foundations of theology final

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5. Covenant with Jeremiah

- God's Promise: New Law written on their hearts, spontaneous and delightful Accessible to all Blood shed for the forgiveness of sins, through God's Suffering Servant Messiah sent and Jerusalem rebuilt: never again shall the city be uprooted or demolished. "With age-old love I have loved you: so I have kept my mercy toward you, Again I will build you, and you shall stay built, virgin Israel (Jer. 31) Isaiah 54: God will take back his wife, the people Israel, with great tenderness, taking pity on her with enduring love. In the prophet Daniel: promise of the heavenly Son of Man, who will inaugurate the 5th Kingdom of God, and be killed for the sake of the people. - Israel's Promise: Repentance: "Bring me back, let me come back, for you are the Lord, my God. For after I turned away, I repented; after I came to myself, I struck my thigh; I was ashamed, even humiliated, because I bore the disgrace of my youth." Perseverance in the Day of the Lord New Covenant: - God's Promise: New Law written on their hearts. God's power to do this is seen in Jesus' miracles. Forgiveness of sins A share in the divine nature, as seen in Jesus' Baptism The eternal Jerusalem: the Kingdom of Heaven, already inaugurated through Jesus' Life, Death and Resurrection. The thirst of the faint slaked, the appetite of the weary satisfied, perfect union with the divine Bridegroom (beginning already now in the Eucharist) The coming of the Son of Man, and the inbreaking of the Kingdom of God, overturning all worldy kingdoms. - Christians' Promise: Live the New Law of the Beatitudes; be children of God In the Day of the Lord, Repentance (Conversion, Faith, Contrition, Relying on God for Forgiveness and Deliverance) and Perseverance (giving up everything to follow Jesus and do God's will), first lived by Jesus on behalf of all, and participated in by His disciples Love Jesus in their brothers and sisters, especially the least. The Essence of the New Covenant: God Humanity Jesus Jesus Truly God Truly Man In Jesus' life, death, and resurrection, God gives Himself wholly and perfectly to humanity, without reserve. He limits Himself, the transcendent, ineffable God, to take on human flesh, pitching His tent among us. And He meets us even in our sin, the farthest place we can go from God, by forgiving it, bearing its weight and offering Himself as a sacrifice for it. In Jesus, finitude and sin become the place of intersection with the holy, transcendent God. Jesus is the Son of God, and the Suffering Servant (the Son of Man title brings together both of these titles). In Jesus, we see God's mercy, or His desire to "bear the misery of another," even before human beings repent. It is His mercy that makes possible human repentance. God loves human beings first. The Holy Spirit is the love of God poured out to humanity. As a true human being, Jesus, filled with the Holy Spirit, gives himself wholly and perfectly to the Father, and to all of his brothers and sisters. He is the Son of God, and the Suffering Servant. By their incorporation into Christ, and their reception of His Holy Spirit, Christians are able to give themselves wholly and perfectly to Jesus, to the Father, and to the Holy Spirit, and to one another. Thus the best analogy for the New Covenant is the covenant between bridegroom and bride, as foretold by the prophets (see Isaiah 54). Jesus calls Himself the Bridegroom (Mt. 9:15), and the Jews would have seen in the Lord's Supper, and on the Cross, references to the Jewish wedding ceremony (Jesus' sharing of the bread and wine with his disciples is like a wedding feast, and Jewish bridegrooms were crowned as kings, and the wedding chamber was modeled like the inner sanctuary behind the veil in the temple). Jesus is the Divine Bridegroom, and humanity is His bride. He gives her His body, and offers up His life for her, on the Cross, in love. The woman of Bethany who anoints Him with perfumed oil symbolizes the whole Church (Mt. 26:6-13). God's side of the covenant is complete. In Jesus and His saints, the human side of the covenant is complete (think of someone like Mother Teresa). The Kingdom of Heaven is already inaugurated. But the full inbreaking of the Kingdom will come when every human being eternally known and willed by God has an opportunity to live in the Day of the Lord, that is, to encounter Jesus, and to take his side with Mary, Joseph, the 11 apostles, Simon of Cyrene, Nicodemus, the women of Jerusalem, the centurion, etc, or with the scribes, pharisees, the rich young man, Judas, Pilate, Herod, the crowd who mocks and sentences Jesus to death, the Roman soldiers who crucify Him and disbelieve the Resurrection. Can the covenant ever fail? For this part of the question, consider Mt. 25: 31-46, about the Judgment of Nations. Consider also the testimony of the whole Gospel. The covenant can't fail in that Jesus perfectly fulfills the human side of the covenant, eternally, and there are some human beings who follow Him and love him, and will be placed on his right at the final judgment. But there are also human beings who betray and reject Jesus, who will be placed on his left at the final judgment. The covenant doesn't fail, but they fail to enter into the covenant. Eleanor's question: the prophets, patriarchs, the righteous Israelites, were in a period of waiting for Christ - called Limbo by later theologians. John Duffy's question: how does Jesus open the gates of Heaven? Jack H's answer: Jesus brings about a new, much greater intimacy with God, which is the essence of Heaven. He also brings about a new possibility for human nature: both to follow the Old Law without failure, and so to be a righteous human being, and also to share in Christ's own divine sonship, entering into the divine life, and participating in the divine nature. We first see this possibility in the Incarnation, but only through Christ's death and Resurrection is His communion with humanity perfected, their sins forgiven, and Christ's own Holy Spirit poured out for all. Lisa's question: wouldn't it have been easier for God to forgive the sins of humanity without a sacrifice? Michael: How does Jesus' death provide salvation? (Nick's answer). What do human beings need to be saved from? Go back to Genesis. Where do sin and death come from? Adam and Eve's sin. As a result, "the Fall." A deep, deep corruption of the original goodness of human nature and the whole creation; a disfigurement of the "imago Dei." Jesus is the new Adam. He is the Tree of Life. Most especially in His sacrifice on the Cross, He proves His love and obedience to God, his love for all human beings, and even his love for himself (his own integrity; the importance of the soul before the body). It is a sacrifice that bears the weight of sin because Jesus' death is precisely because of human sin - the free agents who crucify Him then, and every sin, since every sin at its heart is a betrayal of God. Jesus goes into this sin, takes it upon his shoulders by bearing the consequences of it, but transforms this evil into the highest act of love for God, for other people, for himself. In this way, sins are forgiven; God both offers forgiveness, and overturns the consequences of sin, restoring the image and goodness of human nature, and of all creation. As the Resurrection shows, death was a consequence of sin, and so once the power of sin is overthrown, so too, the power of death. This is salvation. - The New Covenant Son of God and Suffering Servant (Colin) God: Jn 3:16: For God so loved the world, that He gave His only begotten Son, so that everyone who believes in Him might not perish, but might have eternal life All power in Heaven and one earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age. (Mt. 28:18-20) Humanity: Jesus' Perfect Sacrifice to the Father as the Great High Priest and Paschal Lamb, for the sake of the whole world (fulfillment of the obligations of all the covenants) The woman of Bethany, the women of Jerusalem, the bystander who gives Jesus wine to drink, Mary Magdalene and Mary His mother, Simon of Cyrene, Joseph of Arimathea, the 11 apostles: eating Christ's flesh, and drinking His blood The chief priests and the elders, Caiaphas, Judas, the Jewish crowd, Pilate, the soldiers, the revilers, the guards. In the Cross, there is perfect union between the transcendent, holy God and embodied, sinful man; between earth and the Kingdom of Heaven (Julius). In eating His body and drinking His blood, we share in this union.

