Understanding the Mission and Person of Jesus Christ
(Source: Catechism for Filipino Catholics)
Ministry of the Historical Jesus
475. The irreplaceable starting point for knowing Christ is the historical Jesus. So it was with the first disciples of Christ, whose Easter proclamation asserted that “the God of our fathers has glorified his Servant Jesus, whom you handed over and disowned in Pilate’s presence” (Acts 3:13). So it is with us Filipino Catholics today: we come to personal faith through the Christian community’s witness to Jesus’ historical life, interpreted with the help of the inspired Scriptures and of the continued inspiration of the Holy Spirit in the living Tradition of the Church. The life and work of the historical Jesus alone provides the basic ground for confessing Jesus as Christ the Lord. 476. Why the Historical Jesus? We proclaim in the Creed that the Son of God came down from heaven “for us and our salvation.” Scripture likewise declares: “The Father sent His Son as Savior of the world” (1 Jn 4:14). This means first, that God sent His Son as an offering for our sins (cf. 1 Jn 4:10). Second, he came to reveal to us God’s love, that we might have life through him (cf. Jn 3:16). Third, he came to be our model for sanctity, so that, fourth, we could share in his divine sonship (cf. 2 Pt 1:4; CCC 456-60). At Christmas St. Augustine preached: “He who was the Son of God, for you has become the Son of man, so that you who were children of men, might become the children of God. That he might give us of his good things, he shared with us our infirmities.” 477. The actual work or ministry of Jesus was summed up by Vatican II in the following description: Jesus Christ speaks the words of God (cf. Jn 3:34), and accomplishes the saving work which the Father gave him to do. . . . He did this by the total fact of his presence and self-manifestation __ by words and works, signs and miracles, but above all by this death and resurrection from the dead, and finally by sending the Spirit of truth (DV 4). 478. Following Vatican II, PCP II described Christ as prophet, priest and king (cf. LG 10-13; PCP II 57-61). In this chapter we shall sketch the ministry of the historical Jesus under two main headings: prophet and Savior.
479. The vocation of a biblical prophet often embraces three typical tasks: 1) to proclaim the word of God with authority; 2) to accompany this word with signs and wonders (deeds); and 3) to suffer a martyr’s fate, death. This is the pattern of Jesus’ ministry that we find in the Gospel of Mark. Jesus is “a prophet equal to any of the prophets” (Mk 6:15). His ministry incited the Pharisees to ask for signs (cf. Mk 8:11), and he was put to death for being a false prophet (cf. Mk 14:65). We shall briefly develop each of the three dimensions of the prophet’s task - word, deeds, and fate - as Jesus gives them their fullest meaning in his own ministry. Word 481. The teaching and preaching of Jesus centered on the “Kingdom of God,” a dynamic symbol of God’s active presence among His people. For Christ, this Kingdom, was grounded in the Old Testament hope for Yahweh’s presence (cf. Ps 91:1, 96:10; 97:1; 99:1 etc). This hope was eschatological, that is, something already present but not yet fully (cf. Mk 1:14f; Mt 4:17). Without ever defining precisely what the Kingdom of God is, Jesus uses it to embrace all the blessings of salvation, a salvation of God’s active presence within people’s daily life, liberating them from the enslaving power of evil, for loving service of their fellowmen. For Filipino Christians today, PCP II sketches the essentials of the Kingdom as a “gift of God,” made present in Jesus, as a “Task” and as a “Promise” (cf. PCP II 39-43). 482. Christ’s typical method of communicating his word about the Kingdom was by telling stories, parables. In them he focused on the common life of his listeners, and drew them into recognizing God’s presence therein. Jesus taught the people that God was their Father, not in competition with them. That He was not calling them out of their own humanity, but rather making their own creative human efforts possible by His divine presence. 