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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