2. Bernard's Homilies belong to the Church's Tradition. How do they complement the Scriptural witness about Mary?

Bernard's Homilies complement the Scriptural witness about Mary by expanding more on her role. These homilies describe Mary as the "star of the sea" because by giving birth to Christ, Mary brings light and goodness into the word, without causing harm to herself. Additionally, the Homilies expand on how Mary responds to God's call and how she is the perfect vessel through which God becomes man.

Who is the primary object of faith?

Jesus and his humanity, union with God, salvation

Deuteronomy 6:

-Basic principle of Mosaic Law: Dedicate themselves wholly to God because Israel is the chosen Bride of God, Reminder to fear the lord, but love him with your whole heart, Do not forget God when living in good conditions, Attitude of fidelity is more important than external practices, but if you have fidelity you also have external practices, He is God alone - no idolatry

Who inwardly gives the light of faith to human minds? (the Holy Spirit)

Holy Spirit gives the light of faith to human minds, given at baptism, inwardly preparing us to receive Jesus, Baptism gives us the capacity to see in Jesus' way

What is the relationship between the Law and the Covenant?

according to the Reading Guide, the "law" consists of the actions to be taken under certain situations by the Jewish people, or more generally, rules by which to live their lives. They come in two forms: casuistic and apodictic - the former deals with crime-and-punishment for certain scenarios, the latter enumerates prohibitions on certain actions. The covenant, on the other hand, is the agreement undertaken by God, through Moses, with the Israelite people. This agreement consists of an exchange between two parties - Israel will promise to follow God's Law, while He will bless them and their descendants. As David continues, the Reading Guide also relates the covenant between God and the Israelites to the covenants that suzerain and vassals had in Turkey around the same time, God, as the lord, or suzerain, sets down the rules and benefits of the covenant; the Israelites then have to hold up their end of the bargain, or they will have to face God's wrath.

