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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