483. Another characteristic of Jesus’ preaching was his peculiar use of “Amen.” While “Amen” was customary in responding to another’s assertion, Jesus used it rather to introduce his own message. Jesus’ Amen expressed a unique blend of certainty, authority and power. Certainty, because Jesus claimed to be expressing only what he hears from the Father. “I do nothing by myself. I say only what the Father has taught me” (Jn 8:26-28). Authority, because unlike the prophets of old, Jesus spoke in his own name: “I solemnly assure you . . .” (cf. Jn 3:3,11; 5:19,24, etc.) Jesus puts his word above Moses and the Law. “You have heard the commandment imposed on your forefathers . . . What I say to you is. . .” (Mt 5:21-48). Power, because Jesus claimed a unique filial relationship with God his “Abba,” Father. And he claimed the power to share this relationship with others: “Everything has been given over to me by my Father. No one knows the Son but the Father, and no one knows the Father but the Son, and anyone to whom the Son wishes to reveal Him” (Mt 11:27). Deeds 484. Peter’s Pentecost discourse began with: “Men of Israel, listen to me! Jesus the Nazarean was a man whom God sent to you with miracles, wonders, and signs as his credentials. These God worked through him in your midst, as you well know” (Acts 2:22). But Jesus was not the typical “wonder-worker” creating a big show to draw crowds of followers. Rather he worked a healing ministry which constantly called to personal faith and discipleship (cf. PCP II 84). 485. The direct connection between faith and healing works is clearly affirmed by Christ in many of his signs. For instance: when he cured the paralytic (cf. Mk 2:1-12), and the woman with the issue of blood (cf. Mk 5:25-34) … In all these cases, Christ’s message was the same: “Your faith has been your salvation. Go in peace” (Lk 7:50). 486. The faith which Jesus praised throughout his ministry was not the self-righteous, legalistic faith of the Scribes and Pharisees. Rather, for those who knew their own helplessness, it was the open acceptance of God’s free gift of loving, healing presence among them in Christ. “Believing” meant reaching out beyond themselves and their need to embrace the free gift of Christ’s life-giving and healing love. This is the faith that “saves” because it shares in the very power of God, active within our daily lives. 487. But beyond open acceptance, this faith which Jesus praises also involves discipleship: an implicit commitment. Each is called to live out the gift of life freely given, in all the concrete circumstances of one’s daily life, by following Jesus’ way. This is what coming to know Jesus Christ demands of every believer. Each has a mission as Christ himself had, from the Father. 488. Besides his healing, Christ’s ministry was noted for his celebration of the Kingdom in table-fellowship. He not only forgave sinners and associated with tax collectors and outcasts (cf. Mk 2:15- 17); he even scandalized his pious contemporaries by dining with them. Such table-fellowship symbolized Christ’s whole mission and message of drawing all into his Father’s Kingdom… 489. The importance of this table-fellowship in Jesus’ ministry is confirmed by two things. The first is the special importance among the early disciples of the “breaking of bread” (Lk 24:35; Acts 2:46). This must have come from Jesus’ own mannerism. The second is the Lord’s prayer which Christ taught his disciples. It summarizes the ministry of Christ in terms of “Abba” (Father), the Kingdom, bread, forgiveness and the final test. All of these refer in one way or another to table-fellowship and more. Not just voluntary “coming together” but the koinonia, the transforming communion we have in the Eucharistic celebration as members of Christ’s Body. Fate 490. Finally we come to the third dimension of the prophet, to suffer a martyr’s death. Jesus referred to such a fate (cf. Lk 13:33-34). Moreover, he had the example of John the Baptist before him. Jesus himself was accused of blasphemy because he proclaimed the forgiveness of sins, and of casting out devils by the power of Beelzebub (cf. Mk 3:22). Jesus was constantly under attack by the Jewish religious authorities. This was because he overturned the priorities of their religious practice, especially in regard to the Sabbath Law and the Temple. He claimed authority over the Sabbath Law (cf. Mk 2:28; Lk 6:5), and challenged the legalistic approach to its observance (cf. Lk 13:10-17; 14:1-6). Likewise, by his symbolic cleansing of the Temple, he exercised a similar command over it (cf. Jn 2:13-22).