Compare and contrast Genesis 1:1-2:3 with Genesis 2:4-4:16. How are they different in terms of style and their literary depiction of God and human beings? Are there any contradictions, or are they complementary accounts? What are some of the unique contributions of each creation account to our theological understanding of God and the world?

in Genesis 1:1-2:3, God is depicted as very peaceful, at ease, and very powerful. He logically creates all the components of earth and the Bible states that "God saw that it was good." This phrase is a clear representation of repetition, as it is stated after each time God creates something admirable. The depiction of God is perfect and mighty. As Fenian writes eloquently, Genesis 1:1-2:3 establishes God as the single, all-powerful progenitor of the cosmos, bringing structure, beauty, and purpose from utter chaos. Genesis 3:4-4:16 introduces a notion of God absent in the earlier chapters; for the first time, He casts fewer edicts and enters into conversation with man. Whereas before God was depicted as the sole presence capable of acting and doing, and humans as a one-dimensional creation, Expulsion from Eden introduces three new figures (Adam, Eve, and the snake) whose autonomy and decision-making give rise to rhetorical complexities (such as relationships and dialogue between characters, displays of emotion and human behavior, etc.) not before present. Man becomes an agent responsible for his own actions. As a whole, these accounts deepen our theological understanding of God and the world He created by reflecting His transcendence and immanence; in the first chapters, He clearly exists beyond the physical realm, creating an ordered world through His will. The contributions of the later chapters introduce a bilateral, willing relationship between God and man wherein He questions man and probes his motives and actions. As Chris points out, while God tells man the rules of Eden (e.g. not to eat from the Tree of Knowledge of Good and Evil), he does not force man to follow these rules - instead allowing him to act on his own free will. As Joey points out, the second section of Genesis shows / explains why people are not perfect and continue to sin. It shows the struggles of having free will that we all have to deal with every day. As Caroline elaborates, the two creation accounts seem to contradict each other in that in one part, God tells man that all of his creations are for him, and in the other God restricts the food that man can eat and eventually banishes them from his garden and fruits; however, this contradiction just emphasizes the many aspects of God's love for humans. God loves humans and wants to give them everything, but also humans are obliged to serve God and obey his commandments in order to reach salvation. There is a "tough love" aspect to God's affection for humans which helps us to live up to the image and likeness of God in which we were created.

Matthew 2:15

(Hosea 11:1 and Christological statement) -Jesus is identified as Israel, and as the Son of God. -He stayed there until the death of Herod, that what the Lord had said through the prophet might be fulfilled, "Out of Egypt I called my son." Hosea speaking as God, Matthew allows God to claim Jesus as his son by using this prophecy

In the covenant with David, and the continuation of this covenant through the prophet Isaiah, what does God promise? What does He demand, first from David, and then from the Israelites to whom Isaiah speaks?

- God's Promise: I have been with you since I chose you, calling you from your father's pastures, giving you strength against Goliath and Saul, and the ability to unite the 12 tribes of Israel Through Nathan, God forgives David his sin I will make a permanent place for my people, plant them in it, give them final rest from their enemies. I will raise up a king after you, your offspring; through him, your house will be established forever. I will be a father to him, he will be a son to me. -David's Promise: He is a Lover of God (for example, dancing and singing before the Ark), and forgives his enemies (as we see when he doesn't murder Saul) Sincere contrition over his sin, firm intention to change his life (Psalm 51: the sacrifice of a contrite heart, O God, you will not spurn); he bears the weight of his sin, but remains faithful (grief over Absalom's death) His offspring will build a temple for God, and rule as God's Servant, establishing justice, for the good of the people.

