CHRISTIAN COMMUNITY BIBLE

Dear Reader,
The Bible is the Word of God... but even if you had bought
this book and read it with much attention, you cannot force God
to hand over his message to you. God himself will introduce you
to the Truth if you can meet certain requirments. The first one is
to search with perseverance: the door will be opened to those who
knock. Do not give up if you cannot understand at the beginning,
but ask in prayer and you will receive light. Another condition to
graps the teaching of God is that you search for it together with
your brothers and sisters as yo participate in a Christian commu-
nity.
If you have something to share, suggestions to give or doubts
and questions to be clarified, please write to:
Fr. Francis, U.P. P.O. Box 4
1101 Quezon City, Philippines
Email: bible@claret.org
www.bible.claret.org

Copyright © Bernardo Hurault 2010

Main Editor: Patricia Grogan, FCJ
Imprimatur
Catholic’s Bishops’ Conference of the Philippines
PASTORAL BIBLE FOUNDATION
8 Mayumi St., Diliman 1101 Quezon City
Philippines
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CLARETIAN PUBLICATIONS
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Philippines
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 COMMUNITY
Complete text translated
from the original language
with introductions and commentaries
for the Christian Communities
and for those who seek God.

Forty-eighth Edition
CHRISTIAN
Bible
PASTORAL BIBLE
FOUNDATION

CLARETIAN PUBLICATIONS

CLARETIAN PUBLICATIONS – INDIA

The Old Testament The New Testament

THE LAW (Pentateuch) The FOUR GOSPELS

Genesis 55 Matthew 1319
Exodus 131 Mark 1395
Leviticus 189 Luke 1451
Numbers 225 John 1531
Deuteronomy 271 Acts 1589

PROPHETIC History PAUL’S LETTERS

Joshua 315 Romans 1654
Judges 343 1 Corinthians 1691
1 Samuel 373 2 Corinthians 1719
2 Samuel 412 Galatians 1737
1 Kings 443 Ephesians 1751
2 Kings 484 Philippians 1764
Colossians 1772
Other Historical Books Philemon 1780
1 Chronicles 523 1 Thessalonians 1782
2 Chronicles 548 2 Thessalonians 1789
Ezra 579 1 Timothy 1793
Nehemiah 592 2 Timothy 1802
1 Maccabees 609 Titus 1808
The Twelve
2 Maccabees 644 Hebrews 1813
Minor
Prophets
PROPHETS CATHOLIC EPISTLES
Hosea 885
Isaiah 671 James 1833
Joel 896
Jeremiah 761 1 Peter 1841
Amos 900
Ezekiel 829 2 Peter 1848
Obadia 908
1 John 1853
Jonah 910
The Twelve Minors 2 John 1863
Micah 914
3 John 1864
Nahum 920
Daniel 947 Jude 1865
Habakkuk 923
Revelation 1867
Zephaniah 927
WRITINGS Haggai 930
Job 973 Zechariah 933
Proverbs 1015 Malachi 943
Ecclesiastes 1041
Song of Songs 1051
Ruth 1063
Lamentations 1068
Esther 1075
Tobit 1090 MAPS
Judith 1103 Departure of Abraham 77
Baruch 1120
The Roads of Exodus 156
Wisdom 1127
Sirach 1147 The 12 Tribes 330
Psalms 1193 The Kingdom of David and Solomon 521
 Jesus is Risen!
You have opened the Bible: look for Christ.
The Bible is not only a book for prayer or for our instruction. The Bible is the Word
of God which communicates life to us.
The Cross of Jesus and his Resurrection are at the very center of the Bible. You for
whom the road is difficult and who do not see the light at the end of the tunnel learn from
the Bible that you are walking toward the Resurrection, and understand who the risen
Jesus is for you.

The Bible…
The Bible did not fall from heaven. The books it contain were not proclaimed from
the clouds by some heavenly speaker, but rather they were patiently gathered through-
out the centuries within the heart of Israel, the people of God, thanks to the faith of its
most conscious minorities.
For some eighteen centuries, from Abraham to Jesus, the people of Israel discov-
ered ever more clearly that the One God had committed himself to them. The experi-
ences of the national community, the warnings of those men called prophets, who spoke
on behalf of God, the concerns which developed among believers: all of this somehow
went into these books. The religious leaders of Israel received books, selected and ac-
credited them, then integrated them into the Sacred Book.
That was how the Old Testament of the Bible was formed. It is called testament be-
cause these books were like the most precious inheritance given by God to his chosen
people.
After so many experiences there came a time of crisis for the people of Israel when
God wanted to bring them at last to mature faith. And Jesus came for that purpose. The
most transcendental experience in all of history was fulfilled in him. Jesus—his efforts
to save the Jewish people from imminent destruction, his rejection, his death, and then
his resurrection—this was the final word of God.
The person of Jesus gave rise to the preaching of the apostles and to the first com-
munities of Christ’s Church. The written testimonies of these beginnings, approved by
responsible members of the Church, form the New Testament: books of the New
Covenant, where the book cannot but help the work of the Holy Spirit within us instill-
ing the total, unique truth which becomes certainty within us.

…and Tradition
The books of the Bible only get their message through to those who come to share
the experience of the community where these books themselves originated. There is a
way of understanding the Bible which is peculiar to the people of God: this is what we
call the Tradition of the People of God. Jesus received this tradition from his own fam-
ily and from his people. Later, he taught his apostles a new way of understanding this
sacred history. This is why we speak of the Tradition of the apostles or the Tradition of
the Church.
JESUS IS RISEN 6

To understand the Bible well, we cannot rely on just any preacher’s interpretation.
We must accept it as understood by the Catholic Church—founded by the apostles and
always faithful to their norms.

The Book in Your Hands

The order of the books: an explanation
In the Pastoral Bible published for the use of Christian Communities, the usual
order of the books in the New Testament is maintained: after the four Gospels, there is
the Acts of the Apostles, then the letters of Paul, the letter to the Hebrews, the letters of
James, Peter, John and Jude, and finally the Revelation.
In the Old Testament we made a choice. While the order in the New Testament is
never questioned, the ancient manuscripts offer different orders of the books in the Old
Testament. It is interesting to note that the lists of the books that the manuscripts count
among the inspired scriptures are not always the same.
In effect, to decide which books are or are not the word of God touches the very bases
of revelation. Only those who were chosen to lead the People of God could take such a
momentous decision. The Jewish authorities at the time of Jesus and of the apostles had
not yet taken this step. There was a Hebrew bible used in Palestine and a Greek one trans-
lated from the first, used by numerous Jewish communities scattered throughout the Greek
world. At times this was also used in Palestine. The Greek bible included the most re-
cent books originally written in Greek. (See the note about Deuterocanonicals p. 1089.)
The Greek Bible sent back Ezra and the Chronicles among the historical books
after which it placed the books of Maccabees. It also inserted Daniel among the
prophets. We have maintained the Greek way of classifying these books, for, although
it could still be questionable, it is universally accepted. To the five deuterocanonical
books of Sapiential character (Tobit, Judith, Baruch, Wisdom and Sirach) we have given
appropriate place, that is after the most ancient wisdom Writings.

How to use this book

To facilitate the reading and research of a text through the books of the Bible, an
English bishop at the beginning of the 13th century suggested dividing them into chap-
ters. And in 1551 a French printer completed the work by numbering the phrases of the
New Testament—the verses. A short time later the same was done for the Old Testament.
Each book of the Bible is divided into chapters and each chapter into verses. Usually
a book is quoted in an abbreviated form as for example, Mt means the Gospel according
to Matthew. You will find these abbreviations in the index. Chapters are indicated by large
numbers at the beginning of a paragraph and verses by small numbers within the text.
Reference to a passage in the Bible is given by the chapter number followed by the
verse number. For example Jn 20:13 refers to John’s Gospel, chapter 20, verse 13; Lk
2:6-10 refers to Luke’s Gospel, chapter 2, from verse 6 to 10.
The biblical text is found at the top of the page with the commentaries below in a
different print. The sign • indicates to what paragraph of the text the commentary refers.
We use italics:
– in the New Testament for quotations from the Old Testament. For example in
Matthew 26:3 the evangelist quotes from the prophet Zechariah 13:7;
– in the Old Testament for various reasons which are indicated in the introduction
to each book.
7 JESUS IS RISEN

Where do we begin our reading of the Bible?

The simplest way is to start with the Gospels where we meet Christ, who is the
Light, the Truth and “the” Word of God.
Obviously the Old Testament contains many important lessons. Yet the person who
reads them after having heard Christ understands them differently and discovers a deeper
meaning in them.
Some people are accustomed to opening the Bible at random, thinking that the first
paragraph they find will give them the precise word they need at that moment. Certainly
God can answer their concerns in this way but he never committed himself to commu-
nicate with us in such a manner.
In any case it is advantageous to have read each book of the New Testament in se-
quence at least once. It is good to begin with the Gospels. In this regard, read the Intro-
duction to the Four Gospels at the beginning of the New Testament.

How to avoid misunderstanding the Bible

1. Do not think that you are the first to understand God’s message and that there
were no true Christians before you. This would be the way to become a founder of an-
other strange sect.
2. The word of God is life-giving but that does not mean that every word is an in-
stant problem-solver today. Each word was given by God to people living under concrete
circumstances. Let us ponder what their problem was and what God wanted them to un-
derstand. Then we may ask: What light does this message shed on the present time and
circumstances?
3. God taught his people for more than fifteen centuries from Abraham to the apos-
tles, but he did not teach everything from the beginning. Do not wonder, then, that Moses
and even the Prophets ignored important matters as manifested by the witnesses of Jesus
who is the Word of God.
4. From the very first message which God gave his people, he had in mind the com-
ing of his Son and the mystery of his cross and resurrection. All is to be understood in
this light.
5. In the Bible, what is most important is clearly taught. However, some pages that
actually have little to teach us were written in a sophisticated way according to an old
literary style. Do not cling to some strange sentences to the point of forsaking what is
clear and fundamental.
6. Read your Bible continually, not to learn what you do not yet know, but as a
proof of your love and faithfulness to God. If you persevere, he will give you all the un-
derstanding you need.

Inclusive language
It is relatively easy to translate the Bible into classic English. The marriage between
the Anglo-Saxon and Latin languages resulted in a rich language full of nuances ex-
pressive of abstract ideas—the paradise of the Greeks—and of concrete facts of the He-
brew language as well.
As in many other languages, English used the masculine form referring to both gen-
ders at the same time. Perhaps this is not fair and logical. However, there are many other
things equally not logical in all the languages and everyone understands them. This
would not be a problem in a biblical translation, considering that the Bible transmits to
us the experiences and the discovery of the faith of a male dominant society. Texts have
JESUS IS RISEN 8

been written by men; they were addressed first of all to men, and they were dealing with
businesses in which men played the most important role. One thing is to try to over-
come the injustice of the exclusive (sexist) language and another to try to create a new
language. It will take time to create new personal pronouns and for people to get used
to them… (he/she and his/her) while being faithful to the quality and to the poetic texts.
Present solutions have not been borne out of life but from “political” decisions that per-
haps will not last long. We could think as a solution to put all texts in plural, but can we
do so without being naive?
A biblical message is not only found in an intellectual content but also in the way
it is said. For instance, we realize that the word “Israel” is applied at the same time to a
person and to a people, and that when Moses speaks to Israel, he speaks in singular as
referring to only one listener. In this case, even the English of the first part of the cen-
tury betrayed the meaning when the pronoun “you” was used for both singular and plu-
ral, stealing somehow the flavor of the Deuteronomy discourses.
The same happens with the ambiguity of the word “people” that refers to a people
as a cultural and human group and to an individual, so common in the Bible. We con-
stantly read in the Bible, “your fathers” so as to express continuity and solidarity in sin-
ning from one generation to another. If instead we use “your ancestors,” we would dis-
tance ourselves from a past which is no longer ours.
Let us go further. It is not foreign to Christian personalism, that is so central to the
Revelation and to western culture as well, that the word “man” means at the same time
the human race in general and the concrete reality of this humanity reunited in Christ.
To exchange “man” and “woman” would be to divide and destroy the biblical idea. To
use the term “human being” would destroy both its meaning and its poetry. In Psalm 8,
for instance, “man” is at the same time the human species and the one man, Christ. To
translate this psalm in plural would betray its content. We could present many similar
cases. It would be irrelevant to say that these expressions are only an external frame to
the message; the “Word” is also a human word and it is impossible to totally separate
both realities. At the core of the biblical hope, we find prophetic messages referring at
the same time to the faithful people and to their Savior, being true to both aspects. “Man”
will always mean Christ, and women are included in this expression.
Though we try to use inclusive language as much as possible in our translation, we
have not tried to hide the fact that Sacred History has been made out of masculine ex-
periences; to do otherwise would have been to side with the fundamentalists who deny
the historical aspect of Revelation. We have not systematically attributed to Moses, in
an anachronistic manner, an inclusive language, nor have we written “brothers and sis-
ters” when Paul addresses himself to the Elders and the Jewish priests. We have not
considered the “man” and the male pronoun as “impure” or something to be eliminated
systematically, even in cases referring to Christ, or the King of Israel or one of his min-
isters, or to any of his enemies and adversaries.
Certainly, the biggest difficulty is found in the Psalms, the Books of Wisdom and
in certain passages of the New Testament that we read as something addressed to our-
selves. However, we thought it was more honest to maintain a “classic” translation in
order to be true and faithful to the passages where the text would have otherwise lost its
strength and meaning if translated in plural form.
This kind of difficulty is not only characteristic of modern English: we find similar
problems when translating the Bible into less developed languages, or languages foreign
to the biblical culture. In that case one has to choose between “saying everything that
the Bible says” or “saying it in a way to be understood.” We have not systematically re-
9 JESUS IS RISEN

nounced the usage of classical language. Not all our readers will be pleased with our de-
cision, but we consider, however, a gift from God that in the Church will co-exist dif-
ferent cultures and that our languages will have to compromise a little. This mutual ac-
ceptance is part of the Christian message (Rom 14:14).

What existed before the Bible?

For many centuries the Bible was “the” book, first for the Jewish people and then
the Church. Faith was not only an individual matter, and the entire Bible was centered
on a covenant of God with humankind. There had been a starting point, stages and, at
the end, would take place the recapitulation of our race into Christ and the integration
of the created world into God’s mystery. And so the bible was a story which sought to
be the story of humankind. Not only was it the book of God’s words, but it was also one
of the bases of culture.
Yet the fact is that the whole biblical history was written in the course of several cen-
turies in a small corner of the world. Even if, as we will say, this area was a very privi-
leged place, from their perspective, the biblical authors could see only a very small cor-
ner of space and time. Outside of their own particular history, they could only depend
on hearsay and on ancient traditions. There was no doubt in their minds that God cre-
ated everything “in the beginning,” that is to say, approximately 6,000 years earlier if
we accept a few rough dates from Genesis. No doubt for them the inhabited world did
not go much farther than Europe and the Middle East and the Gospel had been an-
nounced to humanity as a whole, even if entire areas, such as the Islamic countries had
abandoned the faith. In the 13th century, Saint Thomas Aquinas maintained that if, by
chance, there was anyone who did not know the Christian message, for example some-
one who had always lived in the middle of a great forest, God would surely send an
angel to make his word known to that someone.
Science started to question such convictions only in the eighteenth century. First
came the notion of time. And then the discovery of the enormous amount of time needed
for the formation of the universe and of the countless animal and plant species that had
disappeared from the earth. We went from the traditional 6,000 years to millions then
billions of years.
A second stage affected our vision of the world even more deeply. It was the intu-
ition at first, then an ever increasing proof of a real history of living beings. It was no
longer enough to classify the living or extinct species according to their similarities or
differences. The picture was becoming more like a family tree. Common trunks,
branches began to appear depending on the closeness or remoteness of the relations.
Strangely enough, this discovery, which fit well with the insights of some Church
Fathers, was considered by the majority of the Christian world as a dangerous threat to
the faith. One of the reasons was a rationalistic or anti-religious philosophy—it would
be better to say the rationalistic “faith”—of numerous scientists of the past two cen-
turies. For them it was enough to explain a few mechanisms at work in some minute evo-
lutions to maintain that all the inventions and wonders of nature could be explained in
the same way and that all the mechanisms had come by accident from nothing.
Since Christians for their part were accustomed to think in terms of unchanging
truths (this was valid for dogmas of faith), it seemed to them that God must have sub-
jected the heavenly and earthly world to unchanging laws: heavenly bodies merely spin
in circles (an elliptical orbit was already a great concession) and living beings could
JESUS IS RISEN 10

only reproduce themselves in the same way. It was only the second quarter of the twen-
tieth-century that moved beyond the opposition between science, anti-religious in its
claims, and faith which chose to ignore the facts.
What is the point? Simply this. The view of a world in evolution fits in perfectly
with the Christian concept of the time and “ages” of history. If we study Paul’s letters
we will see that for him the whole of human history is God’s educating work from which
the authentic Adam emerges. After Paul, Saint Irenaeus of Lyons saw all of history led
by God’s teaching toward a fulfillment of the race, or of the human community. All this,
of course, is just the reverse of the widespread image of a Tarzan-like Adam who, at the
beginning of time, is handsome and strong as we see him in Michelangelo’s fresco, but
later falls from his pedestal.
If these perspectives are accepted, it is no longer difficult to think that all of creation
took place in time. The “big bang” is an extraordinary approach of a starting-point of cre-
ated time, a time starting from eternity and returning to eternity! Twenty billion years
for the expansion of millions of galaxies, each one with its thousands or millions of
suns. And somewhere, planets. How many? Who knows? How many were inhabited?
Still a greater mystery. Here too faith has its insights. The whole Bible singles out the
freedom and the gratuitousness of God’s gestures. Though God loves all humans and
leads them all to himself, whether they know him or not, he also knows how to choose
the people he wants and to give to them what he will not give to others. Did he not cre-
ate millions of galaxies? This does not prevent him from choosing only one of them, in
some remote corner, to place on it the race of “homo habilis” which God’s Word chose
as his “landing place” in creation.
So, human beings did not happen by chance. They are not monkeys that, after a
few totally unpredictable chromosomal mutations, awakened one day with the ability to
understand. A lot would have to be explained about materialistic theories and those
chance accidents which allegedly, one day, cause a race of male and female monkeys to
engender some great musicians and quite a few pretty girls. Many generations as well
as many links and many humble ancestors were necessary whom God may have already
known and loved as he loves us. The model and the goal, however, were already there
before them, and that was Christ.
At this point, we would like to recall briefly the great stages preceding the forma-
tion of the people of the Bible.