491. More than being a “prophet,” Jesus was proclaimed Savior/Redeemer even before his birth. “You are to name him “Jesus” because he will save his people from their sins” (Mt 1:21). The very name “Jesus” means “God is salvation.” Today many Filipinos are strongly attracted to Jesus as their personal Savior “who gave himself up for me” (Gal 2:20). In one Eucharistic acclamation we proclaim: “Lord, by your Cross and Resurrection you have set us free. You are the Savior of the world!” Thus both Scripture and the liturgy invite us to see Christ our Lord in terms of his saving work. 492. But with all the injustice, violence and senseless suffering rampant throughout the world today, how can we honestly acclaim Jesus as Savior? What does Christ save us from? To reply effectively, two basic insights are essential. First, Christ “saves” by touching the spiritual root of all these evils experienced today, namely, SIN - people’s proud, self-seeking moral attitudes and acts before God and with one another. Selfishness enslaves. “Everyone who lives in sin is the slave of sin. . . . That is why, if the Son frees you, you will really be free” (Jn 8:34-36). 493. Second, the salvation which Christ has already won for all is not yet complete. It must be accepted, embraced and acted out in the free lives of believers today. For freedom Christ set us free; so stand firm and do not submit again to the yoke of slavery. . . . For you were called for freedom __ but not a freedom that gives free rein to the flesh; rather, serve one another through love (Gal 5:1,13; cf. 1 Pt 5:6-10). |
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The Person of Jesus
500. From this biblical sketch of Jesus as Prophet and Savior, what can we answer to Jesus’ own question: “Who do you say that I am?” (Mk 8:29). We could begin by answering with Peter: “You are the Christ.” We thus affirm that the historical Jesus of Nazareth is the Messiah, foretold by the prophets (cf. Acts 2:29-32), anointed by the Holy Spirit as prophet, priest and king. (cf. Acts 10:38). He was sent by God to bring salvation to the world and fulfill all history (cf. CCC 436-40). But to fulfill that mission, who must Jesus BE? From what he has done, can we discover who he IS? The Scriptures ground three fundamental truths about the Person of Jesus: Jesus is true man, true God, and one. (cf. CCC 480; NCDP 189).
501. The Scriptures and constant teaching of the Church are one in asserting that Jesus is truly a man. So the Creed proclaims: “He was conceived by the power of the Holy Spirit, and born of the Virgin Mary” (cf. CCC 484-87). To be our Savior, Jesus “had to become like his brothers in every way, that he might be a merciful and faithful high priest before God on their behalf, to expiate the sins of the people” (Heb 2:17). “Born of a woman, born under the law” (Gal 4:4). Jesus “progressed steadily in wisdom and age and grace before God and men” (Lk 2:52). He experienced hunger (cf. Lk 4:2), thirst (cf. Jn 4:7), temptation (cf. Mt 4:1-11), deep emotions (cf. Jn 11:33), and great pity for the people (cf. Mt 15:32). In brief, Scripture presents Jesus as fully human.
502. In a memorable passage, Vatican II has stressed Christ’s humanity:
He who is ‘the image of the invisible God’ is himself the perfect man . . . For by his incarnation, the Son of God has united himself in some fashion with every man. He worked with human hands, he thought with a human mind, acted by human choice, and loved with a human heart. Born of the Virgin Mary, he has truly been made one of us, like us in all things, except sin (GS 22).
504. The Christian Faith stands or falls on the confession of Jesus as the only Son of God, our Lord (cf. CCC 441-50). Scripture grounds this confession in two ways. First, Jesus as God’s Eternal Word coming down to take on human nature in the Incarnation. “The Word became flesh, and made his dwelling among us, and we have seen his glory, the glory of an only Son coming from the Father, filled with enduring love” (Jn 1:14; cf. CCC 461-63). Second, Jesus as “lifted up” at the Resurrection. “This is the Jesus God has raised up, and we are his witnesses. Exalted at God’s right hand, . . . know beyond any doubt that God has made both Lord and Messiah this Jesus whom you crucified” (Acts 2:32f,36). But both approaches lead to Jesus Christ, one person who is truly man and truly God.
510. The Scriptures clearly affirm “there is only one mediator between God and men, the man, Christ Jesus, who gave himself as ransom for all” (1 Tim 2:5). Easter shows how Jesus is both God’s own Self-gift to us, and the perfect human response to God. For it is precisely Jesus the Crucified one who is risen (cf. Mt 28:5-6). Paul writes of the wonderful exchange: “You are well acquainted with the favor shown you by our Lord Jesus Christ: how for your sake he made himself poor, though he was rich, so that you might become rich by his poverty” (2 Cor 8:9).
511. The basic reasoning here is straightforward:
• Unless Jesus was truly man, he could not save us. “He had to become like his brothers in every way, that he might. . . expiate the sins of the people” (Heb 2:17).
• Unless he was God, he could not redeem us, for only an all holy, immortal God can: 1) free the whole human race from sin and death, and 2) give us a share in the fullness of divine life.