2. Covenant with Abraham

- God's Promise: I will bless you, and all the nations through you Descendants as numerous as stars of the sky The promised land for his people God makes this promise before Abraham shows faith in Him, or does anything to "earn" the promise. Esp. in the first establishment of the covenant in Genesis 15, God is the central participant in the covenant. - Abraham's Promise: Faith and fidelity to God: trusting in His promises, and putting God above all else. Abraham leaves his homeland and his people to follow God. The aqedah: trusting in God's power over life itself (also shown in Abraham's trust that God could give him a son through Sarah, despite her age), and putting God even before one's son, who represents one's own life. New Covenant: - God's Promise: Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age. (Mt. 28:18-20) This is my Beloved Son, with whom I am well pleased (God's proclamation at the Baptism and Transfiguration). Like Abraham, God is offering His only beloved Son, His very self, to the world. - Christians' Promise: Jesus' perfect trust in the Father's power over sin and death, as shown on the Cross (Do you not think that I cannot call upon my Father and he will not provide me at this moment with more than twelve legions of angels? But then how would the scriptures be fulfiled which say that it must come to pass in this way? (Mt. 26: 53-4), in the temptation narrative, in his prediction of the temple's being raised in three days (meaning the temple of his body). Jesus is the new Abraham, as Matthew shows in his genealogy. Jesus' putting the will of the Father above all else, even his life, as shown in the Agony (My Father, if it is not possible that this cup pass without my drinking it, your will be done! (Mt. 26:42) and on the Cross. Jesus' disciples joining in His trust and His fidelity, trusting in the Father to provide for all their needs (But seek first the kingdom of God and his righteousness, and all these things will be given you besides. Do not worry about tomorrow; tomorrow will take care of itself Mt. 6: 32-3), and giving up everything to follow Him.

Exodus 20:

-God says the ten commandments, God will show love to those who love him and inflict punishment on those who hate him, People remain at distance, only Moses talks to God - Hierarchy - God tells Moses to make him an altar, Love of God and faith in Christ is more important than following the law

Isaiah 6:

-Isaiah's call as a prophet, Isaiah sees God sitting on a throne surrounded by the seraphim - reveals God's heavenly throne and dwelling place on Mount Zion connected with the temple, God's earthly kingdom, Isaiah hears "holy, holy, holy," senses temple shake, smells smoke rising - earthly reality of divine presence, Isaiah is a man of unclean lips, living among people of unclean lips - cry of inadequacy, Isaiah is transformed when one of the seraphim touch him with a burning coal - he joins the assembly of heavenly attendants, volunteering to bring God's word to the people, Isaiah questions - "How long, O Lord?" Isaiah becomes a model for the people, touched by the divine presence of God, trusts God with his mission

Isaiah 5:

- Parable of vineyard: It is not God's fault - he has done everything he can, Israelites are the rotten grapes -Context: people of Judah are corrupt, Proud of their own work, worship false idols, Isaiah tells King Arroz to trust in God, but he doesn't listen and instead Assyria is brought in and takes over Israel too, Isaiah must awaken the people so they may repent - Like how Samuel awakens David to his sin in the story of the ewe

Choose two Old Testament references in these chapters. What is the context of the original reference? How does it function in Matthew's Gospel; what is its significance?