The first steps of human beings

When and how did human beings appear? We can always argue about the terms: what
kind of beings will be called humans? Those who were breaking pebbles, those who con-
quered fire or those who buried their dead? We are speaking of real human beings, those
whose spirit is in the image of God, those whom God knows and who can know God.
No one can answer this question with precision. For many centuries, human beings
did not really change the face of the earth. Their lifestyle and the creations of their minds
barely distinguished them from the anthropomorphous primates from which they came.
Slowly, human beings invented language and made weapons and instruments. They
were not only interested in what was useful and visible. They were artists. Underground,
in the caverns and the grottos where these people celebrated their magic rituals far from
daylight, they expressed their vision of the world by the animal figures they painted in
the walls.
Human beings were religious beings. They buried their dead with rituals destined
to assure them of a happy life in another world. However, primitive they may have been,
11 JESUS IS RISEN

these primitive beings had a conscience: they were capable of loving and they were dis-
covering something of God (as said by Paul in Acts 17:27).

The first civilizations

About 10,000 years ago a change began to occur in humankind. People gathered to-
gether in greated numbers in the fertile plains. Within a few centuries they discovered
how to cultivate land, to raise cattle, to mold and bake clay. There appeared villages
which united to defend themselves and to make better use of the resources of the soil.
The first civilization had been born.
After that, everything happened very quickly. Five centers of civilization appeared
on the earth.
Three thousand five hundred years before Christ, in the geographical area called
the Middle East where the biblical people would be born, two empires were being
formed. One was Egypt and the other was Chaldea, the land from which Abraham would
come centuries later. Chaldea perfected an irrigation system, constructed houses with
baked clay walls, invented a writing system, had laws and a centralized administration.
Egypt had also progressed. They constructed magnificent temples for their gods and
built the pyramids for the tombs of their pharoahs.
Similarly in China and India, approximately twenty centuries before Christ, and in
Central America, ten centuries before Christ, other civilizations were born. Those of
Central America, China and India developed separately since in those days it was very
difficult to travel over the continents. In the Middle East instead, Chaldea and Egypt
were in contact with each other and the road leading from one country to the other passed
through a small country which later would be called Palestine.

The Bible and world religions

These few reminders are enough to show that history and biblical traditions only
cover a small, though one of the most important areas of human history, at the crossroads
of three continents. Perhaps no other area of the planet has seen so many geological and
human upheavals. But most of humanity bypassed this history and experienced life and
God in its own way. We should never forget that.
Biblical people came late on the chessboard of nations and for a long time they did
not raise any questions about those who had not received God’s Word of which they
were the bearers. And for that reason, God said nothing to them about it because when
God speaks to us, he speaks in a human language and within our own culture and, to
some degree, God respects our limitations and our ignorance. However, God had al-
ready communicated his word and his spirit in a thousand ways. At various times, Is-
raelites or Christians thought that everything coming from abroad was bad, that all wis-
dom born outside of Jewish or Christian lands was to be rejected. But there were also
inquisitive times during which faith became enriched through its contact with other cul-
tures, other prophets and other thinkers.
We should not therefore seek too many answers from the Bible about the way God
spoke in other cultures, the way his Spirit was at work in their midst, about the way in
which they are touched today by the energy radiating from the risen Christ and how
they are saved by the one and only Savior. The Bible only asserts that God’s call to
Abraham was the start of a great and unique adventure, one which leads straight to the
Son of God, to his Word or Wisdom made flesh.
 Summary and Dates of Sacred History
THE OLD TESTAMENT
The Time of the Patriarchs
Around 1750 Between the year 2000 and 1750, the two great powers
Abraham of the Middle East, Egypt and Mesopotamia underwent a pe-
riod of intense political upheavals. It was then that nomads
whose means of living was the rearing of goats and lambs
Around 1600 (“Hebrews” in Egyptian), occupied in Palestine the places
Jacob left behind by the Canaanites who after 1,000 years, had
founded in these regions small and numerous kingdoms. The
Bible talks to us about some great figures who left their
names in the memory of these nomadic clans: Abraham,
Isaac and Jacob among others. It is with them that the ad-
venture of the People of God begins. They are the Patriarchs.
1750–1550 For almost two centuries, Egypt was governed by for-
“Slavery” in Egypt eign princes of Asian origin who favored the arrival of no-
mads searching for pastures in the Nile delta. Among them
were the clans from Palestine who later will be part of the
people of Israel: the descent to Egypt of the children of
Jacob refers to this period.
The Exodus and the Conquest
Around 1250 Under the kingdom of Ramses II, some nomads flee to
Exodus Egypt under the leadership of Moses to escape from slave
labor: this is the Exodus, the “flight from Egypt.”
While going through the desert, the nomads live in the
mountain of Horeb, a unique experience which will be decisive
for the future of Israel. In Kadesh, a place of pilgrimage of the
nomads, the clans of Moses share the new faith with other tribes.
1200–1030 The nomads who entered Palestine with Joshua united
Time of Joshua and with those who had been in the country. Towards the end of
the Judges: settlement the second millennium, frequent conflicts occurred between
in Palestine the Canaanites from the interior cities and the Philistine set-
tlers on the hills.
Slowly the nomads were able to impose their law. The
tribes learned to live a certain sense of solidarity, with a greater
1030–1010 trust in the God who saves.
Establishment of the The frequent conflicts and the lack of unity forced the
Monarchy tribes to ask for a king to be their leader. Saul from the Tribe
Saul, the First King of of Benjamin is chosen. His reign without glory will help clar-
Israel ify the respective roles of the prophet and of the king. Israel
will not be a kingdom like the others since it is God’s people.
1010–970 Saul dies in the battle of Gilboah. David is consecrated
Reign of David king of Israel by Samuel. He reshapes the unity of a people
that was again torn apart by tribal feuds. He conquers
13 SUMMARY AND DATES: O.T.

Jerusalem which was outside the territories of the tribes and

makes it the capital. Military campaigns consolidate the sov-
ereignty of Israel over the small surrounding kingdoms.
The Time of the Kings
970–931 Solomon, son of David, adopts the concept of the Ori-
Solomon ental kings by taking foreign wives, with their gods and their
cultic practices. He builds the Temple on an elevated area
dominating the city and builds his palace nearby: on high,
God and king, and below the people, a politics of prestige
mainly at the expense of the northern tribes.
931 The crowning of Rehoboam in Shechem is the occasion
The Schism for the northern tribes to present their complaints to the new
king. His refusal to listen to them provokes rebellion. The
northern and central tribes organize themselves as an inde-
pendent kingdom that will keep the name kingdom of Israel.
The south, remaining faithful to the descendants of David,
will become the kingdom of Judah.
The Golden Age of the Prophets
931–721 After the schism, the two kingdoms often live in conflict,
The time of the two worsening the difficulties coming from external aggression.
kingdoms In Israel as well as in Judah, the prophets will unceasingly
recall the marvels God had done in favor of their “fathers.”
They proclaim fidelity to the demands of the covenant and
the conversion of the heart.
Through daily contact with the Canaanites, the kingdom
of Israel lets itself be attracted by the cult of idols and accepts
pagan customs.
The intervention of the prophets: Elijah, Elisha and Hosea
The kingdom of the north experiences the instability of
human institutions: coup d’etat and the changes of dynasties
multiply.
721 The awakening of Assyria in the eighth century brings
Fall of Samaria and to an end the kingdom of the north. The country is invaded
exile to Nineveh. The and part of the population is deported to Nineveh. Others take
kingdom of Judah their place, and since then, Samaria becomes a province of
remains. the Assyrian empire.
In spite of its mistakes, the kingdom of Judah experi-
ences another favor. Faithful to his promise, God maintains
on the throne the descendants of David. Then the interven-
tion of the kings to ensure the clerical authority of the Tem-
ple of Jerusalem and the intervention of the priests in favor of
the legitimate kings.
It is in the kingdom of Judah that God calls the largest
number of witnesses to his Word. Some of the great prophets
lived during the eighth and seventh centuries: Isaiah, Micah,
Zephaniah, and Jeremiah. The expectation for the mes-
siah and of a new age takes shape. Miraculous liberation of
SUMMARY AND DATES: O.T. 14

Jerusalem in 701. Offensive return of paganism under As-

syrian pressure and reform of King Josiah. Assyrian and
Chaldean invasions.
Double siege of Jerusalem; the city falls captive. The
elites are deported to Babylon.
The Exile
The destruction of Jerusalem and of the Temple is a
dreadful test of faith. This time, God did not intervene. Had
he forgotten his promises or was he powerless?
587 This is a decisive turning point for Israel’s faith. The
The destruction of prophet Ezekiel affirms to the deported people that God is
Jerusalem and of the with them in their exile. If they convert, God will have them
Temple back in their native land. But the question at hand is whether
587–538 or not the kingdom of Israel will be reestablished under the
The Babylonian guidance of better shepherds than the previous ones.
Captivity The “Second Isaiah” opens new perspectives: the humilia-
tions of Israel were allowed by God to prepare it for a world-wide
task. Its weakness will be its strength because the final word of
God is not his power but his love. This revelation is so new that
the majority of the exiles forget the message and they will have
no other goal than the restoration of the ancient kingdom of David.
538 Cyrus, the Persian, successively conquers the king-
The Edict of Cyrus doms of the Middle East and builds up a vast empire. As ruler
of Babylon, he authorizes the deported population to go back
to their places of origin. Jewish caravans return to Jerusalem;
the Jews rebuild the Holy City and the Temple.
The Jewish Community after the Exile
520–515 A considerable task takes place in Judaism under the
Construction of the leadership of Ezra. It is at that time that the majority of the
second Temple Old Testament books are somewhat definitely fixed, espe-
cially the Law or Torah.
445–398 The clergy takes a dominant role in Israel. The country,
Mission of Ezra and a province of the Persian Empire had lost its independence;
Nehemiah the priests, servants of the only Temple, ensure the unity of
the people of God.
336–323 From Macedonia, Alexander puts an end to the armies
Alexander the Great of Darius and advances as far as India. At his death twelve
conquers the Persian years later, he leaves behind an empire which his successors
Empire divide among themselves. Thus Palestine is taken by the Se-
leucides who ruled in Antioch of Syria, and the Lagides (or
Ptolomees) who ruled in Egypt.
Hellenism (the Greek culture) conquers the Middle East.
Strong tension in the Jewish community between those open
to the Greek culture which conquered the Middle East and
those attached to the ancient traditions. Beginning of the Has-
sidic movement (the “religious”) from which will come the
Pharisees and the Essenes.
15 SUMMARY AND DATES: O.T.

167–154 Antiochus IV, king of Syria, plunders the treasures of the

The Great Persecution Jerusalem Temple to reorganize an army. This sacrilege and the
following repression lead to the rebellion of the priest Mat-
tathias, followed by his sons Judas Maccabeus, Jonathan and
Simon. After fierce fights and cruel persecutions, the Jews re-
cover their independence. Simon Maccabeus, high priest and
king, begins a dynasty where political and religious powers are
united under one person. The dream of a great kingdom of
David was enkindled once more: reconquest of faraway territo-
ries, taking advantage of the decadence of the Syrian kingdom.
63 The Hasmonean (Maccabean) dynasty falls into deca-
Pompey conquers dence: the last Hasmonean fight for power. Pompey, in the
Jerusalem name of Rome, profits from this and takes over the country.
Under Rome’s control
37–4 B.C. After years of intigues, Herod the Great, a foreigner,
Herod the Great marries an Hasmonean. He makes his rivals disappear and
convinces Rome to name him king.
Although the high priests are appointed by the existing
power, their appointment is not for life. They are at the head
of the party of the Sadducees. The Zealots become a terror-
ist movement against the Roman occupation with the exor-
19 bitant taxes from Rome, collected by the publicans, famine,
Reconstruction of the unemployment yet much work absorb the manpower.
Temple Herod begins the reconstruction of the Temple.

THE GOSPELS
4 B.C.–6 A.D. About two years before Herod’s death, Jesus is born.
Archaelaus and Herod Great turmoils at the death of Herod. Emperor Augustus
Antipas gives Judea to Archaelaus, and Galilee to his brother, Antipas.
Rome, displeased with the bad reign of Archaelaus, removes
him from power and sends him to Gallia in Vienna. Judea is
then placed under the direct administration of the Roman
governor of Syria. Zealot terrorism in Galilee and repression.
6–39 A.D. Roman procurators rule over Caesarea across the sea, which
The period of the Rome has made the new capital of Palestine. The most well-
Roman procurators known Roman procurators is Pontius Pilate, who will condemn
Jesus to death. Galilee, “an allied kingdom,” is given to Herod
Antipas. Herod’s intrigues will eventually lead to his exile.
27–30 In the autumn of the year 27, the preaching of John the
The years of the Baptist and the beginning of the public life of Jesus.
Gospel Passover of the year 28, first ascent of Jesus to Jerusa-
lem (Jn 2:13).
Year 29: John the Baptist is executed in the fortress of
Machaerus.
Year 30: Jesus is crucified, most probably, on the eve of
the Passover, April 7, year 30. He rises on the day following
the sabbath.
CHRONOLOGY 16

APOSTOLIC TIMES
Data from the Acts of the Apostles Letters of the
Historical Data
and the Epistles Apostles

Year 30: At Pentecost, the birth of a He- Oral tradition, then

brew-speaking Christian community in written in Hebrew (lit-
Jerusalem urgy) or in Aramaic
(catechesis).
From the year 30 to 36: Christian com- First writings in Greek
munities in Judea, Galilee and Damascus. by the Hellenists.
The beginning of a Greek-speaking com-
munity in Jerusalem.
Autumn 36: Pilate This departure could explain why the San-
is called back to hedrin dares to have Stephen stoned to
Rome death. (Acts 7:57): Year 36.
End of Year 36: Conversion of Paul on
his way to Damascus (Acts 9).
Nabatean King Are- Years 38–39: Paul escapes Damascus
tas IV dies in 39 or and goes to Jerusalem and Tarsus (2 Cor
40. 11:32; Gal 1:18).
Years 39–40: The beginning of the
Church of Antioch.
At the same time, Peter goes to Caesarea
to baptize Cornelius (Acts 10–11).
Year 41: Emperor Year 43: Herod Agrippa had James, the
Claudius in Rome. brother of John executed. Peter is freed
He appoints Herod from prison and escapes most probably to
Agrippa I as king of Antioch (Acts 12). James, “brother of the
Judea and Samaria. Lord,” heads the Church of Jerusalem.
Years 43–44: Most probably the incident
between Peter and Paul happens in Anti-
och (Gal 2:11).
Year 44: Death of Commentary about his death in Acts
Herod Agrippa Ju- 12:20.
dea becomes a Ro-
man province again. Between 44 and 48, the first mission of
Paul (Acts 13:1): Cyprus and Pisidia. The
return to Antioch in 48 (Acts 14:27).
Year 48: Famine Prophecy of Agabus (Acts 11:27).
in the East and in
the West
17 CHRONOLOGY

49: 14 years after his conversion, Paul

brings alms to Jerusalem (Gal 2:1; 2:10;
Acts 11:29). The Council of Jerusalem:
the question of circumcision of the pagans
(Gal 2:2; Acts 15).
Paul in Antioch until the Council of Jeru-
salem during the feast of the Dedication
in 49 (Acts 15).
Year 49: Edict of Second Mission of Paul in the year 50
Claudius expelling (Acts 15:35): foundation of the Church in
the Jews from Rome Galatia, Macedonia and Greece (Acts 16-
(Acts 18:1) 17).
Gallion, proconsul in Paul remains in Corinth for a year and a 1 Thessalonians
Corinth in the years half. Arrival and departure in mid-season: 2 Thessalonians
51 and 52. Paul is from September 50 (Acts 18:1) to March
brought to him. 53 (Acts 18:18).

April 53, Paul goes to Ephesus. By boat

to Caesarea, Jerusalem and Antioch (Acts
18:22).
Year 54: Death of Paul sets off again (beginning of 54?) and
Claudius. Nero suc- visits Galatia (Acts 18:23). In autumn,
ceeds him. Paul is in Ephesus where he remains for Pentecost 56:
two years and three months (Acts 19:1). 1 Corinthians
Year 56: Most probably a trip to Corinth
Philippians
(2 Cor 13:2). Then Paul is imprisoned in
Ephesus.

End of 56: Paul is liberated and struggles Gal; 2 Cor 10-13

against the Judaic propaganda. Pentecost 57:
2 Cor 1:9
Paul goes to Macedonia and then evan-
Letter of James (?)
gelizes Illyricum (Rom 15:19). In Greece
Winter 57-58: Rom
for the winter 57–58.

February 58: goes to Philippi Letter to Titus

At the end of the Passover week, Paul 1 Timothy
goes to Troas (Acts 26). Encounter at
Miletus (Acts 20:7). Arrives in Jerusalem
for Pentecost (Acts 20:16).

At the end of Pentecost week, Paul is Letter of Peter

taken prisoner at the Temple: June 58
Felix, governor from Paul prisoner for two years in Caesarea, September 58 (?):
year 52 to 60. He is close to Felix (Acts 24:27). In the year 60, 2 Timothy
replaced by Festus soon after Festus’ arrival Paul appeals Ephesians
who dies in 62. (Acts 25), leaves for Rome in September. Colossians and
Philemon
CHRONOLOGY 18

60: Colossae is de-

stroyed by an earth-
quake
62: The high priest February 61: Paul arrives in Rome (Acts Letter to the
has James, the broth- 28:11). Hebrews
er of the Lord, stoned
to death.
63: End of the captivity of Paul (Acts Gospel of Matthew
28:30). Paul might have gone to Tarra- (?)
gona (Spain) as he had wished (Rom
15:28).
64: Burning of Rome 64 or 65: Peter and Paul martyred. 63 or 64: Most pro-
and persecution of bably in Greece, Luke
the Christians. publishes the Gospel
and the Acts.

66: Jewish War; In Rome, Gospel of

Christians in Jeru- Mark.
salem try to flee to
Pella.
70: Conquest of Je-
rusalem and burn-
ing of the Temple.

81: Persecution of Around 90, the preaching of gnostic Nico-

Domitian. laitans in the province of Asia.
Towards 95–98 John, already in Asia is Revelation of John
exiled at Patmos
98: Emperor Trajan In Ephesus John confronts the preaching Letters and Gospel
in Rome. of Cerinthe. of John
 From the Apostles to Us
Seventy generations separate us from the time of the apostles. This span covers
twenty centuries of Church history. To speak about the Church is to speak about these
sisters and brothers of ours: it is easy to criticize them or to think that they should have
been better, but it is more difficult to know the world in which they lived, a world very
different from ours, and to understand what they tried to accomplish under the inspira-
tion of their faith.

