stone but "At heart" (Jer 31, 33) of the Servant who, because he "faithfully bring forth justice" (Is 42, 3) became "the covenant of the people" (Is 42, 6). Jesus fulfills the Law to take upon himself "the curse of the Law" (Gal 3, 13) incurred by those who do not "all the precepts of the Law" (Gal 3, 10) because "the death of Christ took place to redeem the transgressions under the first covenant "(Heb 9, 15).

581 Jesus appeared to the Jews and their spiritual leaders as a "rabbi" (cf. Jn 11, 38, 3, 2; Mt 22, 23-24. 34-36). He often argued within the context of interpreting Rabbinic Law (cf. Mt 12, 5, 9, 12 Mk 2, 23 to 27, Luke 6, 6-9, Jn 7, 22-23). But at the same time, Jesus could only hurt the teachers of the law because he was not content to offer its interpretation within their community, "he taught as one having authority and not as the scribes" (Mt 7 28-29). In him is the same Word of God that had resounded on Mount Sinai to give Moses the written law which is heard again on the Mount of Beatitudes (cf. Mt 5: 1). It does not abolish the Law but fulfilled by providing a divine way its ultimate interpretation: "You have heard that it was (...) ancestors told me I tell you "(Mt 5, 33-34). With the same divine authority, he disavowed certain human traditions" (Mk 7, 8) of the Pharisees who "nullify the Word of God "(Mk 7, 13).

582 Going further, Jesus fulfills the Law on the purity of food, so important in Jewish daily life, revealing its pedagogical meaning" (cf. Gal 3: 24) by a divine interpretation: "Nothing that enters from the outside in man can not defile (...) - Thus he declared all foods clean. What sort of man is what defiles a man. For from within, from the heart of man, come evil thoughts "(Mark 7: 18-21). As with divine authority the definitive interpretation of the Law, Jesus found himself confronted by certain teachers of the Act which did not accept his interpretation of the Yet the law guaranteed by divine signs that accompanied it (cf. Jn 5, 36, 10, 25. 37-38, 12, 37). This is especially true for the issue of the Sabbath, Jesus reminded, often with rabbinical arguments ( cf. Mk 2, 25-27, Jn 7, 22-24), the Sabbath rest is not disturbed by the service of God (cf. Mt 12, 5, No. 28, 9) or next (cf . Lk 13, 15-16, 14, 3-4) done by his healing.

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"Jesus Christ suffered under Pontius Pilate, was crucified, died he was buried "

Catechism of the Catholic Church :

571 The Paschal mystery of the Cross and Resurrection of Christ is central to the Good News that the apostles and the Church after them, must announce the world. The God's saving plan was accomplished "once for all" (Heb 9, 26) by the redemptive death of His Son Jesus Christ.

572 The Church remains faithful to "the interpretation of the scriptures" given by Jesus himself before and after his Passover: "Ought not the Messiah should suffer these things enter into his glory? "(Lk 24, 26-27. 44-45). The sufferings of Jesus took their historical, concrete form that it was" rejected by the elders, chief priests and scribes "(Mk 8, 31) who "delivered to the Gentiles to be mocked and scourged and crucified" (Mt 20, 19).

573 Faith can try to scrutinize the circumstances of Jesus' death, faithfully handed on by the Gospels (cf. . DV 19) and illuminated by other historical sources, to better understand the meaning of redemption.