- in Matthew 1, the prophecy made by Isaiah in that, "the virgin shall be with child and bear a son, and they shall name him Emmanuel" is referenced. (Mt. 1:23). This prophecy made by Isaiah is in Isaiah 7 in the Old Testament. This original reference occurs during the days of Ahaz, king of Judah, in which Ahaz is unsuccessful in attacking Jerusalem but God reassures him by telling him as long he is faithful, Judah will stay firm. God continues to speak through Isaiah to Ahaz, saying that a woman will have a son named Emmanuel and he will choose good, so the land of Syria and Israel will be deserted. This prophecy functions in Matthew's Gospel because Emmanuel is Jesus. Mary gave birth to a son while still a virgin, and Emmanuel means "God is with us." - an Old Testament reference occurs in Matthew 2:6, which states " 'And you, Bethlehem, land of Judah, are by no means least among the rules of Judah; since from you shall come a ruler, who is to shepherd my people Israel.' " This comes from Micah 5:1, where the prophet predicts that the Messiah will come from the Davidic line and the home of the Davidic line is in Bethlehem. This reference functions in Matthew to explain the significance of Jesus' birth in Bethlehem and points to the fact that Jesus is indeed the long-awaited Messiah. -another Old Testament reference is found in Matthew 2:11: "...and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh." According to the explanation of this verse, Isaiah 60: 6 interprets these magi to be kings: "Caravans of camels shall cover you, dromedaries of Midian and Ephah...bearing gold and frankincense, and heralding the praises of the Lord." The original context of this verse is the promises of Isaiah that have been told to him by God such as the wealth of nations and the tribute from kings. The significance of this description of the magi and what they bring fulfills the promises that Isaiah told to the Israelites. These kings have come to pay homage to the Son of God. - Matthew Ch 2:13 mentions that Jesus is taken to Egypt to escape persecution. It is a fulfillment from Hos 11:1 saying that God's son will be called out of Egypt like his people during the Exodus. As Lisa adds, in Matthew 2 verse 16-17, Herod ordered all young boys in Bethlehem to be killed in attempt to end Jesus' life before it had even begun. This is a clear parallel to when Pharaoh declared all Jewish baby boys to be killed, and Moses was hidden. The original reference was Egypt under Pharaoh's rule. He was threatened by the Israelites, so he ordered for all boy infants to be killed so the Israelites would not have a chance to overcome his own kingdom. Moses was hidden in a basket and recovered by Pharaoh's daughter. Therefore, God allowed Moses' life to be saved and used him as an important figure in leading the Israelites out of Egypt. Jesus, as described in the second chapter of Matthew, also narrowly escapes being killed as an infant which signifies his importance later on in his life as he will influence not just his people, but the entire world as Messiah. Ben and Cameron point to the exact parallel in Exodus 2:15-19: "Moses, who had fled from Egypt because the Pharaoh sought to kill him, was told to return there, "for all the man who sought your life are dead." - Jeremiah 31:15 is also referenced in Matthew with "a voice was heard in Ramah, sobbing and loud lamentation; Rachel weeping for her children, and she would not be consoled, since they were no more." In Jeremiah 31, Rachel was weeping for her children who were taken into exile during the Assyrian invasion of Israel. In Matthew 2, this quote is applied to the children who were killed in Bethlehem at King Herod's order. Rachel's tomb was in Bethlehem and the people of Bethlehem at the time would have been familiar with Rachel's story. By referencing Rachel's mourning, Matthew suggests that the killing of the infants during Herod's reign was as horrific as the image of Rachel mourning the loss of her children. Parallels are drawn between the infants killed at Herod's hand and the children Rachel mourned, who symbolize all of Israel.

The second part of the essay will ask you to explain faith in terms of the New Covenant. This is where you will also have to explain passages from Lumen Fidei (which will be given to you). What is faith in terms of the Old Covenant? What does Abraham reveal about faith? What do Moses and the Exodus reveal about faith?

-Faith is knowledge, belief and sight in God -God's call and promise to Abraham - Abraham's conversion, faith grows into understanding as Abraham fulfills his promises by responding to God's call, Abraham knows God in a covenantal relationship which is why he trusts God enough to sacrifice Isaac - he knows that God has the power over life and death -Moses - God saves the Israelites, shows how they trusted God

4. Covenant with David

- The Sacrifice of a Contrite Heart: Eli, Eli, lema sabachtahni (Psalm 22) Judas' Betrayal and the Apostles' Weakness - The Agony in the Garden The King of the Jews All power in Heaven and one earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age. (Mt. 28:18-20) - God's Promise: I have been with you since I chose you, calling you from your father's pastures, giving you strength against Goliath and Saul, and the ability to unite the 12 tribes of Israel Through Nathan, God forgives David his sin I will make a permanent place for my people, plant them in it, give them final rest from their enemies. I will raise up a king after you, your offspring; through him, your house will be established forever. I will be a father to him, he will be a son to me. - David's Promise: He is a Lover of God (for example, dancing and singing before the Ark), and forgives his enemies (as we see when he doesn't murder Saul) Sincere contrition over his sin, firm intention to change his life (Psalm 51: the sacrifice of a contrite heart, O God, you will not spurn); he bears the weight of his sin, but remains faithful (grief over Absalom's death) His offspring will build a temple for God, and rule as God's Servant, establishing justice, for the good of the people. New Covenant: - God's Promise: To be with his people personally, as Jesus is with His family and His friends To forgive the sins of those who sin against Him even after this intimacy (Peter) To establish the Kingdom of David permanently through Christ and His Church, and to give it rest from its enemies: other wordly powers, Satan and his angels, and death itself. Jesus is shown to be the Son of David, first of all in the infancy narrative, and his birth in Bethlehem, and throughout the Gospel (for example, he is hailed as Son of David by the Canaanite woman who seeks healing for her daughter (Mt 15:22). He is contrasted throughout Matthew's Gospel with King Herod, the other contender for the Jewish kingship, who is the antithesis of Jesus' obedience to the Father, and just rule. Jesus is hailed as the King of the Jews especially on the Cross and in the Resurrection, where he triumphs over the Romans and Herod, and demonstrates what it means to be a King: to give your life in service for God and man. To unite the 12 tribes of Israel, and indeed all of humanity, through the Son of David, as shown by Christ's choosing of the 12 apostles, and sending them out to make disciples of all nations. - Christians' Promise: To be lovers of God, loving Jesus, first in Himself and also in one's neighbor, esp. the least among them Sincere contrition over sin and bearing the weight of evil, first of all in Jesus' Agony in the Garden and in His word of abandonment on the Cross, all the while remaining faithful and trusting in God (Jesus' citation of Psalm 22) Build a house for God, by worshipping in the temple that is Christ's body, participating in Christ's Kingship by ruling oneself, and those over whom one has authority, as God's servants, with justice.