Free people, virgins and martyrs

Christians of the first centuries had the exciting experience of their newly found
freedom. They felt free of pagan superstition, of fatalism in facing destiny, and of death
without hope, free also from their own selfishness. But they paid a high price for this
freedom. In their days there was no law superior to the emperor’s will or to the customs
of the people. Yet Christians placed Christ above human authorities and, being consci-
entious objectors, were treated as evildoers. Christian love and virginity were insults to
the vices of the pagan world.
Christians were therefore persecuted. During three centuries there were repressions
and martyrs, sometimes in one province of the empire, at other times in another. In some
periods all the forces of power were unleashed against Christians with the intention of
wiping out the name of Christ. The crowds who, for entertainment, would go to watch
the tortures inflicted upon Christians came back ashamed of their own wickedness and
convinced of the authentic humanity in the persecuted.

Constantine’s conversion
Meanwhile the Roman world was becoming decadent. Before they were vanquished
by their enemies, the Romans’ spiritual forces which had so exalted their empire were
weakening: the old beliefs were lifeless. In the year 315, Constantine, the emperor him-
self, asked to be baptized. After him, all rulers were Christians. This was a decisive
event for the Church which became protected instead of being persecuted.
This triumph, which in a certain way benefited the masses, brought along some dis-
advantages as well which would be seen with time. From then on the Church had to be
the spiritual force needed by the people of the Roman Empire. It replaced the false re-
ligions and opened up its doors for the crowds seeking baptism. The Church was no
longer restricted to believers baptized after being converted and tested. Rather the
Church had to be the educator of a “Christian people” who did not differ significantly
from the previous “pagan people.” What was gained in terms of numbers was lost in
terms of quality. The “Christian” emperors were not much different from their prede-
cessors. As they had been the supreme authority in the pagan religion, now the emper-
ors wanted to rule the Church, to appoint and control its bishops. They protected the
faith: they also protected a state religion against the “virus” of the Gospel.
On the other hand, when Christians were no longer underground and oppressed,
they became more involved in worldly problems. How could they reconcile the culture
of their time with faith? This was the period when the bishops, called the “holy fathers,”
FROM THE APOSTLES TO US 20

gave an extensive presentation of the faith as they responded to the questions of their
contemporaries. St. Augustine stood out among the best.
Some people prefer not to see the difficult aspects of faith. Those who dare to probe
them (as should be done), do not always bother about errors. A heresy which spread
rapidly and almost destroyed the early Church was “Arianism.” Due to their fear of di-
viding the one God, Arians denied that Christ was the Son, equal to the Father; they
considered him to be only the first among other beings in the whole of creation. Arian
emperors would appoint Arian bishops. However, as Jesus had promised, the Holy Spirit
preserved the faith of Christians and the heresy faded.
Seeing that the Church was no longer the fervent community of the time of the mar-
tyrs, Christians looking for perfection in those days began to organize themselves into
austere and demanding communities. They felt they had to withdraw from the comfort-
able life to seek God with their whole soul. First in the deserts of Egypt, then through-
out the whole Christian world, there sprang up monks and hermits. In the Church, monks
preserved the ideal of a perfect life, a life totally surrendered to Christ. Their life of mor-
tification allowed them to know the deepest recesses of the human heart. And God, for
his part, gave them the experience of transformation or divinization reserved for those
who have left everything for him.

The yeast in the dough

When the Roman Empire collapsed with the invasion of the barbarians and was
devastated it seemed as though it was the end of the world. (We mention the Roman
Empire not because it was the only inhabited place in the world, but because Christian
preachers had scarcely gone beyond its frontiers.) It was the beginning of some cen-
turies of ruin and devastation. Some thought the end of the world was near.
But in reality, this destruction announced by John in Revelation marked the begin-
ning of a new time. The Church did not collapse in the turmoil. Instead, it discovered a
new role: to evangelize and educate people who, after the barbarian invasions, had come
back to a poorer society, quite uncivilized and totally disorganized.
The only moral force or stable institution people knew was the Church. Many times
the bishop became the only “defender of the people” against the invaders. There was no
one but priests to educate the people; books about ancient culture were kept in monas-
teries along with the Sacred Scripture. The Church was the soul of these primitive peo-
ple, who were cruel and excessive. While the Church was struggling to limit wars and
revenge, to restore civil authority, to protect women and children, and to teach the val-
ues of constructive work, it allowed itself to be invaded by superstition and corruption.
Quite often it seemed that even the highest authority, the popes and bishops, sank into
corruption and vice… but the Church was far more than they, and what had been sown
in tears would bear fruit.
In the course of salvation history, God instructed the people of Israel in the midst
of many errors that would be corrected in time. In their turn the peoples who formed
Christianity, learned to live as human beings, responsible and free. In the new civiliza-
tion that was emerging, culture, art and above all ideas were the products of their faith,
even if they were mixed with many things, not completely Christian.

Catholics and Orthodox: the Schism

The Eastern part of the Roman Empire resisted the barbarian invasions. Little by lit-
21 FROM THE APOSTLES TO US

tle this part of the Church, called Greek or Orthodox, which later would evangelize Rus-
sia, distanced itself from the Western part occupied by the barbarians and led by the
Church of Rome. There were two churches, different in culture, language and religious
practice although keeping the same faith. Both churches, however, erred in paying more
attention to their own customs than to the common faith. Thus, the Eastern church moved
away from the pope, Peter’s successor in Rome.
Later the Turks, followers of Islam, conquered the rest of the Roman Empire in the
East and there remained only a few Christian communities where the ancient churches
of Syria, Palestine, Egypt… had flourished. Today, Greece, Romania and Russia form
the most important part of the Orthodox world.

The Church and the Bible

In 1460 Gutenberg’s discoveries made the printing of books possible. Before that
there were only expensive and rare books, written by hand. The average person could
not have a Bible, nor even a Gospel. The Bible was read in church and was the source
of preaching. To make it more visible to the faithful, no church was built without adorn-
ing it throughout with paintings, sculptures or stained-glass windows depicting biblical
scenes.
The invention of Gutenburg was to make the Holy Scripture available to everyone,
provided of course one could read. This technical discovery would also speed up a new
crisis in the Church. For centuries Church institutions, clergy and religious upheld the
culture and the unity of the Christian world; as a result of their social status, worldly in-
terests tended to attract greater interest than did the ministry of the Gospel itself. But
what was more grievous, the institutional Church had become a very heavy religious sys-
tem, often stifling intellectual research as well as evangelical renewal. Many outstand-
ing religious and holy people protested and asked for reforms. But no reforms followed.
With the printing of the Bible many thought that the only way to reform the Church was
to give the Sacred Book to everyone so that by reading it, people would appreciate the
original message and correct the errors and evil customs which had become so en-
trenched.
Martin Luther took upon himself the task of translating the Bible into German,
which was the language of his own people. Up till then the Bible had normally been
published in Latin, the language of the clergy. Only a few at that time considered indi-
vidual reading of the Word of God important for all Christians. It was feared that if the
Holy Book were given to everyone, many would not interpret it correctly. Such a view
was not entirely wrong: shortly after Luther had translated the Bible into the language
of the people, his disciples began fighting among themselves and founded rival churches,
each one convinced of possessing the truth.
Later, after the rift with the Protestants, the Catholic Church, impoverished in
human riches reformed itself. Great things were achieved and saints with exceptional
personalities abounded. Still the Catholic Church was unable to stress listening to the
Word of God. On the contrary it was more than ever under the control of ecclesiastical
authority, restraining to a large degree the expansion of the role of the Christian laity.
Preachers and missionaries did indeed preach the Gospel, but were more like knowl-
edgeable experts than servants of the Word of God trying to discover, together with their
sisters and brothers, its richness.
FROM THE APOSTLES TO US 22

The missions of the Western Church

From the time of the apostles, believers have been preoccupied with passing the
faith on to others. There were missionaries who ventured among hostile peoples, or peo-
ple who spoke different languages, in order to preach the Gospel when all Europe was
more or less united under Christianity and the cultural and social fields animated by the
Church, people felt the missionary task had already been achieved. What existed outside
the Christian nations? Most would have answered: “Only the Moors.” The Moors, that
is the Muslims, were fierce enemies of the Christian nations. No one thought there were
other people beyond themselves and the Muslims.
Some prophets like Francis of Assisi or Raymond Lull understood it to be better to
preach Christ among Muslims than to fight with arms. There were also some mission-
aries, like John of Montecorvino, who traveled to Asia on foot all the way to China.
They were the exceptions. In those days which may seem remote to us, the churches of
Europe already accumulated centuries of tradition; they had their culture, their own way
of thinking about the faith and of living the Gospel. It was very difficult for people of
that time to understand people of another culture and to pass the Gospel on to them in
such a way that they could organize themselves into a church suited to their own tem-
perament and according to their own way of thinking. It is the main reason why the mis-
sions which the Church established in these distant places did not prosper and the Church
became identified with European Christianity.
When Marco Polo, Vasco da Gama and Christopher Columbus pierced the wall of
ignorance surrounding Christianity, the Church realized the true dimension of the world
which had not yet received the Gospel: Africa, Asia and America. The first to sail to far
countries were merchants and adventurers—unobtrusive people do not usually venture
into such exploits. But as soon as they had discovered the new world, they were to be
accompanied by adventurers of the faith, people eager to win for Christ those who did
not yet know him. Among those who left without weapons, with little preparation other
than their faith were saints and martyrs.
In Africa, mission and colonization traveled together. Christian faith reached ani-
mist religions. In their preaching, missionaries lightly regarded the cultural background
of people so that the numerous baptisms did not mean the depth of the African soul had
been converted.
In great parts of Asia, especially in China and India, many missionaries were not
prepared to undertake an evangelization starting with the knowledge of local culture
and religion. The ignorance of such a long religious experience resulted in the conver-
sion of only minorities except in some parts of India and Vietnam.
It seemed that mission in America would be easy and fruitful. The Spaniards de-
stroyed the indigenous nations and, oftentimes, ruined their culture. The natives did not
resist the faith and, in various places, privileges were granted to those who became
Christians. But under a thin layer of Catholic practices, the native people preserved their
pagan beliefs. Most of them did not encounter Christ, nor did they convert to his mes-
sage in a meaningful way.

The rebellion of the laity

When we discussed Christianity, we said that the Church often took over many pub-
lic services out of necessity for there were no civil or military authorities to administer
them. The clergy founded and managed schools and universities; the religious were in
23 FROM THE APOSTLES TO US

charge of public health—hospitals, hospices and orphanages. Monks colonized and de-
veloped uncultivated lands.
In time, the more responsible among leaders and intellectuals realized that all these
tasks should be given back to civil authorities. They agreed with the Gospel which dis-
tinguishes between what belongs to Caesar and what belongs to God. They had to con-
front an already established power and custom: how difficult it is to cede one’s respon-
sibilities to others! In the historical changes that accompanied the birth of modern
nations, lay institutions and sciences independent of the faith, often appeared to be a
struggle against ecclesiastical power. Everyone has heard of the trial against Galileo and
the political conflicts between popes and kings.

The Church and the modern world

In the last four centuries the world has experienced more crises, progress and
changes than cumulatively in all previous times. Christian faith gave Europeans the en-
ergy, security and awareness of their mission in the universe which enabled them to for-
mulate science, develop techniques and dominate other continents. Obviously, conquests
and colonization sprang from motives very foreign to faith; even so, they were un-
knowingly completing the plan of God who, from the beginning, contemplated the re-
union of all nations.
The Church participated in this expansion. In the 19th century there were as many
as 100,000 missionaries, priests and religious committed to evangelization and educa-
tion in Asia, Africa and America.
However something very important was occurring in Europe. The Church was fac-
ing modern culture which had emerged from the Church but which, having become in-
dependent of it, was turning out to be an enemy. Learned minds commonly believed
that their wisdom was capable of bringing about progress, happiness and peace to hu-
manity. Conversely they saw nothing in the Church but ignorance and prejudice. In
short, they saw the Church as the main obstacle to human liberation. Many dared to pre-
dict the death of Christianity before the 20th century.
There was no less blindness in the church. It is only a hundred and fifty years since
a pope condemned railways as a diabolical invention. The hierarchy was accustomed to
teach and to have the last word on every topic. Even today it often is not able to remain
silent on problems concerning the laity, where ideally each person should find his/her
own way according to faith and conscience, and make responsible decisions with the
help of the Holy Spirit.
The Church gradually found itself marginalized in many areas. It was tempted to ab-
sent itself from the world and stay far from the realities of life as a small group of those
who know and are saved. Such a temptation has always been present. Great apostles
have fortunately shown that the Church can fully carry out its mission in the world pro-
vided it always comes back to the humble Christ, servant and poor, instead of seeking
support from the great of this world or trusting in its banks.
The Church is no more than a minority in the world: about a billion Catholics among
six billion inhabitants of the earth. More than ever this minority feels concerned with all
that is human, knowing that God saves not only souls but the human race as a whole.
Just when the world is seeking its unity, Christianity remains divided. Catholics and
Protestants embody the same division that was seen in the two nations of Judah and Is-
rael: the Catholic Church more attached to the authenticity of the faith and to the tradi-
FROM THE APOSTLES TO US 24

tion of the apostles, the Protestants more enthusiastic for the communication of the Word
of God. Although unable to unite up to now, they must face together the call of the world
where a planetary civilization appears to be in its early stages.

The return to the Gospel

Return “to” the Gospel. All through history the Church has experienced renewals
and reformers. Reform has always meant a return to the Gospel.
Today however, a return to the Gospel has taken on a special meaning. For cen-
turies (what Paul and Luke have called “the time of the nations”), the Church was the
educator of the people where it established itself. With them it went through the same
experience as the people of Israel. It both handed over the Gospel, the mystery of God-
communion, the love and mystery of the cross to them; and it took its part in the slow
climb of nations to maturity, through suffering, struggle and ignorance.
Today we begin to look back on the road that has been traveled. The Gospel was for
all humankind, which was a declaration of a humanity-with-God. Yet progress now
means taking steps toward this encounter with all cultures and all human realities. It is
the hour for the Church to fully enter into the New Testament. From now on the Church
will no longer be the tutor of the nations, but Christians will rather be yeast in the dough.
The huge Church structures, which can only grow bigger will lose their importance.
The search for God through his word will take the most important place in the religious
life of the believer.
It would be more appropriate for us to speak of a return “of” the Gospel. Today the
Gospel emerges as the key to our history. For centuries Christians have seen in faith and
religion the means of saving their soul and of serving God, but they lacked the key to
understand actual history in its daily barbaric reality. It is only now that the key words
of the Gospel begin to make sense in the context of planetary problems. It is not an ac-
cident that in the eastern countries millions of people search in the Gospel for the secret
of a seeming western superiority.
Whatever the sin and ignorance of the West has been, the risen Christ has been
working on humanity through them. The Gospel is not merely words (and hardly a re-
ligion), but an opening, a state of grace in the human person who finds herself/himself
facing God, through the cross of Christ. Few bastions of humanity still resist new forces.
Cultural worries, even when gone astray, almost always open doors to the Gospel.
Mozart’s music has opened a fresh Christian awareness to more people than some great
missionaries. Feminine emancipation has brought nations and millions of men to a true
conversion.
Now is the time when every Christian and Christian community finds itself led back
to the time of Jesus and the apostles. Free of the religious structures which supported and
at the same time imprisoned our forebears, it is time for us to announce the Good News
to the world. We have already experienced the disappointment of the hope placed in sci-
ence, communism, and the reign of reason. Humanity, now in control of many elements
of its own destiny, begins to face the great fundamental question: live, but why? We
have come to the great century of evangelization: the Lord comes!
25 BIBLICAL TEACHING

BIBLICAL TEACHING
The Old Testament: GOD TEACHES HIS PEOPLE
0 Creation God’s relations with the created world manifest three aspects of
Redemption the divine purpose:
Sanctification – God loves humankind. Here we recognize his justice and
generosity, and we speak preferentially of creation and
providence.
– God chooses those who will be granted a closer relation-
ship with him through Christ. Here we recognize his mys-
terious and loving predestination. And we speak prefer-
entially of grace and sanctification.
– God wants his chosen ones to take part in the work of
bringing salvation to the rest of humankind. In this work
of redemption Christ, the Chosen One and the Savior
of all, stands out.

1A God the creator 10 The universe is the work of God: Gen 1; Is 44:24; Ps 8:4, 18:2,
God of all people 32:6. God, creator of the heavens and the earth: Gen 1:1,
14:9, 22. God created from nothing: 2 Mac 7:28.
11 God creates with wisdom: Ps 104:24. God creates through his
wisdom: Pro 8:22; Wis 8:6; Sir 24:9; or through his Spirit:
Ps 33:6, 104:30; Jdt 16:14. God creates with measure, num-
ber and weight: Wis 11:20. The apostles discover that this
Wisdom is the Word or the Son of God: Jn 1:3; Col 1:16.
Through him God plans the development of history: Heb 1:2.
God brings creation to maturity by infusing his Spirit into it:
Wis 1:1-7,10, 11:20–12:2.
12 God has created us through his Son: he makes us children “in
him”: Gal 3:26-29, 4:4-7; Eph 1:3-4. And gives the human
person life through his Word and his Wisdom: Dt 8:3; Pro 8:1-
21; Lk 1:50-55. Examples in Ex 3; Jdg 6; 1 K 19:6-8; Is 6:8;
Jer 15:19-21. See also 153-156.
13 The universe praises its creator: Ps 18:2, 148; Bar 3:34; Dn
3:56-80.
14 God rules the universe: Ps 33, 96; Rev 4:1-10. He directs events
for our good: Mt 6:31; Lk 12:5-7; Jn 16:23; Rom 8:28. God
looks after all his creatures: Ps 104; Jon 4:11; Wis 11:23-26.
15 Spiritual creatures called angels take part in the development of the
universe and in the execution of the divine plans: Zec 1; Ex
23:23; Tb; Dn 3:49; 9–11 and commentary on Dn 12:6.
16 God blessed humanity and its development: Gen 1:28. He re-
newed his blessing after the fall: Gen 8:21, 9. He is the God
of all nations: Dt 33:3; Mal 1:11; and the savior of all: Jon
4:11.
17 God punishes sin (Gen 7:10), but he never ceases to love the
human race: Gen 8:21.
18 God gives signs to all peoples (Heb 14:17; Mt 2:1) and he also
gives them prophets to interpret these signs: Num 22–24; 1
S 6; Jon. There are saints not belonging to the people of God:
Enoch (Gen 5:23), Melchizedek (Gen 14:18), Job and Daniel
(Ezk 14:4).
1B God and his 19 However, to achieve his work of salvation, not from outside but
chosen ones within the frame of history, and respecting the necessary
stages, God chooses a people of his own through whom his
promises will come to all the nations: Gen 12:3; Gal 3:8 and
BIBLICAL TEACHING 26

14. See 37. All of Sacred History refers to this chosen mi-
nority. It manifests their mission and the inheritance God willed
to grant to them. God who sends them is the same God who
loves them for all eternity. See commentary on Lk 1:38; Eph
1:18 and 2:7-10.