512. Jesus, then, cannot be divided. He is one Person, for this man Jesus is the Eternal Son of God made man. This is the “Good News” which the Catholic Faith proclaims. This man Jesus is the Son of God who knows us and loves us. We can adore the man Jesus, and promote devotion to his Sacred Heart, precisely because he is not separated from God. Before him with Thomas we pray: “My Lord and my God!” (Jn 20:28).
500. From this biblical sketch of Jesus as Prophet and Savior, what can we answer to Jesus’ own question: “Who do you say that I am?” (Mk 8:29). We could begin by answering with Peter: “You are the Christ.” We thus affirm that the historical Jesus of Nazareth is the Messiah, foretold by the prophets (cf. Acts 2:29-32), anointed by the Holy Spirit as prophet, priest and king. (cf. Acts 10:38). He was sent by God to bring salvation to the world and fulfill all history (cf. CCC 436-40). But to fulfill that mission, who must Jesus BE? From what he has done, can we discover who he IS? The Scriptures ground three fundamental truths about the Person of Jesus: Jesus is true man, true God, and one. (cf. CCC 480; NCDP 189).
- Jesus is True Man
501. The Scriptures and constant teaching of the Church are one in asserting that Jesus is truly a man. So the Creed proclaims: “He was conceived by the power of the Holy Spirit, and born of the Virgin Mary” (cf. CCC 484-87). To be our Savior, Jesus “had to become like his brothers in every way, that he might be a merciful and faithful high priest before God on their behalf, to expiate the sins of the people” (Heb 2:17). “Born of a woman, born under the law” (Gal 4:4). Jesus “progressed steadily in wisdom and age and grace before God and men” (Lk 2:52). He experienced hunger (cf. Lk 4:2), thirst (cf. Jn 4:7), temptation (cf. Mt 4:1-11), deep emotions (cf. Jn 11:33), and great pity for the people (cf. Mt 15:32). In brief, Scripture presents Jesus as fully human.
502. In a memorable passage, Vatican II has stressed Christ’s humanity:
He who is ‘the image of the invisible God’ is himself the perfect man . . . For by his incarnation, the Son of God has united himself in some fashion with every man. He worked with human hands, he thought with a human mind, acted by human choice, and loved with a human heart. Born of the Virgin Mary, he has truly been made one of us, like us in all things, except sin (GS 22).
- Jesus is True God
504. The Christian Faith stands or falls on the confession of Jesus as the only Son of God, our Lord (cf. CCC 441-50). Scripture grounds this confession in two ways. First, Jesus as God’s Eternal Word coming down to take on human nature in the Incarnation. “The Word became flesh, and made his dwelling among us, and we have seen his glory, the glory of an only Son coming from the Father, filled with enduring love” (Jn 1:14; cf. CCC 461-63). Second, Jesus as “lifted up” at the Resurrection. “This is the Jesus God has raised up, and we are his witnesses. Exalted at God’s right hand, . . . know beyond any doubt that God has made both Lord and Messiah this Jesus whom you crucified” (Acts 2:32f,36). But both approaches lead to Jesus Christ, one person who is truly man and truly God.
- Jesus is One Person
510. The Scriptures clearly affirm “there is only one mediator between God and men, the man, Christ Jesus, who gave himself as ransom for all” (1 Tim 2:5). Easter shows how Jesus is both God’s own Self-gift to us, and the perfect human response to God. For it is precisely Jesus the Crucified one who is risen (cf. Mt 28:5-6). Paul writes of the wonderful exchange: “You are well acquainted with the favor shown you by our Lord Jesus Christ: how for your sake he made himself poor, though he was rich, so that you might become rich by his poverty” (2 Cor 8:9).
511. The basic reasoning here is straightforward:
• Unless Jesus was truly man, he could not save us. “He had to become like his brothers in every way, that he might. . . expiate the sins of the people” (Heb 2:17).
• Unless he was God, he could not redeem us, for only an all holy, immortal God can: 1) free the whole human race from sin and death, and 2) give us a share in the fullness of divine life.
512. Jesus, then, cannot be divided. He is one Person, for this man Jesus is the Eternal Son of God made man. This is the “Good News” which the Catholic Faith proclaims. This man Jesus is the Son of God who knows us and loves us. We can adore the man Jesus, and promote devotion to his Sacred Heart, precisely because he is not separated from God. Before him with Thomas we pray: “My Lord and my God!” (Jn 20:28).