2. God gives his 20 First step in Sacred History: God calls Abraham: Gen 12:1.
Covenant to God’s call to Abraham includes a double promise: he will give
Abraham him descendants (Gen 15:4; 18:10) and a land: Gen 12:7.
21 God makes a Covenant with him. From then on he will be the
God of Abraham and of his descendants for ever: Gen 15:18;
17:7; Is 51:2.
22 This covenant makes Abraham (and his descendants), the servant
of God and of his works in the world, so that God’s blessing
will come to all nations: Gen 12:3; 28:14.
23 On various occasions Abraham demonstrates his faith in the prom-
ises of God for whom nothing is impossible: Gen 15:1-6; 22.
24 God shows that he is pleased with Abraham’s faith (Gen 15:6)
and obedience (Gen 22:26; James 2:21) more than with the
fulfillment of some religious practices (Rom 4:3-4 and 4:19-
22).
25 Abraham’s faith makes him a friend of God: Is 41:8; Dn 3:35;
James 2:23, and he lives with God after death: Lk 20:38.
26 Because of his faith, Abraham becomes a person who counts in
the eyes of God who takes him into account when he makes
decisions: Gen 19:17-33; Is 41:9, 43:1, 49:4.
27 Abraham’s faith shows the way that all must follow from then on
in order to receive God’s promises: faith in the promises of
God (Rom 4:20) who can even raise the dead: Heb 11:17-19.
28 The Covenant with Abraham is confirmed in his descendants (Gen
28:10; 32:23; 49:28). However, this covenant continues to
be a gift of God which is given not to all of Abraham’s children
by family right, but to those whom God designates: Gen
21:12, 25:23; Rom 9:6-13.

3. Moses and the 30 God sees the sufferings of his people in Egypt (Ex 2:24 and 3:7)
the Exodus, God and remembers his covenant with Abraham (Ex 2:24 and
as Liberator 3:16). God calls Moses (Ex 3:1 and 6:28) to liberate Israel.
and Just 31 In Hebrew culture the liberator of a thing or a person is the one
who buys it or takes it away from the owner in order to make
it his own. Israel is liberated from the power of the Egyptians
in order to belong to God: Ex 3:10 and 3:12; 19:4 and 19:6;
20:2 and 20:3.
32 The God who liberates Israel teaches them his very Name, or a
part of his mystery. The name with which Israel will invoke
him: Yahweh: I am. Ex 3:14-15. See commentary on Ex 3:1
and Jn 8. Yahweh: the one who is, the one who brings into ex-
istence; the God who reckons with what is nothing and worth-
less in order to humble those who believe in them: 1 S 2:4-8;
Ps 113:7; Rom 4:17; 1 Cor 4:17. See commentary on Ex 3
and 4.
33 Yahweh is the Only God (Dt 6:4) who cannot be portrayed with-
out diminishing him (Ex 20:4): totally different from all that we
can imagine or invent, namely, from all that can be seen (Dt
4:12). We know him only through his word (Dt 4:12; Jn 5:38).
Against images: Dt 4:15 and com. on Is 46:5 and Bar 6.
34 God is holy (Am 4:2; Hos 11:9). Holiness means an irresistible
27 BIBLICAL TEACHING

and deep-seated vitality, an energy which devours and gives

life at the same time. God is holy and holy is his name (Am
2:7; Lev 20:3; Is 57:15). No one can endure his presence
when he comes near (Ex 19:16; Is 6:1). We cannot see him:
Ex 3:2, 33:20; Jn 1:18; Col 1:15; 1 Tim 1:17; com. on
Gen 16:1. We cannot judge his actions: Is 40:21; Ezk 18:29;
Job 38, 42; Rom 11:33; 1 Cor 2:9.
35 God is jealous (Ex 20:5): he cannot tolerate a stranger who comes
and profanes what he has chosen or cared for, what he has
chosen is already sanctified (Num 17:1). He cannot stand to
see his plans fail: Ezk 36:22; Ex 32:12. He cannot cede his
glory to another: Is 48:11. A devouring fire and a jealous God:
Dt 4:23; Heb 12:29.
36 God is just. He forgives sin, but he does not leave it without pun-
ishment Ex 20:5; Jdg 2:13-22; 2 S 12; Jer 3; Hos 2; 3. He
brings sins into the open: Jos; 1 K 21:20; Is 22:14; 2 Mac
12:38. God is just and his commands demand that we be
just: Ex 20:1-17. See 50.
37 The only God, Holy, Jealous and Just, is a God who works in his-
tory and asks his people to do the same, differently from the
other gods of nature (see com. on 1 K 17). The God Libera-
tor (Ex 14:15; 16; 17) also demands the conquest of the
land of Canaan: Ex 34:11-13; Num 14 and com. on Ex 32.
38 From then on instead of only remembering the past, the religion
of Israel will also look forward to new liberations (Jdg 4–6; 1
S 17;2 K 18–19; 1 Mac 4; Lk 1:73; Acts 1:6) and it will have
new goals: Is 40–42, 65–66; Zec 8:20-23; Dn 7:26-27; Acts
1:8.
39 On Sinai God celebrates a Covenant with the people who will
be his servant as he works in history: Is 49: 1-9; Ps 2; Ps
149:6-9.
God makes them a people of priests and a consecrated nation:
Ex 19:6, 24:3-11; 1 P 2:9. Renewal of the Covenant: Jos
8:30; Jos 24; 2 K 23:21; Ne 8. He establishes a New
Covenant: Jer 31:31; Ezra 36:22; Mal 3:1.
Hebrew tradition will consider Moses as the first of the prophets
(Dt 18:18-20, 34:10-12). It states that Moses was the first one
to recognize the true face of God: Merciful and Gracious, rich
in Love and Fidelity: Ex 34:1-9.

4. Time of the 40 Prophecy will develop in Israel from the time of David onwards.
Kings Prophets affirm that God is Love and Fidelity, especially in
a) The first prophets Deuteronomy.
teach that God Love and Fidelity refrain of Psalm 89: verses 2, 3, 15, 25, 29,
is Love and 34, 50. Dt 7:9; 2 S 2:6.
Fidelity 41 Love (or Gift, or grace) of God for Israel. God chooses Israel who
does not deserve it (Dt 7:7, 9:5, 10:15); and gives her the
land (the land of Canaan) as inheritance: Dt 4:1, 4:38, 6:10.
God makes the Israelites his children: Dt 32:5-6; Hos 11:1;
Is 1:2.
He gives prosperity in the Land: Dt 7:12-15, 8:18-19. Israel will
keep God’s gifts if she obeys and loves God: Dt 4:40, 6:10-19,
11:12-21.
42 If Israel fails God, he will take away their prosperity and their land:
Dt 4:24-31, 28:15-68. But the ever-faithful God will convert
Israel after punishing her: Dt 30:1-10. A remnant of Israel
will be saved: see 1 K 19:18 and 60–67. Israel’s destiny: cho-
BIBLICAL TEACHING 28

sen, punished and renewed: Dt 32. Then I will love them:

Hos 14:5.
43 Love (or Gift) of God for David. He gives him the Kingdom and
makes him his own: 2 S 7:12-16. In Israel, only kings were
considered as God’s children: 2 S 7:14; Ps 89:27-28; Ps 2:7.
Because of his love for David, as ruler God looks after his de-
scendants: 1 K 8:25,11:34.
Because of their sins, they deserve to be rejected by God: Jer
22:24. But God, being merciful and faithful, will again estab-
lish a descendant of David as ruler (see 60–67).
44 Fidelity or Truth: it is the same word in Hebrew and it is similar
to amen which means: it is so! (2 Cor 2:18-20). Every word
of God is faithful and it will be fulfilled: 1 K 8:26; Ne 9:33.
God’s faithfulness to Israel cannot be denied: Rom 11:28;
15:8.
45 In politics, kings must respect the demands of the Covenant (Dt
17:16-20; 1 K 13; 2 K 9:6-10). While priests condemn dis-
obeying the Law of God (2 Chr 26:16), prophets focus on all
that betrays the spirit of the Covenant: 2 Chr 20:36, 25:15.

5. Time of the 50 You will love God with your whole heart, your whole soul…: Dt
Kings 6:4. Love for God, an interior attitude, is worth more than
b) The great worship: Hos 6:6 and costly sacrifices: Mic 6:7-8; Jer 2:2.
prophets 51 True love comes from the knowledge of God: Is 1:3; Jer 31:34;
speak of Hos 2:22, 3:5. To know God is to recognize his actions
Love, Justice in events: Is 1:1-6, 22:8-14, 28:23-29, 30, 31:1-9, 42:18-
25; Jer 6:10-16; Am 4:4-13; and to listen to his prophets:
Is 6:9-12, 8:11-18, 41:21-29; Jer 13:15-17; Am 5:6-8; Zec
7:9-12.
52 Love and the knowledge of God will be the fruits of the New
Covenant, profound gifts of God: Jer 31:31; and work of the
Spirit: Ezk 36:27-30; Jl 3:1-2; the covenant of God with the
humble and the poor in Spirit: Zep 3:11.
53 The Covenant must turn into a real marriage. Israel, the bride of
Yahweh: Is 54:61, 10, 62:1-5. Israel compared to the un-
faithful bride: Hos 2; Jer 2–3; Ezk 16 and 23. The future
wedding in Love and Fidelity: Hos 2:20-25; Jn 1:17; Rev
21:2-4, 21:9.
54 God, Just and Holy demands social justice. Return to a society of
equality and fraternity: Jer 34:8-19. The rich as an oppres-
sor: Is 5:8-9; Mic 3:9-11; Mic 2:9. Inequality: a source of vi-
olence: Is 5:7; Ezk 22:23-25, 24:6-8; Am 5:7-13; Mic 2:1-
5. Unjust laws: Is 10:1-2; Am 5:7.
55 God detests the pride coming from money: Is 2:6-22, 3:16-24;
as well as the pride coming from power: Is 14:5-21, 36:22-
29, 47; Heb 2:6-13.
56 God prepares a destructive Judgment, called the Day of Yahweh:
Is 1:24-28; Am 5:14-21; Zep 1:14-18, 3:1-8. A Judgment
which will reestablish justice: Is 2:1-5, 4:2-6; Ezk 34; and will
bring about final peace: Is 9:1-7, 11:1-9, 32:15-20. God pre-
pares a City of Justice: Is 1:26, 60; Zec 8:1-17 and Triumph
for the humble: Is 26:1-6; Zep 3:12-18, and Consolation
for the oppressed: Is 61:1-3.

6. God the 60 In the Bible the word Redemption means the same as Libera-
Redeemer and tion. One liberates a thing or person that was under the power
his Messiah of another in order to make it/him/her one’s own: It is some-
29 BIBLICAL TEACHING

what like buying. See in Lev 25 the redemption of slaves and

lands. More still in Lev 2:20, 3:13, 4.
61 God the Redeemer frees his people from the power of foreigners:
Jdg 2:13-17; Dt 4:34; Ex 20:1, 3:8. After the first liberation
from Egypt and many other liberations (Jdg 3;4; 1 S 7; 2 K
19), it was becoming evident during the time of the Exile that
a definitive liberation was near: Is 40, 41:8, 43:1-7.
62 God also led them to hope that by saving his people he would give
peace to all the earth: Gen 12:3; Is 49:6. This hope took
shape with King David: Israel believed they had found the per-
fect king in this anointed one (or Messiah). Gen 49:10; Num
24:7 and 17 refer to him.
63 Later, they considered David and his descendants as being sacred
and they hoped for the coming of a Messiah like David: Ps
132, 72; Jer 30:9. But they also understood that the Messiah
would surpass all the rulers of the earth and that he would es-
tablish a kingdom of justice and peace: Is 4:2, 9:1-7, 11:1-9;
Ps 2; Ps 110.
64 During the Exile, the author of the second part of Isaiah sees in the
believing remnant of Israel the Servant of Yahweh, an in-
strument of his salvation: Is 49:1-6, 50:1-9, 52:13–53:12.
65 The figure of a Suffering Messiah also appears in Zec 12:10-12.
In Dn 7:13 the Son of Man, who comes from God himself, was
perhaps an image of the Holy People (7:27). Jesus, however,
will consider it as announcing himself: Mt 24:30 and 26:64.
66 Various biblical texts leave us in doubt. Will it not be God himself
who will visit people to meet those who are waiting for him?
Is 25:6-10, 7:12, 63:19; Zep 3:14-18; Zec 2:14-17.
67 When the Bible speaks of the Shepherd who will rule over Israel,
it sometimes calls him the Messiah King (Jer 23:4; Mic 5:4;
Zec 13:7), sometimes God (Is 40:1; Mic 7:14; Song of Songs
2:16; Ps 23:1, 28:9, 80:2) and easily associates the one with
the other (Ezk 34:11-25).

7. Time of 70 The Law sometimes means all the laws of the Bible (Mt 22:36), or
Judaism: the the Bible itself (Jn 12:34) or at times the Jewish religion (Gal
religion of 2:19). The Law and the Prophets, or The Law, the Proph-
the Law ets and the Psalms are two ways of referring to the Bible (Mt
7:12; Lk 24:44).
71 The Law reveals two basic demands: Justice and Holiness. Holi-
ness, that is, respect toward God and the rules of purity. The
first is found in the Ten Commandments of Moses (Ex 20:1-
17) and the second in the commandments of God expressed
in Ex 34:10-26.
Laws of Justice: Ex 21:22; Lev 19:10-18, 19:35-36; Dt 19
and 24.
Laws of Holiness: Lev 17–18; Dt 23.
72 The Law was both the expression of God’s will and of Jewish cul-
ture. In the Law, we find God’s attempt to transform the cus-
toms of Israel and to educate believers: Ex 15:15; com. on
Lev 8:11, 11:1, 24:17.
73 The Law differentiates between ordinary days and days dedicated
to God, the Sabbath: Gen 2:3; Ex 20:8, 23:12, 34:21; Num
15:32; 28:9-10. New Moons: Num 28:11-15.
The three feasts of Passover, Weeks (Pentecost) and Taberna-
cles (or booths): Dt. 16; Ex 23:14-17; Lev 23; Num 28:11-
31; Num 29:1-6 and 12-39.
BIBLICAL TEACHING 30

Especially about Passover: Ex 12:1-17 and 43-51.

The Day of Atonement: Lev 16; Num 29:7.
74 The Law determines what is pure and impure, namely the re-
quirements for participation in divine worship: Lev 15:31.
Circumcision: Gen 17:9-14; Ex 12:48.
Cleanliness in sexual life: Lev 21:1-8; Lev 15.
Diseases: Lev 13:14.
Contact with the dead and with unclean animals: Lev 11:24-40,
21:1-12, 17:15-16.
On not mixing materials or harnessing animals of different
species: Lev 19:19.
75 The Law forbids certain foods:
Blood: Gen 9:4; Dt 12:16; Lev 17:10-14.
Fat: Dt 14:21; Lev 7:22-25.
Certain animals: Dt 14:3; Lev 11:1-23.
76 The Law includes sexual morality: Ex 21:7-11; Lev 18, 20:11-
21, 21:13-15; Dt 22:13-30.
77 The Law teaches solidarity within God’s people:
You will love your neighbor (from the same race or people): Lev
19:18, but it advocates separation from and aggressiveness
towards foreigners: Ex 23:32; Dt 22:9-11, 23:4 and it es-
pecially condemns marriages with foreign women: Dt 7:3-5.
Forms of solidarity with the poor: Ex 22:25-27; Dt 22:1-4,
24:10-22, 23:20; Lev 19:9-11, 23:22. Respect for the help-
less, widows, orphans and strangers: Ex 22:22-24.
The Jubilee Year: Lev 25:13.
78 The Law teaches about gifts to God and to his priests:
Tithing: Ex 23:19, 34:26; Num 18:21-32; Dt 14:22-29.
Sacrifices: Lev 1:7.
Voluntary sacrifices: Ex 25:1; Num 6; Dt 16:16-17.
Rights of the priests: Lev 7:9, 7:34-36; Num 18:18-25; Dt 18:
8-19.

8. Wisdom 80 In the Bible, Solomon is the first and the model of wisdom
teaching teachers: 1 K 4:29-34; Sir 47:14. The dream and the judg-
ment of Solomon: 1 K 3. Various wisdom books written after
him are attributed to him: Pro 1:1; Ecl 1:1; Wis 9:12.
81 Wisdom means: practical intelligence to govern one’s house and
to achieve success: 1 K 10:6; Ezk 28:1-7.
The ability to put one’s life in order according to the Law of God:
Pro 16:1-11; Sir 15:1-3; 24:23-30.
82 How to obtain wisdom? Wisdom is a gift of God: Sir 1:1; Wis
6:14-16, 9:1-6. It can be found in the sayings of wise men
and in meditating on their proverbs: Pro 1:6, 13:20; Sir 6:34-
36; in overcoming one’s whims: Sir 11:1-10, 23:1-7; Pro
16:32; in perseverance in trials: Sir 2:1-14; and in studying:
Sir 6:23-33; in meditating on the Law: Sir 32:7-24, 39:1-11,
51:17-21; Ps 119; and in reflecting on one’s experience: Ecl
1:12-18, 2:1-11; Sir 34:9-11.
83 Wise people ask: What are human beings? Almost all of the Old
Testament was written by Jews of Hebraic culture and they ex-
press the concepts of that culture which, unlike ours, does not
distinguish in a person a spiritual part, or soul, and a material
part, or body. Instead, they saw a person as a whole and in
speaking of flesh, body, and heart, they were referring to var-
ious human aspects. Man is called flesh and blood since he is
a mortal creature. Man is called soul because each one is a liv-
31 BIBLICAL TEACHING

ing being. Soul means breath (Gen 2:7 and 7:22) and the
Jews readily identified breath with life (Ps 104:29). Moreover,
they believed that life was in the blood (Lev 17:10-14). The
spirit means openness to God. The heart refers to the inner
self, not only to feelings, but also to mind and conscience. Very
often we should translate my soul as: myself, my life, or I.
Different from animals, the human soul receives something of the
Spirit, or the breath of God (Gen 2:7). The spirit is both the
human spirit and the Spirit of God in a person (Ecl 12:7).
Humans are free and responsible for their actions: Sir 15:11-21
and 17:3-14.
Humans are sinners from birth (Ps 51:7; Job 10 and 13). The
weight of sin upon them is the result of the sin of their ances-
tors: they bear the consequences of those errors: Gen 3; Jer
31:29; Lm 5:7; Ps 106:6; Tb 3:3.
The great evil for each person is death: Job 14; Ecl 3:18-22, 6:1-
10, 8:7; Sir 42:9-14.
84 How must man and woman be? The equality of men and
women is affirmed at the beginning of the Bible: see com-
mentaries on Gen 1:26 and 2:20. However, this is contrary to
the whole approach of Hebrew culture which is male-cen-
tered. The inferiority of women admitted by the Law (Dt 24:1;
Num 5:11; Lev 27:3-7), is accepted by wise men: Ecl 7:27-
28. Women are seen as being responsible for men’s sins (Pro
7:5-27); they must be watched (Sir 42:9-12, 25:15-26) and
they are praised when they serve their husbands well: Pro
31:30-31; Sir 36:23-26. It is only in the Song of Songs that
a woman’s equality in love is recognized.
85 Work and human effort are the conditions for excellence: Pro 6:6-
11, 27:23-27; Sir 7:15. Work keeps people occupied (espe-
cially slaves) and disciplined: Sir 33:25-28; yet it is not every-
thing in life: Sir 2:4-11, 4:7-12.
86 Regarding social relations, the social order with its distinctions
between rich and poor, between kings and subjects, is ac-
cepted: Ecl 5:7-8, 4:1-3; Sir 8:1-3. The king is respected as
God’s representative: Pro 16:10 and 24:21. However, his
company is dangerous (Ecl 8:2-4; Sir 13:9-10) and his whims
are feared: Sir 16:12-15.
Inferiors (slaves) as well as the young must be watched (Sir
33:25-30); their freedom cannot be trusted and they must be
trained firmly: Sir 30:1-13.
87 In order to please God we must be humble (Sir 10:6-26), merci-
ful (Sir 28:1-7) and we must be generous with the poor (Job
30 and 31; Sir 4:1-10, 29:1-13).
88 How does God reward the just? The wise people of the Old Tes-
tament did not know yet of the hereafter (Ecl 3:17-22, 8:7-8;
Sir 17:27-30). Therefore, knowing that God is just, they made
an effort to examine divine retribution in this life. God is just
and he does not leave evil people unpunished (Job 18 and 20).
God rewards his people, maybe not with money and a long
life (Pro 10:22-30, 11:20-21; 13:21-23), but at least by giv-
ing them peace and security. He may test them (Job 36; Wis
3:1-6), but in the end God will reward them: Wis 3:5; Sir 1:23,
11:21-26. And yet, some point out many exceptions to this
retribution: Job 21 and 24; Ecl 7:15-16, 8:11-14.
See also 90-92.
89 Wisdom of God and human wisdom. Gradually wisdom writers
BIBLICAL TEACHING 32

realize in the Wisdom of God something distinct from God,

though it is part of him: Pro 8:22 and 30. Through Wisdom,
God created the world (Pro 8:22-30; Sir 24:3-4) and Wisdom
shines forth in him: Sir 43. Wisdom guarantees the unfolding
of the plan of salvation: Wis 10 and Sir 24:9-29. Wisdom
completely surpasses the human mind (Job 9 and 28; Ecl
3:10) and it is only communicated through God’s revelation
(Bar 3:9-29 and 4:1-2; Sir 24:8-12 and 23-25). Wisdom is
nourishment coming forth from the mouth of God: Dt 8:3;
Pro 9:5; Sir 24:3 and 19; Ps 19:11 and 81:17.

9. The Resurrec- 90 According to the teaching of Jesus (Lk 24:27) the whole Bible an-
tion and the nounced the Resurrection, for wherever the Bible speaks of
hereafter the covenant of the living God with mortals, it is understood
that God means to share life with us forever: Ex 3:6 and Mk
12:26; Ps 16:11, 23:6, 73:25-26.
91 But Old Testament believers, who only spoke of a sad and strange
survival in Sheol, or the Place of the Dead, did not see that:
Is 38:18-19; Ps 88:12-13, 115:17-18.
92 The persecution at the time of the Maccabees forced them to re-
flect on the fate of the martyrs and it became obvious to them
that there would be no justice of God if he did not raise them
to share a happy life with him. Since Hebrew culture did not
make the distinction between body and soul (see 83), they said
that people would emerge from dust, or that they would have
life again on Judgment day: Dn 12:2; 2 Mac 7.
93 At that same time Greek culture influenced Israel: the Greeks saw
in each person something material, the body, and the soul
(which gives life), oftentimes different from the spirit, in search
of truth and good: 1 Thes 5:23. For this reason, Wisdom, the
last of the Old Testament books, says that the soul (or the
spirit) is immortal and it meets God at death: Wis 2 and 3.
This conviction will later be found in all the books of the New
Testament: Mt 10:28; 2 Cor 5:1-8.

The New Testament: THE FAITH OF THE APOSTLES

10. The person 100 After speaking so many times through the prophets, God spoke
of Jesus, one last time through his Son (Heb 1:1) when the fullness of
Jesus and Mary time had come (Gal 4:4). Jesus is the only and eternal Son
(Col 1:13-15), the Word who is in God and is God present to
the Father (Jn 1:1; Rev 19:13).
101 The Son of God became man (Jn 1:14). Jesus, true man and not
an apparition, nor God disguised as human, took the form of
a slave and died on the cross (Phil 2:6-11; Gal 4:4). Other
than at the Transfiguration (Lk 9:32), the glory which was his
as Son did not manifest itself in his humanity (Jn 1:15 and
17:5); rather Jesus wished to grow by means of suffering like
anyone else (Heb 5:7-8). From the start Jesus was conscious
of who he was (Lk 2:49; Heb 10:5). It did not however mean
that he knew everything (com. on Mk 6:2), for he discovered
the demands of his mission gradually (com. on Lk 3:21 and
9:31).
102 Jesus enters into our history. The Gospel situates his birth (Lk
2:1; Mt 2:1; Jn 7:42), the beginning of his public ministry (Lk
3:1-2; 3:22), his death at the time of Pilate, the governor, and
33 BIBLICAL TEACHING

Caiaphas, the High Priest (Jn 11:49). He was born in Bethle-

hem, raised in Nazareth (Mt 2:23; Lk 4:16) where he worked;
he never left to become the disciple of any master (Jn 7:15).
103 Jesus begins by preaching in the synagogues (Lk 4:15; Mk 1:21)
and by initiating the Reign of God (Mk 1:15 and 110-118).
He gathers crowds (Mt 5:1; 14:14). After a while a crisis takes
place (Jn 6:66) and Jesus devotes himself to forming his dis-
ciples (Mk 9:30) who will become the nucleus of his Church
(Mt 16:16; Lk 22:24-32). Then, he prepares for his death
(130-138) crowned by his Resurrection (see 140-148).
104 Jesus performed miracles as the prophets had done but in a dif-
ferent way, as someone with divine authority (Mk 2:27; Mt
5:21, 5:28, 5:32). He easily puts himself in the place which
belongs to God (Mk 2:1-12; Lk 7:36-50; Mk 8:34-38). He de-
clares he is one with the Father (Mt 11:26-27; Jn 5:18,
8:58, 10:30, 10:37-38).
105 Jesus usually refused being called Son of God (Mk 3:11, 5:7) be-
cause this title was traditionally given to the kings of Israel (2
S 7:14; Ps 89:27), and Jesus was son in a very different way.
He preferred to be called Son of Man (Mt 26:64) referring to
Daniel 7:13 (see 65). But, first, Peter (Mt 16:16) and, later, the
Church recognized Jesus as the Son of God (Heb 9:20). See
140-145.
106 The eternal Son of the Father did not come down from heaven to
humankind, but he was born from a people, Israel, and from
a woman (Gal 4:4), Mary, uniquely associated to the Father’s
divine plan (com. on Lk 1:26). The one who was to be wel-
comed by the “virgin of Israel” (Is 7:14; Zec 2:14, 9:9) was
born of a virgin mother (Mt 1:18; Lk 1:26 and com. on Mk
6:1). Mary’s faith and consent allowed the work of the Spirit
to be accomplished in her (Lk 1:45).
107 Mary intervenes in the Gospel: for the sanctification of John the
Baptist (Lk 1:39); at the beginning of Jesus’ ministry (Jn 2;
Cana) and in order to welcome us as adopted children (Jn
19:25). She is mentioned in the birth and infancy of Jesus (Lk
2; Mt 2). Two texts compel us to realize that her greatness
does not come from having given physical birth to Jesus, but
rather from her being the model of believers (Mk 3:31; Lk
11:27). Mary is also mentioned in the first nucleus of the
Church (Acts 1:14).
108 Here are some biblical texts which help us express what Mary
means to God and to the church: Gen 3:15; Is 7:14; Song
4:12-16; Pro 8:22-31; Jdt 13:18-20, 16:9-10; Rev 12.

11. Jesus proclaims 110 Jesus begins by proclaiming a new age, announced by the proph-
the Reign of ets, the age of God’s favor (Mk 1:14; Lk 4:21, 4:19).
God 111 Jesus proclaims the Kingdom of God (or Kingdom of heaven:
Mt 5:1 and com. of Mt 6:9). His miracles are signs that this
Kingdom of God is already in the midst of humankind (Mt
11:26; Lk 17:21) with the power to cure all their ills:
Mt 9:35.
112 The Kingdom of God means that now God reveals himself as
Father (Mt 6:1, 6:9, 6:18…) and he must be acknowledged as
such by his children (Mt 11:26-27). The whole newness of the
Kingdom lies in a new awareness of God (Jn 4:23), an aware-
ness of the Father (Jn 7:28-29) and of the Son (Jn 17:3), eras-
ing the old image of a punishing God (Lk 9:54 and 14:2;
BIBLICAL TEACHING 34

Jn 9:3) with mighty power (Mt 11:29; Jn 12:34-35) and very

distant from us (Jn 14:8).
113 The Kingdom of Heaven is proclaimed to the poor first (Lk
4:18, 6:20, 7:22). They are the first to enter it (Lk 16:9) and
they will have a decisive role in the spreading of the Kingdom:
Lk 12:32-34; 1 Cor 1:26; Jas 2:5-7. This is not because the
poor are better but because the power of God is better man-
ifested in human weakness (1 S 17; 1 Cor 1:29; 1 Mac
3:18; 2 Cor 12:9) and because God loves to save what was
lost (Is 49:2; Lk 1:25, 19:10). He humbles the proud and
raises the humble: Lk 16:15; 1 S 2:3-8.
It is rather significant that the first promises of the Kingdom are ad-
dressed to a great king (2 S 7:13; 1 K 8:24) and the last to the
poor of Yahweh (Zep 3:12; Zec 9:9; Ps 132:15), the op-
pressed believers (Dn 3:30; 1 Mac 2:7) exploited by the rich
and the opportunists (Ps 55, 58, 123:3). These poor welcome
the Gospel more readily (Lk 2:8, 10:21, 4:18).
114 The fact that God reigns does not mean that from then on hu-
mankind will leave him to act alone, but rather that people
will act with more freedom because they are freed from prej-
udices (Mk 7:15; Acts 10:15 and 34) and laws (Lk 14:3;
Col 2:16) and are concerned about developing their talents
(Mt 25:14-30).
115 Salvation is not achieved from above by eradicating evil (Mt
13:24, 26:53): it is a seed sown among humankind (Mt
13:1, 13:31) that grows slowly (Mk 4:26), first within the per-
son (Mk 4:14; Mt 13:44; Jn 3:3); and then becomes a visible
reality (Mt 5:14; Lk 12:32) which is concretized in the
Church (Mt 16:18).
116 The contemporaries of Jesus thought that the Kingdom would
begin after the Judgment of God which would separate the
good from the bad (Is 1:25-28, 4:2-5; Zep 1:14; Mal 3:1-2;
Mt 3:9-12). Jesus states that the judgment is not for now (Mt
13:32; Acts 1:7): nonetheless, even now each person is
being judged by his/her attitude toward the Gospel (Jn 3:18-
20, 12:46) and so are the nations (Lk 10:13, 14:19; Mt
23:37).
117 Jesus presents himself as the One sent by the Father (Jn 6:29,
10:36) and the apostles discover the unique relationship which
unites him to the Father (Lk 11:1; Mk 1:35; Lk 6:12; Mk
14:37; Jn 4:31-34, 16:32). Jesus says: My Father (Mt 7:21,
10:32, 16:17; Mk 25:34) and your Father (Mt 5:16, 10:20).
He never says Our Father.
118 Jesus asks the Jews to recognize that they were living in an ex-
ceptional moment (Lk 12:54; Mt 11:21, 12:41) and that
they had to overcome the crisis that divided them (Lk 12:57,
13:5) by accepting this new vision of God the Father and the
primacy of mercy (Lk 15) and reconciliation (Mt 19:23).
119 The great majority of the Jewish people did not respond to this call
(Mt 12:45; Lk 13:34) and their fanatical religion brought them
to the catastrophe foretold by Jesus (Mt 21:43, 22:7, 23:35-
37; Lk 21:23 and 23:28-31).

12. Jesus prepares 120 The Church (Acts 9:31) and the churches (Gal 1:22). The Church
his Church of God (Acts 20:28) and the churches of God (1 Cor 11:6; 1
Thes 2:14). The Church is the spiritual people of God.
Church means the Assembly convened by God, or the As-
35 BIBLICAL TEACHING

sembly of God’s elect. They are also called the saints: the
Church of the saints (1 Cor 14:33).
121 To renew Israel and then to extend the Kingdom to all the nations
(Mt 10:5, 15:24), Jesus plans his Church founded on Peter
(Mt 16:18) and the apostles (Mt 10:1). His people’s lack of
faith makes him think of the Church as a new people of God,
open to all nations (Mt 8:10; Jn 10; Mt 21:43, 22:1, 23:37)
in which the Kingdom will be concretized (See com. on
Mt 13:31).
122 Jesus is followed by disciples who believe in him (Lk 6:17, 19:37).
Among them he chooses those he wishes (Mk 3:13; Jn 15:16)
to be his apostles (Mk 3:16). They will form the core of his
Church (Lk 22:28-30). Jesus asks self-sacrifice from them (Mk
8:34; Lk 9:57) and total fidelity to him (Mt 10:37; Lk 14:25).
123 Jesus teaches them the foundations of co-existence in the
Church. The greatest will be the servant of the others (Mk
10:43; Mt 18:6 and 10). No one will be called Father, Master
or Teacher, but authority will respect the fundamental equality
of all and their direct relationship to God (Mt 23:8). The great-
est Law will be love (Jn 13:34-35 and 15:12-14). Love will be
expressed primarily in forgiveness (Mt 18:21 and 23) and in
concern for unity (Jn 17:21). Church decisions will be ratified
by God (Mt 16:19 and 18:18).
124 The growth of the Kingdom in a world which rejects light will be
a source of conflicts and will bring about persecutions to the
Church (Lk 12:49-53; Jn 15:18-25; Mk 13:13; Mt 5:11; Rev
12:13-18). The first crisis will be the destruction of the Jewish
nation (Mk 13:5-23, 13:28-31). See com. on Mt 24. Other
crises will follow until the last one which will witness the return
of Christ and the Judgment: Mt 16:27; Acts 3:21; 1 Thes
4:16; Mk 13:24-27; 2 Thes 2; Rev 19:11-21, 20:7.

13. The Sacrifice 130 The death of Jesus is not accidental. (Heb 10:5). From the start he
prepared to face it (Mt 20:28; Jn 11:9, 12:27). He predicted it
many times (Mk 8:31, 9:9, 10:32; Lk 13:31). He assumed full
responsibility for it (Jn 10:28-30, 19:30), knowing that this
Hour was the hour of his triumph (Jn 7:6-8, 12:31, 17:1-2).
131 Jesus’ sacrifice is like a second revelation of the justice of God
(Rom 3:25-26) completing that of the Old Testament. The
punishing God banished sinners (Gen 3:22-23); God-become-
human heals evil people and accepts their rejection of him (Jn
1:11; Mt 21:37). The liberating God demonstrated his sov-
ereignty (Ex 15; Dn 4 and 5); Jesus chooses the last place in
order to save (Mt 20:28).
132 Those who became victims of society have greater power to dis-
turb us after their death. Jesus chooses the last place (Phil 2:8)
in order to bring to repentance the very society which con-
demned him (Zec 12:10; Jn 19:37; Rev 1:7), and in so doing,
he draws all people to himself (Jn 12:32).
133 Since the beginning, people have offered sacrifices. The holo-
caust (that is when the victim is completely burned) expressed
a person’s total submission to God: Lev 1:1; 1 S 15:22; Ps
51:18; Heb 10:6-7. The blood poured out atoned for sins
(Lev 5, 17:11; Heb 9:22). The eating of victims in a com-
munion banquet caused the participants to share in divine ho-
liness (1 Cor 10:18). The sacrifice of the lamb served to renew
God’s covenant with his people (Ex 12; Ps 50:5).
BIBLICAL TEACHING 36

134 Jesus’ death and resurrection constitute the new and final sacrifice
that replaces all the previous ones (Heb 7:27, 9:25). This is
why Jesus is called Lamb of God (Jn 1:29). His sacrifice is
identified with the New Passover (Passover means: Passage)
leading to holy and eternal life (Lk 12:50, 22:16; Rom 6:4; 1
Cor 5:7; com. on 2 Mac 15:12).
135 The sacrifice of Jesus enabled him to reach his perfection and to
receive the gifts that make him the Leader and the Head of all
humanity (Is 53:11-12; Acts 2:33; Heb 2:10, 5:7). See 203.
136 With the pouring of his blood, his painful death obtains the for-
giveness of sins for all people (Is 53:10; Mt 26:28; Rom
3:21, 5:9; 5:19, 8:3); it reconciles us with God (Rom 5:10,
5:20; 2 Cor 5:17; Col 1:21); it redeems us (1 P 1:18); it gives
us freedom (Rom 7:4; Eph 1:17) and it begins a process that
brings a solution to all the contradictions in the universe (Rom
8:19; Eph 2:16; Col 1:20).
137 The sacrifice of Christ reveals the love of God for us in the Fa-
ther’s great generosity (Rom 8:3; Jn 3:16; 1 Jn 4:10) as well
as in the Son’s obedience (Mk 14:36; Rom 5:6; 1 Jn 3:16).
In Jesus’ pierced heart (Jn 19:34) we contemplate the mys-
tery of the love of God who wished to amaze us with his ca-
pacity for total surrender in order to restore trust to his lost
creation (Rom 5:8).
138 Jesus’ death and resurrection teach us the meaning of our own
life: the one who gives his life comes to a new birth (Lk 17:33;
Jn 12:24-26, 16:21, 17:9). His death and resurrection point
out to us the demands of genuine love (Jn 15:13) and of min-
istry (2 Cor 6:3-10, 12:14) as well as the value of our own tri-
als (Jn 15:2; 2 Cor 12:9-10).

14. The Resurrec- 140 Jesus is risen as he had said he would (Mk 9:9-10), according to
tion, Jesus Lord the Scriptures (Lk 24:25-27; 1 Cor 15:4; Acts 2:30). The ap-
of History pearances of the risen Jesus in Jerusalem and in Galilee (Mt
28; Mk 16; Lk 24; Jn 20 and 21; 1 Cor 15:5-8).
The Resurrection has a double meaning: Jesus has returned to
life (Lk 24:5; Acts 2:24) and Jesus has been glorified or exalted
(Jn 17:1; Acts 2:33, 3:13). Jesus’ last appearance (or the As-
cension) expresses this second aspect of the Resurrection (Mt
28:17-20; Lk 24:50; Acts 1:9).
141 In being raised, the humanity of Jesus is totally transformed by di-
vine energy, receiving the fullness of life which the Father com-
municates to his son (Jn 1:14, 17:1; Acts 2:32; Rom 1:3).
Now Jesus is recognized as Son of God. Being the Son,
splendor of the Father (Heb 1:1), Jesus, Son-of-God-
become-human, is the manifestation of the invisible God in
this created universe (Jn 14:9; Col 1:15). In him the promises
of the Old Testament are fulfilled (Mt 12:41-42, 23:35-36; Jn
8:56; Rev 5). Now as a human being, he is the head of all
creation (Col 1:18), above all creatures, whether material or
spiritual (Heb 1:4-14).
142 Jesus has come from God (Jn 13:3, 16:27, 17:8) and returns to
the Father through his death and resurrection (Jn 16:28) so
that the filial relationship which unites him to the Father can
come to perfection (Acts 2:33; Rom 1:4). To express her faith
in Jesus, the Son-of-God-become-human, one God with the
Father, the Church calls him Lord. Of the two names denot-
ing God—God and Lord—the Church kept the first for the
37 BIBLICAL TEACHING

Father and the second for Christ (see Rom 10:9; Phil 1:11;
com. on Jn 11:2, 13:2, 20:2).
143 Jesus replaces the figure of God-Alone with that of God-Com-
munion. Communion between the Father and the Son (Jn
1:1, 1:18; com. on Jn 5:19; Mt 11:26; Jn 13:32, 17). A
communion in the Holy Spirit (Jn 14:16, 15:26).
144 The church of the Apostles baptizes in the unique name of the Fa-
ther, and of the Son and of the Holy Spirit (Mt 28:19) and ac-
knowledges only one God in three Divine Persons which we
call the Holy Trinity: 1 Cor 6:11, 12:4; 2 Cor 13:14; Rev 1.
145 The risen Jesus is now Lord of History: that is to say that he rules
over and directs the material and spiritual forces, visible or in-
visible, which shape our history: Jn 12:31; Rev 1:18, 6; Col
1:18, 2:10 and com. on Mk 16:9. Paul shows Christ to be su-
perior to the heavenly powers which, in those days, were be-
lieved to be in charge of human fate and history (Eph 1:10,
21; Col 11:6). This reign of Christ means that humanity has
come of age (Gal 4:3-5).
146 From then on salvation takes place through the Name of Jesus,
that is, through the divine power (Phil 2:9-10) which radiates
from him (Acts 4:30; 1 Jn 2:12; com. on Mk 16:17). Every
saving act proceeds at the same time from Christ and from the
Spirit (1 Cor 12:4-6; 2 Cor 3:16-17) and is attributed to Christ
the Lord or to his Spirit (Jn 6:35-36, 7:38-39; Mk 9:38; Lk
11:20; Eph 4:7 and 1 Cor 12:7).

15. The New 150 Jesus did not come only to correct sins, but to renew creation
Creation— (Jn 5:20). This new creation is achieved through the gift of
gift of the Spirit— the Holy Spirit (1 Cor 15:45). Above all, this work means a
the Mystery of resurrection of people and universal reconciliation (Jn
Reconciliation 5:21).
151 Jesus’ violation of the Sabbath (Mk 2:28; Jn 5:29) and the Sab-
bath replacement by Sunday (see com. on Acts 20:7) reveals
his intention to rearrange the first creation which took place in
6 days (Jn 5:17 and com. on Gen 2:3; Rev 3:14). The fulfill-
ment of what the prophets had announced (Is 25:6-10, 32:15-
20, 65:17-19; Ezk 37, 47:1-12). The death of Jesus expresses
the death of all that preceded him (2 Cor 5:14; Gal 2:19).
Sins are forgiven (Rom 6:10; Heb 9:28). The laws and forms
of religion taught in the Bible itself are no longer valid (Rom
7:4; Gal 4:5, 5:4-6; Col 2:16).
All distinctions of sex, class and nation are abolished (Gal 3:28,
6:15; 1 Cor 12:13; Col 3:11). We are new creatures (2 Cor
5:17; Gal 6:15; Col 1:15; Eph 2:10,15) moving towards a
perfection similar to that of God the Father’s (Eph 4:24; Col
3:10). This new creation must embrace the whole universe:
Rom 8:18-25.
152 The new creation especially implies revoking the laws of the Old
Testament: they were no more than the shadow of the defin-
itive realities (Col 2:17; Heb 8:5, 10:1; Mt 11:13) which begin
with Christ. To rely on circumcision (Gal 5:2, 6:12) or on the
other practices of the Law (Col 2:16; Rom 14:14-20) is to go
backwards and to deny God’s grace (Col 2:20; Gal 2:18). The
person who wishes to be righteous in terms of practices and
merits (Lk 18:9; Phil 3:7-9) loses genuine justice and holiness,
the gift of God in Christ: Col 2:11; Phil 3:9.
153 The new creation is achieved through the gift of the Holy Spirit
BIBLICAL TEACHING 38

who gives life (Ps 104:30; Jn 6:63; Rom 8:2). Jesus’ glorifi-
cation had to precede the gift of the Spirit (Jn 7:37-39; Acts
2:32-33; Jn 16:7). The Spirit makes us free (Gal 4:7, 5:13-
18), forgives our sins (Jn 20:22; 1 Cor 6:11). He makes
us sons and daughters (Rom 8:14-17); he makes known to
us God’s mysterious designs (1 Cor 2:10-12; 1 Jn 2:20). The
revelations of the Spirit in the church are the first fruits (Rom
8:23) and the assurance (Eph 1:14; 2 Cor 1:22, 5:5) of our
complete transformation in the world to come (1 Jn 3:2-3;
Rom 8:18).
154 The new creation does not know death, which is a consequence
of sin (Rom 5:12; Rev 20:15, 21). It is true that the part of us
which is called exterior (2 Cor 4:16) or old self (Rom 6:6; Eph
4:22; Col 3:9) or flesh (2 Cor 4:11; Gal 6:8; Rom 8:3) moves
toward death (Rom 8:10; 2 Cor 5:16, 13:4; 1 P 3:18). But
the inner self (Rom 7:22; Eph 3:16) is alive through sharing
in the Spirit (Rom 8:10-11).
155 The risen Jesus gives us the power of the resurrection (Jn 5:25;
Col 2:12, 3:1; Rom 5:21, 6:6, 8:4) and he will raise us (Jn
5:28, 6:39-58, 11:25; Rom 8:10; Phil 3:20).
156 Jesus reveals the Mystery (Eph 3:3; Rev 10:7), that is the amaz-
ing plan which was kept secret (Eph 3:9; Rom 16:25; Col
1:26). The entire work of creation, salvation and sanctification
had for its goal the praise of God’s grace and generosity (Eph
1:6,12). Everything was entrusted to the Beloved Son
(Eph 1:1-6) and through him all receive it. All peoples are
called to form a single body in him (Eph 1:22, 3:5-6) and
through him they come to share the very Glory of God (Col
1:27; Eph 2:6).
157 This mysterious plan was initiated with the salvation of Israel (Rom
11:25) and it extends to the whole universe (Col 1:27). This
Mystery demands universal reconciliation in a world divided
by nature, prejudices and sins (Eph 2:14-16; see 151: differ-
ences).
158 The Apostles’ ministry is to proclaim and extend this reconciliation
(2 Cor 5:20-21; Rom 15:16) already announced by Jesus (Lk
4:19); the essence of the religion of the New Testament
consists in achieving this reconciliation (Rom 15:16).
159 In this mission Jesus appears as the unique Mediator between
God and humankind (1 Tim 2:5; Heb 9:15, 12:24) since he
is the one who intercedes for us (Heb 2:17-18, 4:15-16) and
obtains for us the blessings of the New Covenant (Acts
13:34; Heb 9:11, 10:20).

16. Salvation 160 We become part of the new creation as God’s gift (Mt 11:27; Jn
through faith 6:43; Eph 2:8). This decisive step (Col 1: 12-13), our salvation
is not the reward for our merit and good deeds (Rom 4; Phil
3:4-6), but it comes through faith (Rom 3:21; Phil 3:9).
161 According to John, believing consists in recognizing the One
sent by God (Jn 5:38; 6:29). It means recognizing the fact
that God loves us first and forgives us (1 Jn 4:10; Jn 2:16).
It means accepting God that we may be transformed and
made holy (Jn 12:42-45); and recognizing that Jesus is the
Christ (1 Jn 2:22-29, 5:1), namely, the Only Son who came
from God and would return to God (Jn 6:62).
162 According to Peter and Paul, to believe is to accept the love of
God who delivered his Son for the sake of sinners (Rom
39 BIBLICAL TEACHING

5:24-25; Gal 3:1). It means to acknowledge that God has

raised the Son from the dead (Rom 4:23, 10:9) and made
him Lord (Acts 2:36; 1 Cor 12:3; Phil 2:11). It means to ac-
cept that all the promises of God were fulfilled in him
(2 Cor 1:20).
163 Faith that saves is supported by the witness of the Scriptures
(Acts 17:3, 18:28; Rom 16:26; 2 P 1:19) but it also means
discovering a word which God speaks to us today (Heb 1:1
and com. on Mk 11:29). The contemporaries of Jesus had to
recognize him as the One sent through the signs that he
worked (Jn 6:26, 10:32, 15:24). Later, faith was supported by
the testimony and the signs given by the Apostles (Mk
16:17; Acts 8:7; 1 Thes 1:5). Faith is never limited to ac-
cepting beliefs, but it sees God’s plan (Mt 11:16-24; Lk 7:30)
through present events (Lk 12:56, 19:44) and the pro-
phetic voices of the Church (Eph 3:5; 1 Thes 5:19).
164 Faith integrates us to the people of God (Eph 2:19-22) through
baptism (Mt 28:19; Mk 16:16; Col 2:11-13).
165 Faith brings us into a state of holiness which the Bible calls jus-
tice, or righteousness, or justification (see com. on Rom
1:16; Rom 4-8; 1 Jn 2:1-6). It makes us pleasing to God, rec-
onciled with him (Rom 5:1-2) and a reflection of God’s image
(Rom 8:28; Col 3:10; Eph 4:24). Faith introduces us to the
Kingdom of his Son (Col 1:13) where we receive the first gift
of the Spirit (Eph 1:13; 2 Cor 1:22). See 153-154.

17. The Church 170 Jesus lays the groundwork for his Church: see 120-124.
of God 171 The Church did not originate from human will, but from God’s
eternal plan. The Mystery is concretized in the Church (Eph
3:5), that is, the saving plan of God who brings all people to-
gether under Christ, the only head (Eph 1:5-12, 22). That is
why the Church is called holy because its destiny depends
more upon God’s plans than upon human initiatives.
172 Christ, in taking the steps leading to its foundations, does not act
upon his own initiative alone. He lets himself be guided by the
Father (Jn 1:35-51; Mt 16:18; Lk 6:12; Acts 1:7; Jn 17:6,
17:9-12). The Churches of Christ (Phlm 16). The Church is
subject to Christ who loves her and gives himself for her
(Eph 5:24-25; Jn 17:19). The Church of God which Jesus
bought with his own blood (Acts 20:28). The Church is his
bride (Jn 3:29; Eph 5:27; Mt 22:2; Cor 11:1; Rev 21:2) and
his body (Col 1:24; 1 Cor 12:12) and he is the head.
173 The Church is born on the day of Pentecost (Acts 2) as an effect
of the pouring out of the promised Holy Spirit (150).
174 The apostles’ proclamation of the faith in the risen Jesus ac-
companies the outpouring of the Spirit (Jn 15:26-27; Acts
1:7-8) to establish the Church (Acts 2:14-39; 1 Thes 1:5). The
Church is made up of all those who hear the call to conver-
sion and who believe that they will receive forgiveness of their
sins (Acts 2:38) and the gift of the Spirit (Acts 2:39) through
faith in the saving power of Jesus and in baptism (see 181).
175 The Church is founded on Peter and the apostles (Mt 16:18,
10:1). The faith of the Church is the same as that of the apos-
tles (1 Cor 15:11; 2 P 1:16-21). Those who accept the wit-
ness of the apostles and of their successors belong to the
Church (Jn 17:20, 20:21) and are accepted by them (1 Cor
14:38; 2 Cor 10:6, 13:10). We are in communion with God
BIBLICAL TEACHING 40

by being in communion with them (1 Jn 1:3). Christ is with

them (Mt 28:20) so that their decisions may not be opposed
to the divine plan (Mt 16:19, 18:18; Lk 10:16) despite the
fact that they will fail in many ways (Gal 2:11; Acts 15:37,
21:20). The Church will always be what the apostles made it
(Lk 22:30; Rev 21:14).
176 The Church is communion (Acts 2:4; Heb 13:16). The com-
munion existing between the baptized and the Divine Persons
(2 Cor 13:13; 1 Cor 1:9, 10:16) brings about communion
among themselves (1 Jn 1:7) both in the spiritual (Acts 2:42;
Phil 1:5, 2:1) and the material sense (Rom 15:27; Gal 6:6).
177 The Church is the presence of divine Truth in our world (1 Tim
3:15). It is the manifestation of God’s love (1 Cor 1:26; 2 Cor
4:7) and, despite the weakness of its members, it is a sign of
God’s saving presence (2 Cor 4) and God gives it strength (Rev
2:8, 3:8).

18. The sacrament 180 The Church is a communion of believers where God manifests
of the Church himself (see com. on Mt 16:18). This is why we say that the
Church is a sacrament of God (see com. on Mt 18:1). Vari-
ous rites of the Church, called sacraments, come from Christ
and his apostles; they express and make the saving action of
God present.
181 Baptism with water and the Holy Spirit (Jn 3:5), with the Spirit
and fire (Mt 3:11); with water along with the word (Eph 5:26)
in the name of the Father and of the Son and of the Holy
Spirit (Mt 28:19) in the name of the Lord Jesus (Acts 2:38,
8:16). Baptism for the dead (1 Cor 15:29). Baptism and bap-
tisms (Heb 6:2 and com. on Lk 3:7).
182 The one who believes is baptized (Mk 16:16) to receive the for-
giveness of his sins (Acts 2:38, 22:16). Baptism means death
to a sinful past (Rom 6:3-9) and entrance into a risen life (Rom
6:4; Col 2:11-12). It is an interior purification (1 P 1:22)
through Christ’s blood (1 P 1:2). It is a new birth from above
(Jn 3:8), a birth in the Spirit (Jn 3:6; Col 2:12). The only bap-
tism in the one faith reunites us in a single body (1 Cor 12:13).
Baptism introduces us into life “in Christ,” into Christian life
(Phil 4:1ff.). See 200.
183 The imposition of the hands to confirm baptism and to confer
the gifts of the Spirit (Acts 8:14, 19:6). A rite which cannot be
performed by just any minister (Acts 8:14-17). See also Heb
6:2.
184 The power to forgive sins: see com. on Jas 5:16. The baptized
person must fear weakening of faith and loss of hope. Without
faith and hope there is neither the desire nor the possibility to
have sins forgiven again (Lk 13:7-9; Heb 6:4-8, 12:15). This
is the kind of sin which leads to death (1 Jn 5:16). The Church
may exclude the sinner if he does not mend his ways (Mt
18:17; 1 Cor 5:11-13), and may ask God to give him a warn-
ing through physical punishment (1 Cor 4:4-5; Rev 2:22).
185 The anointing of the sick: practiced by the missionaries of Jesus
(Lk 10:1) and entrusted to the elders of the Church (James
5:14).
186 The imposition of the hands to consecrate the ministers of the
Church (1 Tim 4:14, 5:22; 2 Tim 1:6).
187 Matrimony of Christians has its own demands (1 Cor 7:10-12
and com. on 1 Cor 11:2 and 1 P 3:1): it is a sacrament be-
41 BIBLICAL TEACHING

cause it is an image and an active realization of Christ’s union

with the Church (Eph 5:22-23).
188 The Eucharist, or the Lord’s Supper (1 Cor 11:20) or the break-
ing of the bread (Acts 2:42, 20:7; 1 Cor 10:16). See the com-
mentaries on the promise of the Eucharist (Jn 6:22-58) and its
institution (Mk 14:12; 1 Cor 11:23).
189 Some passages of the Old Testament prefigure and clarify the
meaning of the sacraments, especially Baptism (Gen 6–7;
Ex 14:15; Jos 3; 2 K 5; Is 12:1, 55:1; Zec 13:1; Ezk 47:1),
the Eucharist (Ex 12:16; 1 K 19:5; Gen 14:14; Mal 1:11),
Matrimony (Gen 1:26, 2:18; Tb 8:4-7; Song).

19. The Spirit in 190 The Holy Spirit (see 143 and 144) who proceeds from the Father
the Church; (Jn 14:16, 15:26, 16:15) and is sent by the Son (Jn 14:16,
Charisms and 15:26, 16:7). The Spirit of God (1 Cor 2:11, 7:40; 1 Jn 4:2)
Ministries and Spirit of Jesus (Acts 8:39, 13:16; 2 Cor 3:7; Gal 4:6; Rev
3:1).
191 Already before Christ there was mention of the Spirit of Yahweh,
a supernatural power given to liberators (Jdg 6:34, 11:29,
14:6), to prophets (Num 11:25; Ezk 37), to artists (Ex 31:3)
and to the wise (Wis 1). An active power in creation (Gen 1:2;
Ps 104:30 and com. on Jn 7:37).
192 As a result of Jesus’ glorification, the Spirit is given to believers
(Jn 7:39. See 153 and Heb 9:17, 19:2; Rom 5:5; Gal 3:2;
Eph 1:3; 1 Jn 3:24). Upon entrance into the Church, the
Spirit is received in the rite of the imposition of the hands
(Acts 8:15; 19:6) which normally accompanies baptism (Acts
2:38; Tit 3:5; Jn 3:5). God can, however, make exceptions;
he is not bound to the sacraments (Acts 10:45).
193 The spirit is given to everyone according to the degree of Christ’s
gift (Rom 12:3; Eph 4:7; Heb 2:4) and he manifests his pres-
ence in different gifts (1 Cor 12:3, 12:7-11; Gal 3:5; Phil
1:19). These gifts of the Spirit make us members of one same
body diversified (Rom 12:5-8) and organized (Eph 4:16).
194 The spiritual gifts (often called charisms which means gifts: 1 Cor
1:7, 7:7, 12:31; 1 P 4:10) are for the good of the community
(1 Cor 14:1-6, 14:19, 14:32). For this reason, they can also
be called services (or ministries) and works (Rom 12:7; 1 Cor
12:5). Even though we know that the gifts and ministries are
valid inasmuch as they encourage real love and communion (1
Cor 12:31; Eph 4:3), the most important of them are the
apostolic ministries of the founders and those responsible for
the churches (1 Cor 12:28; Eph 4:11).
195 Regarding ruling ministries, see com. on Acts 14:21. Some are
called apostles, not only the Twelve (1 Cor 1:1; 9:1-6). The
prophets (1 Cor 12:28; Eph 2:20, 3:5, 4:20; Rev 11:10,
16:6, 18:20). Apollos was most probably a prophet and so
were Timothy and Titus (see com. on Acts 11:19, 13:1,
15:32; 1 Thes 5:19; Heb 7:1; 1 Tim 4:14; 2 Tim 1:6). The
bishops (or inspectors) had an active part in the councils of
presbyters (Acts 20:28; Phil 1:1; 1 Tim 3:1; Tit 1:7). The
presbyters (or elders): Acts 11:30, 14:23, 15:2-23, 21:18; 1
Tim 5:19; Tit 1:5; James 5:14; 1 P 5:1. The deacons: Phil
1:1; 1 Tim 3:1 and com. on Acts 6.
196 The spiritual gifts, however varied they may be, come from Christ,
the only head, and they must be aimed at the unity of the
growing body: Jn 17:21; Eph 2:18-22, 4:3, 4:12-13.
BIBLICAL TEACHING 42

20. The Spirit 200 Christian life was formerly called the way (Acts 9:2, 19:9, 16:17,
and Christian 18:25; 2 P 2:2) and it was not based on special commands
Spirituality (Acts 15:18) to such an extent that Paul relates the demands
of sexual morality to faith in Christ and not to any particular
law (1 Cor 6:1; 1 Thes 4:2).
Christians of Jewish background spoke at times as if Jesus had
confirmed the Law of the Old Testament (James 1:25, 2:12,
4:11), but usually they understood that the new Law pro-
claimed by Jesus (com. on Mt 5:17) replaced the Law of the
Old Testament (Mt 5:22, 5:28…). The only command of love
(Mt 22:39) replaces the many precepts of the Law of Moses
(Mt 22:40; Rom 13:8; Gal 5:14).
201 But we are also told that Christ freed us from all human law (and
not only from the Judaic Law): Rom 7:4; Gal 4:5; Eph 2:15.
We should understand, then, that in speaking of the Law of
Christ, another meaning is given to the word law (Rom 2:27,
8:2). We do not place too much value on human effort to ful-
fill the law (Mk 10:21, 10:27; Gal 2:16, 3:5) but we must in-
vite everyone to allow himself to be guided by the Spirit (Lk
10:33; Rom 8:14; Gal 5:16) who, alone, can transform the
heart (Ezk 36:25; Rom 2:29) and make the fulfillment of the
Law possible (Rom 8:4).
202 Entrance into the Church (see 192) makes us new creatures (2
Cor 5:17; Gal 6:15; Eph 4:24). Recreated in the Son (Eph
2:10), sons and daughters of the Father (Rom 8:15; Jn 1:13),
the Spirit is already given to us in this life (Rom 12:11; Gal
4:6) as a foretaste of what definitive and holy life will be in
heaven (Rom 8:11, 23; Eph 1:14). From now on we are in
communion with the Three Divine Persons (Jn 14:17; 1 Jn
1:3, 3:21-24, 4:15).
203 Christian life presupposes the constant cooperation of people
with God who acts in each one through the Spirit. We have
died to sin (Rom 6:11) and we must die to the works of the
“flesh” (Rom 8:13). We have been renewed and we must walk
along new paths (Rom 7:6). We have been made just and holy
(Rom 6:2; 1 Cor 6:11) and we must walk as saints (Rom
6:13,19; Gal 5:25). We were liberated (Rom 6:14, 8:2) but we
still have to liberate ourselves (1 Cor 7:15, 23). God’s love has
been given to us (Rom 5:5; Jn 17:26) and we must persevere
and grow in this love (Jn 15:9; 1 Cor 16:14; Phil 1:9; 1 Thes
3:12).
204 The Christian’s new life is energized through participation in the
Eucharist (Jn 6:48-58), through good works (James 2:14-
28; 1 Jn 3:18; 2 Thes 1:11; Tit 2:14, 3:8; Heb 10:24; 2 P
1:10) and through prayer (see 230). It is a source of happi-
ness (Jn 16:24; Acts 13:52; Rom 14:17; 2 Cor 7:4; Gal
5:22; 1 Thes 1:6; 1 P 1:8), of freedom (Jn 8:32, 36;
2 Cor 3:17; Gal 5:1; 2 Tim 1:7; 1 P 2:16) of peace (2 Cor
13:4; Gal 5:22; Eph 6:23), and of thanksgiving (Rom 14:6;
Eph 5:20; Col 3:17; 1 Thes 5:18).
With perseverance (Lk 8:15, 21:19; Rom 2:7, 5:3; Col 1:11;
Heb 10:36; James 1:4), it produces a transformation of the
whole being (Rom 12:2; 1 Thes 5:23), enabling one to relate
to God as a son (or daughter) (Rom 8:15-17; 1 Jn 4:17-18)
and to be a living stone of the spiritual building (Eph 2:22; 1
P 2:5).
205 Christian life manifests itself, above all, in three powers which we
43 BIBLICAL TEACHING

usually call theological virtues, which is to say, that they come

from God and are oriented to him: they are faith, hope and
love (1 Cor 13:13; Gal 5:5-6; Eph 1:15-16; Col 1:4-5; 1 Thes
1:3, 5:8).

21. Faith and 210 Faith means: 1) the act of faith which, in conversion, obtains for
Hope us the holiness or justice proper to a Christian (see 165);
2) the gift of faith which achieves miracles: 1 Cor 13:2;
James 1:5; Mk 11:20-24 and their commentaries;
3) the first of the theological virtues (see 205 and 211) born
211 of the first act of faith.
Christian faith is submission to the word of God (Jn 12:44-46;
Rom 10:14; 2 Tim 3:15, 4:3) as received from the prophets
and Christ through the witness of the apostles (see 163). It ac-
cepts without adding or deleting (Dt 4:2; Rev 22:18) the en-
tire faith (Tit 1:13, 3:10-11) preserved by the Church as the
212 Tradition of the Apostles: 1 Tim 4:6; 2 Tim 2:8, 3:14.
A Christian has the same faith attitude as the Old Testament be-
lievers (Rom 4:23-25; Heb 11). Now, however, the final words
have come to us (Heb 1:1-2; Jn 3:31, 4:26) through the per-
son who is the Word of God (Jn 1:1,18; Heb 2:2-3). See 152.
In the person of Jesus, God talks to us without parables or ex-
213 amples (Jn 16:25-29).
Faith works through love (Gal 5:6) and it manifests itself in works
of love (James 2:14; 1 Cor 13:13). Faith must grow (2 Cor
10:15; 2 P 3:18) along with the knowledge of God. With love,
faith is the attitude of someone who lives in the light (Rom
13:12; Eph 5:8; Col 1:12; 1 Jn 1:7, 2:9) and is light for the
world (1 Thes 5:5).
214 Hope is born of faith in God’s promises (Eph 3:5-10; Heb 3:14,
6:11-20; 1 P 5:9). We hope for what we do not see (Rom 8:4;
Heb 11:1) and would not have dared imagine (1 Cor 2:9; 2 P
1:4). We believe that God is faithful (see 40-44). We have
confidence in God who can sustain us in faith and love
(Phil 2:12; 1 Thes 5:23; 2 Thes 3:3; 1 Cor 1:8). Hope means
perseverance and constancy in our trials (see 204, 217).
215 Israel hoped that God would give prosperity in their Land (see
42) and a Kingdom of Justice (see 56, 62). In proclaiming the
Kingdom, Jesus reminds us that our hope is somewhat collec-
tive (Mt 22; Lk 22:28-30; Mt 25:31-40), but he also empha-
sizes the personal dimension of salvation (Mt 10:28, 32), as
faith in the resurrection develops (see 92-93).
We hope to share God’s glory. We will be like God because we
will see him (1 Jn 3:2). We will rise together (1 Cor 15:23) to
see God (1 Cor 13:12) and form a single body in Christ (Eph
2:16-22). Only in God will we find happiness (Mt 25:21; Rev
21:6), and humanity, its end (1 Cor 15:28; Rev 22:1-5). Such
is our inheritance (Lk 18:18; 1 P 1:4).
216 The Kingdom of God is already present in the person who lives in
God’s grace. Thus all the events in his life, even his material
needs, are related to this Kingdom of God and to his own
progress in Christian life. Being a child of God, he expects
daily bread from the Father (Mt 6:11) and he asks for his own
needs (Phil 4:6) and for the needs of the world (Lk 18:11),
knowing that God will provide him with what is necessary so
that, in his turn, he may give to others (2 Cor 9:9).
217 Waiting for the coming of Christ is at the very center of Christian
BIBLICAL TEACHING 44

hope (Acts 1:11). Coming, called “parousia” which means,

visit (Mt 24:27; 1 Cor 15:23; 1 Thes 3:13; 1 Jn 2:28; Rev
3:10) or manifestation (1 Tim 6:14; 2 Tim 1:10; Tit 2:13).
This coming seemed very familiar to the early Christians (1
Thes 4:13; Heb 10:25-27; 1 P 4:7; James 5:8).
This waiting means a vigilant attitude (Lk 12:32-48; Mt 25:1):
being awake in order not to be submerged in worldly projects
and greed (Lk 21:34; see com. on Mk 13:33). It makes us
constant and persevering in trials (Phil 3:10; Rom 8:17; see
184) and persecutions (Heb 12:2; 2 Thes 3:5; Lk 21:19;
Mt 10:22; Rev 2:10, 3:21; 1 P 3:14). It brings us happiness
even in suffering (1 P 4: 18; Mt 5:11). It makes us sober
(1 Thes 5:8) and detached (1 Cor 7:29; Tit 2:12; 1 P 1:13).

22. Love 220 Love is power coming from God. In God, love is identified with
the inner communion of the Three Divine Persons (see 143).
God revealed himself to Moses as He Who Is and as Merciful
(see 32, 39). However, after knowing Christ, John says: God
is love (1 Jn 4:8).
221 In the Old Testament God’s love was manifested as God commu-
nicated with humans. Israel, seeing how God chose, guided it
(Ps 89, 105, 106, 107; Is 63:7), forgave (Ex 32:11-14) and
redeemed it (Is 40, 41) understood God’s jealous love for his
people (Is 5, 54:6-8). The prophets, as they became aware of
the ever closer relationship between themselves and God, re-
alized God’s strong love (Ezk 3:8; Mic 2:8), a tender (1 K 19)
and demanding (Jer 15:10, 20:7) love for his friends.
222 Love for God is the first command for Israel (Dt 6:1, 30) and it
will continue to be first for Christians (Mk 12:28).
223 When Jesus came, he tried to reveal something of the unique love
that the Father has for his Son (Jn 3:35, 5:20, 17:24; see
117). Jesus, in turn, responds to the Father’s love with total
surrender (Mk 1:35; Mt 11:25) in perfect accord with the Fa-
ther’s will (Heb 10:5; Jn 4:34, 6:38). He shows this divine
love springing from his heart to his friends (Jn 11, 13:1, 15:9-
17, 18:8), to the marginalized (Mk 1:40), to sinners (Lk 7:36,
19:1), to his very enemies (Lk 23:22) and to all people (Mt
11:28; Acts 10:38); that they may also understand the love
the Father has for them (see 137). We love Jesus by keeping
his Word (Jn 14:15-23) and by renouncing everything in order
to follow him (Mk 10:17-21; Lk 14:25).
224 In his Passion and death Jesus reaches the culmination of love.
Love for the Father, obeying him even to his death on the
cross (Mt 26:39, 27:46; Heb 4:15), while the Father is silent
he cares for and forgives each person (Lk 23:28; Jn 19:26; Lk
23:34-43). Jesus gives everything to everyone (Mk 10:45,
14:24; 2 Cor 5:14).
225 Love for others is mentioned in many Old Testament texts (Lev
19:18; Dt 10:8). However, in many places of the Law (Ex
20:12-17) and of the prophets (Am 1–2; Is 1:14-17, 10:2,
65:13; Jer 9:2-5; Ezk 18:5-9; Mic 3:5), it is said that we can-
not please God without respecting others; doing them jus-
tice, freeing them from oppression (Is 58) and attending to the
most humble (Ex 22:20-26, 23:4-12; Jer 9:4, 22:15; Pro
14:21; Sir 4, 25:1; Wis 2:10).
226 Jesus closely relates the two main commands (Mk 12:28-33).
The love for one’s neighbor is the basis of Christian morality
45 BIBLICAL TEACHING

(see 201 and 203) to the degree that it tries to imitate the love
of the Father, perfect and merciful (Mt 5:48; Lk 6:36; Eph
5:1; 1 Jn 4:11) and it is a response to the love with which
God first loved us (1 Jn 3:16, 4:10-19). Love is the power
which the Holy Spirit communicated to us (Rom 5:5) and it is
nourished by contemplating Christ’s limitless love (Eph 3:18;
2 Cor 5:14).
227 On the eve of his Passion, Jesus emphasizes love for one another
as his new command: Jn 13:12-15, 34-35, 15:9-13; 1 Jn
2:6-8.
228 Christian love is a gift without bounds, leading us to serve one
another (Gal 5:13). It goes to all without consideration of so-
cial barriers (Mk 2:13; Lk 10:29, 14:13; Gal 3:28). It is man-
ifested in forgiveness (Mt 5:43, commentary and references;
Mt 18:21) and it is not denied to enemies. It inspires us to
make an effort to understand the other, to respect his ideas
(Rom 12:15-18, 14:1-10), to bear his limitations (1 Cor 13).
The love, which is able to give and to receive, builds up the
Church (1 Cor 8:1; Eph 4:16; see 196) and leads us to per-
fection (Phil 1:9).

23. Prayer 230 Throughout the Bible prayer is inseparable from action. The mod-
els of prayer are those who lead God’s people. Moses’ inter-
cession for Israel (Ex 17:8, 32:11, 33:12; Num 11:11,
14:13). Moses gives us a pattern for intercession: he reminds
God of his faithfulness; his own honor forces him not to aban-
don Israel, but rather to forgive Israel. The prayer of David
(2 S 7:18), Solomon (1 K 8:22-60), Hezekiah (2 K 19:15),
Judas Maccabeus (1 Mac 5:33, 11:71; 2 Mac 8:29, 15:20),
Esther (4:17), Judith (9:2). Penitential prayer of Ezra (9:6),
Nehemiah (1:4), and Daniel (3:26, 9:4).
231 The prayer of intercession is peculiar to the prophets: their word
and prayer bring about and prevent events. Thus, Abraham,
called prophet because of his power of intercession: (Gen
20:7) praying for Sodom (Gen 18:22). Likewise, Elijah (1 K
18:36), Amos (7:1), Jeremiah (10:23, 14:7, 37:3). The
prophet feels divided between compassion for his chastised
people (Jer 14:19, 8:18; Ex 9:8) and zeal for God betrayed
(Jer 2:3; Ezk 16). His prayer is a confrontation with God
(Num 17:6; Ezk 13:5, 22:30).
232 Prayer is also the prophets’ ongoing dialogue with God at the
very root of their call (Ex 4:5-22, 17:4; Jer 12:1, 15:10,
20:7), coming face to face with God (Ex 33:18; 1 K 19:9).
233 The Psalms are the prayer book of God’s people. Prayer flows
from the very needs of the one who implores, not asking for
heavenly things, but for the concrete help needed in this pre-
cise moment. Yet, prayer is always forgetting self in order to
praise God: Ps 47, 81, 89, 95, 98, 113, 117, 135, never for-
getting that one’s well-being is in God, asking to see God
and to dwell in his house (Ps 16:23, 27:7, 63:2, 65:5, 73:24).
234 Jesus prays (Mk 1:35; Mt 11:25; Lk 22:32, 23:33; Jn 11:42) es-
pecially before making important decisions (Lk 3:21, 6:12,
9:18, 29, 23:46; Mk 14:36; Jn 8:29). See also Heb 5:7,
7:25. Jesus works his miracles for those who ask him with
faith (Lk 7:1; Mk 10:46) and who persevere until he attends
to them (Mt 7:24). He tells us that this is the way to ask from
the Father (Lk 11:5-13; Mk 9:23, 11:22). But he also teaches
BIBLICAL TEACHING 46

us to ask first that the Father’s will be done (Mt 6:10, 7:21,
12:50; Jn 4:34, 7:17). He tells us what we should ask of the
Father and how to ask for it: the Our Father (Mt 6:9; Lk 11:1
and also Mt 6:5).
235 The prayer of the early Church. In the Temple of the Jews (Lk
24:5; Acts 3:1; 5:12) with hands lifted up (1 Tim 2:8) or kneel-
ing (Acts 9:40). Community prayer (Acts 1:14; see Mt 18:19)
in difficult situations (Acts 4:24, 6:6, 12:5).
236 Paul’s letters include invitations to pray (Eph 6:18; Col 1:3; 1
Thes 5:17; Rom 15:30; 1 Cor 7:15; 1 Tim 2:1, 5:5) and
spontaneous thanksgiving (Rom 8:31, 11:33, 16:25; 2 Cor
1:3; Eph 1). For him the prayer of intercession is a struggle
(see 231; Rom 16:30; Phil 1:30; Col 4:12 and com. on Col
2:1; see also com. on Gen 32:23). There is always a balance
between supplication and thanksgiving (Phil 4:6).
237 Prayer in the name of Jesus is fitting for one who shares Jesus’
mission and allows his Spirit to guide him (Jn 14:12-13,
16:23). It is the perfect prayer of one who has achieved self-
renunciation; it is not guided by human greed (James 4:3) but
inspired by the Spirit of adopted sons and daughters (Rom
8:15, 26). This prayer is addressed to the Father (Gal 4:6),
making us desire with our whole being what the Father wants
and what hastens his Kingdom. We ask for specific things
(Mt 7:11), but in another sense it is the Holy Spirit for whom
we wait (Lk 11:13). This prayer which is always heard brings
joy (Jn 16:24).
238 Other texts: 1 P 3:7, 4:7; James 1:6, 5:16; Rev 5:8.

24. Mission and 240 The word mission means being sent (com. on Mt 10:1). Jesus is
evangelization the One sent by the Father to bring the Good News to Israel
(Jn 3:17, 4:34, 6:38, 9:4, 10:36, 17:18; Mt 15:24), to the
poor and the afflicted (Is 61:1; com. on Mt 5:1; Lk 7:22). On
leaving this earth Jesus sends forth the apostles (Jn 20:21; Mt
28:19; Acts 1:8) and authorizes them with signs of the Holy
Spirit (Mk 16:17; com. on Lk 10:1). Apostle means one sent
(Lk 6:13). After the Twelve, the Church will keep on sending
apostles and missionaries (com. on Lk 5:1). One must be sent
by the Church, just as the Twelve were sent by Christ (Mk
3:13; Acts 26:16, 13:2, 19:14).
241 The missionary task is the common work of the apostles and of
the Holy Spirit (Jn 14:26; Lk 24:49; Acts 1:4) who will give
witness together with them (Jn 15:26). The Spirit encourages
the apostle (1 P 1:12), the apostle’s words later bring the Spirit
upon his hearers. Whoever receives the apostles receives the
Father and the Son (Lk 10:16).
242 The missionaries announce the Gospel (that is the Good News). In
the words of Jesus, the Good News means the coming of the
Kingdom of God (see 110-116) and it is accompanied by the
many cures that Jesus works (com. on Mt 9:35; Lk 7:22). In the
words of the apostles, the Good News means the fulfillment of
God’s promises to Israel (Acts 13:32). It is the gift of forgiveness
and the gift of the Spirit (Acts 2:38, 3:26, 10:43, 13:38). The
Good News is all about the coming of Jesus (Mk 1:1) which
brings us peace (Acts 10:36; Eph 2:14). For Paul the Gospel
is God’s plan of salvation for all (Rom 15:9; Eph 3:6) which
centers on the death and resurrection of Jesus (1 Cor 15:1). It
is a power that conquers the world (Rom 1:16; Col 1:6).
47 BIBLICAL TEACHING

243 Preaching the Gospel, when it is welcomed, brings repentance

(Acts 2:37-38, 3:19, 17:30, 26:20) and conversion (Mt 4:17;
Mk:12 and 182). People see their sinful situation in a lost
world (Acts 2:40; 3:26) and believe in the forgiveness God of-
fers them through Christ (Acts 5:31 and 160-164). This con-
version of the heart and of the innermost being is different
from giving up only one’s vices (see com. on Lk 3:7 and 7:24).
It is the work of God (Ezk 36; 1 K 18:37; Rom 2:4). On the
other hand, when preaching is rejected, people and societies
are ruined (Mt 11:20, 12:41; Mk 16:16).
244 To evangelize is not only to announce the Gospel, but to make it
Good News, which frees a person in concrete circumstances
of his life (com. on Mt 28:16). The Gospel means a healing of
the whole human person. Liberation from religious prejudices
(Col 2:16-22; Gal 4:8-11) and from social barriers (Gal 2:11).
It brings about a renewal of the whole culture and a radical
criticism of the social order (1 Cor 7:17-24). It leads to ma-
turity in judgment and in relationships with others (Eph 4:14,
22-32).
245 Those who announce the Gospel become witnesses of Christ
(Acts 1:8; Jn 15:27); the faithful witness after Jesus (Rev 1:5,
3:14) who comes to the world to give testimony of what he has
heard from the Father (Jn 1:18, 3:11) and of who he is (Jn
8:13; 1 Tim 6:13), the apostles, in their turn, give witness to
him (Jn 15:17, 20:21). Through their testimony, it is God who
gives testimony (1 Jn 5:9).
246 Martyr, in Greek, means witness. Someone who has suffered and
given his life to remain faithful to his testimony is called a mar-
tyr (Rev 2:13, 6:9, 11:3, 17:6; Mk 13:9 and com. on Mt
10:16). Due to the devil’s hatred for the Church, there will be
many martyrs (Rev 17:6). They are the true victors of the
world (Rev 12:11).

25. The future 250 The Kingdom of God develops in the world the work of God as
of the world, yeast (Mt 13:33) capable of transforming and saving it (Jn
Judgment and 3:16). Yet, this world is in the power of the evil one (see
the Resurrection com. on Jn 3:11 and Jn 5:19) due to Adam’s fall which alien-
ated human freedom (Jn 8:34; Rom 8:18). In his death, Jesus
somehow deprived the evil one of his power (Mt 12:29;
Jn 12:31). Yet, if we judge according to appearances, he (the
evil one) continues to have much influence (Mt 16:18) and
moves a powerful current opposed to truth and justice (Jn
3:19) and he hates, above all, the witnesses of Christ (Jn
15:18; Mt 10:16; Rev 12:17) and of his Church (Rev 12:13).
This hostile current is at times called “the world” (Jn 16:33).
At times “world” refers to those who do not know their voca-
tion as sons and daughters of God (Jn 14:19, 16:20, 17:23;
1 Cor 5:10). See also 1 Jn 2:15.
251 Believers are in the world without being of the world (Jn 17:15).
The Church is at the service of the world to bring it to its true
goal (Mk 16:15; Col 1:20). It is not at the service of the world’s
designs (James 4:4) nor of human ideals of happiness, justice
and peace, which are always limited (Lk 12:13, 51), and which
forget the real situation of sinful humanity (Mt 4:1) and do not
understand salvation through the cross (Mt 16:23; Lk 24:26;
1 Cor 1:20).
252 Yet, if we pay attention to the Old Testament, we discover a divine
BIBLICAL TEACHING 48

pedagogy. In order for human beings to understand their di-

vine vocation, they need to taste the goods of the earth and to
struggle for human ideals (see com. on Gen 13:7; Ex 3:16;
Introduction to 1 K; com. on Mt 5:1), limited ideals which God
will gradually help to purify, bringing people to understand the
mystery of the cross (see com. on Lk 24:13).
253 For his own growth as well as for the good of the world, the be-
liever involves himself in the tasks of the world (Mt 25:14;
2 Thes 3:10; 1 Tim 4:3; Tit 3:8; com. on Mk 3:33) and in so
doing he cooperates with God the Creator who continues to
act and to create (com. on Gen 1:28; Jn 5:7).
The Church can hope for a time of peace and the spread of the
Gospel (Rev 20:1). Its influence will be manifest (com. on Mt
13:31) and all kinds of human institutions will be under its pro-
tection (Mt 13:32). Yet, there will be persecutions (see 251)
as well as scandals within the Church (Mt 13:47). In opposi-
tion to the Church, the devil will favor false religions (Rev
13:11) and totalitarian regimes (Rev 13:2) and at times, will
give the impression that he has won (Rev 11:7, 13:14-17).
254 After many a crisis, the time of final confrontation will come (see
124) and the time of the Antichrist (2 Thes 2:3-9; 1 Jn 1:18)
as the prelude to the coming of Christ (Mk 13:26) and to the
Resurrection (1 Thes 5:15; 1 Cor 15).
255 What is our destiny after death? We live only once (Heb 9:27,
6:4-8; Lk 16:27) and our eternity is determined in this one
life. Some books of the Old Testament already spoke about
life beyond death: 83 and 90-93.
256 Our destiny is to be resurrected when Christ comes to judge the liv-
ing and the dead. How shall we be after the resurrection? What
kind of body and existence shall we have? See Lk 20:27;
1 Cor 15 especially.
This existence above all will be sharing in the Glory of God, see-
ing him, loving him, being transformed into his likeness and
made one spirit with him: 1 Cor 6:17, 13:13; 1 Jn 3:2.
However this existence is always pictured as a communitarian and
happy life: Mt 22, 25:1-30; Lk 22:30.
257 Will those who die not live at all until the last day of Resurrection?
This was a difficult question before Jesus came when the Jews
had just come to believe in the resurrection of the dead: Dn
12:1-5 and 12:13. But the teaching of the New Testament is
clear: Lk 23:43; 2 Cor 5:8; Phil 1:23; 1 P 4:6; Rev 14:3.
258 Scripture speaks in a figurative way of those who have definitely
rejected God’s love. We are used to speak of hell, something
as final as heaven will be for the elect: Mt 13:42; Mk 8:42; Lk
16:23; Rev 21:5.
259 No one can approach God without having been purified of all sin
and impurity. What happens to all the believers who die in the
grace of God but are also filled with imperfections and human
desires? It has been a constant teaching of the Church that pu-
rification takes place during death or after death: 2 Mac 13:43;
1 Cor 3:15.
 INDEX OF THE GOSPEL
(The words and numbers in bold type refer to Gospel texts with commentaries)
Matthew Mark Luke John

An angel announces the birth of John the Baptist 1:5

The Annunciation to Mary 1:26
Mary visits her cousin Elizabeth 1:39
First steps of John the Baptist 1:57
Jesus is born in Bethlehem 2:1
Jesus is presented in the Temple 2:21
First initiative of the young Jesus 2:41

Jesus’ ancestors 1:1 3:23

Jesus is born of a virgin mother 1:18
The Magi come from the East 2:1
The flight to Egypt 2:13

John the Baptist 3:1 1:1 3:1

John’s preaching: Repentance 3:7 3:7
John presents Jesus 3:11 1:7 3:15 1:19
Jesus receives John’s baptism 3:13 1:9
Jesus is tempted in the desert 4:1 1:12

Jesus and his first disciples 1:35

The first miracle: the Wedding at Cana 2:1

Jesus proclaims his mission in Nazareth 4:12

Jesus calls his first disciples 4:18 1:14
Jesus cures a demoniac in Capernaum 1:21 4:31
Cures in Capernaum 8:14 1:29 4:40
Night prayer of Jesus 1:35 4:42
The Miraculous catch 5:1
Cure of a leper 8 1:40 5:12
The paralytic healed and forgiven 9:1 2:1 5:17
The Captain’s servant 8:5 7:1 4:46
Jesus calls the publican Levi 9:9 2:13 5:27
New wine in new wineskins 9:14 2:18 5:33
The man with a withered hand 12:9 3:1 6:6
The twelve apostles of Jesus 10:1 3:13 6:12

The Beatitudes 5:1 6:20

Salt and light of the earth 5:13 12:34
A more perfect Law: Reconciliation 5:17
You will not commit adultery 5:27
You will not swear 5:33
Loving all people 5:38 6:27
Doing good without bragging about it 6:1
How to pray 6:5
The Our Father 6:9 11:25 11:1
Do not amass riches 6:19
The lamp and the conscience 6:22 11:34
Trust in God rather than in money 6:24 16:13
12:22
INDEX OF THE GOSPEL 50

Matthew Mark Luke John

The plank and the speck 7:1 6:37

Ask and you will receive 7:7 11:9
The narrow door 7:13 13:23
A tree is known by its fruits 7:15 6:43
The house built on rock 7:21 6:47

Jesus and Nicodemus 3:1

John the Baptist’s last testimony 3:22
Jesus and the Samaritan woman 4:1
The paralytic at the Bethsaida pool 5:1

Jesus raises the widow’s son 7:11

John the Baptist’s messengers 11:2 7:18
Jesus praises John the Baptist 7:24
The sinful woman and the Pharisee 7:36
The women who follow Jesus 8:1
The true family of Jesus 12:46 3:31 8:19
The sin against the Spirit 12:25 3:23 11:17
12:10

The comparison of the sower 13:1 4:1 8:4

The seed which grows by itself 4:26
The wheat and the weeds 13:24
The mustard seed; the yeast 13:31 4:30 13:18
The treasure, the pearl, the net 13:44
Jesus calms the storm 8:18 4:35 8:22
The demoniac of Gerasa 8:28 5:1 8:26
Jesus raises the daughter of Jairus 9:18 5:21 8:40
Is this not the carpenter? 13:53 6:1 4:16

Jesus commissions the Twelve 10:5 6:7 9:1

They will persecute you 10:16 12:2
I did not come to bring peace 10:34 12:51
He who loves his father more than me 10:37 14:26
The death of John the Baptist 14:1 6:14
First multiplication of loaves 14:13 6:34 9:10 6:1
Jesus walks on water 14:22 6:45 6:16
Discourse on the bread of life 6:30
Genuine purity 15:10 7:1 6:39
Jesus heals the daughter of a pagan woman 15:21 7:24
Cure of a deaf mute 7:31
Second multiplication of loaves 15:32 8:1
Why do they ask for a sign? 12:38 8:11 11:29
The signs of the times 16:1 12:54
The blind man of Bethsaida 8:22
Do you also want to leave me? 6:59
Peter’s faith and Jesus’ promises 16:13 8:27 9:18
Jesus announces his passion 16:21 8:31 9:22
If you want to follow me, take up your cross 16:24 8:34 9:23
The Transfiguration 17:1 9:1 9:28
The return of Elijah 17:9 9:11
Jesus cures the epileptic boy 17:14 9:14 9:37
51 INDEX OF THE GOSPEL

Matthew Mark Luke John

Jesus pays the Temple tax 17:9 9:11

If anyone wants to be first 17:24
The little ones and the stumbling block 18:1 9:33 9:46
How a community lives together in faith 18:6 9:42 17:1
The one who did not forgive his companion 18:15 17:3
We saw one who expelled demons 18:23 9:38 9:49

They refuse to welcome Jesus 8:51

The demands of the master 8:19 9:57
Jesus sends out the seventy-two 9:37 10:1
Woe to you Chorazin! 11:21 10:13
Jesus gives thanks to the Father 11:25 10:17
Take on my yoke 11:27
The good Samaritan 10:29
Martha and Mary 10:38
Jesus teaches us how to pray 11:4
Happy the one who gave you birth! 11:27
Jesus criticizes the people of his generation 12:38 11:29
Life is not in possessions 12:13
Be forewarned 24:43 12:32
The fig tree without fruit 13:1
A cure on the Sabbath 13:10

The first seats 14:7

The guests who excuse themselves 14:15
The price of following Jesus 10:37 14:25
The lost sheep 18:12 15:1
The prodigal son 15:11
The astute manager 16:1
Lazarus and the rich man 16:19
We are useless servants 17:7
The ten lepers 17:11
About the coming of the Kingdom of God 24:26 17:20
The evil judge and the widow 18:1
The Pharisee and the Publican 18:9

Marriage and divorce 19:1 10:1

Continence for the sake of the Kingdom 19:10
Let the children come to me 19:13 10:13 18:15
The rich young man 19:16 10:17 18:18
It will be easier for a camel to… 19:23 10:23 18:24
The reward of those who follow Jesus 19:27 10:28 18:28
Those who went to work in the vineyard 20:1
James and John request the first places 20:20 10:35
Bartimaeus, the blind man of Jericho 20:29 10:46 18:35
Zacchaeus 19:1
The ten coins 25:14 19:11
The adulterous woman 8:1
Jesus cures a man born blind 9:1
I am the good Shepherd 10:1
The resurrection of Lazarus 11:1
The Jewish leaders decide the death of Jesus 11:45
The meal at Bethany 26:6 14:1 12:1
INDEX OF THE GOSPEL 52

Jesus enters Jerusalem 21:1 11:1 19:28

Jesus drives the merchants out of the Temple 21:12 11:15 19:45 2:13
Jesus curses the fig tree 21:18 11:12 13:6
The power of faith 21:20 11:20
With what authority do you do it? 21:23 11:27 20:1
The parable of the two sons 21:28
The murderous tenants 21:33 12:1 20:9
A king celebrates his son’s wedding 22:1
The tax for Caesar 22:15 12:13 20:20
Do the dead rise? 22:23 12:18 20:27
The greatest commandment 22:34 12:28 10:25
Christ, son of David? 22:41 12:35 20:21
The widow’s offering 12:41 21:1

Do not imitate the teachers of the Law 23:1 12:38 20:45

Against the Pharisees 23:13 11:39
Lament over Jerusalem 23:37 13:34
Destruction of Jerusalem and the end of the world 24:1 13:1 21:8
Be prepared and alert 24:37 13:33 21:34
Parable of the ten maidens 25:1
Parable of the talents 25:14
The judgment of the nations 25:31
If the grain of wheat does not die 12:20

The Last Supper 26:17 14:12 22:1

Jesus washes his disciples’ feet 13:2
I am going to the Father 14:1
I am the vine 15:1
The world hates Jesus and his people 15:18
The Spirit will come 15:26
You will see shortly 16:16
The prayer of Jesus for his holy people 17:1

In the garden of Gethsemane 26:36 14:32 22:39

Jesus appears before the Jewish authorities 26:57 14:55 18:12
Peter’s denial 26:69 14:66 22:56 18:25
The death of Judas 27:3
Jesus appears before Pilate 27:11 15:2 23:2 18:28
The way of the cross 27:27 15:16
Jesus is crucified 27:35 15:23 23:32 19:17
Jesus’ last words 27:45 15:33 23:33 19:25

Jesus is risen 28:1 16:1 24:1 20:1

The disciples on the way to Emmaus 24:13
Jesus appears to his disciples 24:36 20:19
Appearance on the lakeshore 21:1
Jesus missions his apostles 28:16 16:9 24:44