Psalm 131:

- This psalm is about giving into faith, like a baby lets it's mother take care of it, Understanding that there are some things that are too great to be understood by man, must place trust and rely on God for answers.

1. According to Anderson, what is the reason for the priestly writer's detail and repetition in his description of the tabernacle furniture (appurtenances?)

Anderson writes that the priests use such intricate description when describing the furniture because it possessed "something of the very being of the God of Israel." He then relates the description to the epithets of a psalm. As John writes, describing the furniture of the temple is an act of praising God. As Josh points out, Anderson mentions that his attention to such detail creates an almost dangerous, yet desirable aura of its look. The articulation is so pristine and exact that the author relates its beauty to that of the Lord, even though He is not to be seen. However, this beauty is inescapable and creates thought just through its presence. - the tabernacle is also where God resides and dwells among the Israelites. Therefore, because God lives there, the Bible provides extensive instructions on how to prepare the tabernacle for God's arrival and for His comfort. These instructions include provisioning food, keeping the home clean so He will stay there and bless worshippers, and preparing the tabernacle for God's entrance (Anderson 162). Finally, as Joey observes, it is interesting that there seems to be more detail for the description of how to set up the tabernacle than there was about the story of Genesis, and the beginning of the world.

Describe Moses' series of encounters with the LORD, in a few sentences:

Moses' initial encounter with God is atop Mount Horeb; God presents Himself in the form of a burning bush. There, God reveals Himself as the God of Abraham, Isaac and Jacob and tells Moses to go and free the Israelites from their oppression in Egypt. Moses is initially hesitant, unsure of his abilities, but God says that He will be with Him and that if Israelites ask what God's name is, he should tell them that it is "I am who I am." As Martha adds, God has Moses remove his sandals because Moses was standing on holy ground. Moses hid his face because he was afraid to look at God. As Nick continues, then God repeatedly reveals Himself to Moses in the tent of meeting. There, Moses would communicate with God, who was present in the form of a column of cloud. As Fenian adds, "The Lord used to speak to Moses face to face, as a person speaks to a friend" (Ex. 33:11) As Nick continues, later, Moses asks God to reveal Himself as confirmation that God is pleased with the Israelites, and God says He will show Himself, but only His back, for His face cannot be seen. Finally, Moses goes up to Mount Sinai alone with two stone tablets, and here God presents Him with the Ten Commandments as well as various guidelines for other rituals. Moses' face becomes radiant on account of this, and he wears a veil afterwards, only taking it off when he speaks to God. As Ryan perceives, by transitioning from appearing to Moses as a symbol to actually standing with him, God shows a certain type of trust towards Moses.

What is faith a participation in? (Jesus' way of seeing)

Participation in Jesus' way of seeing, Jesus' life and sacrifice, the passion, the Holy Spirit makes this present

How can we understand the Church in relation to Jesus, the Holy Spirit, and the Father?

The Church is the visible reality of God's triune nature, the Church is the temple of the Holy Spirit and is made up of those who receive the Holy Spirit, divine and human dimensions. The Church is the Body of Christ and the dwelling place of the Trinity, God's presence on earth.

1. Given what the Church is, as discussed today in class, and the mission of the Holy Spirit to the Church, why is the Church identified with Mary? Give at least three reasons.

The church is identified with Mary because she is the mother of the Church since she is the mother of Christ who is the mystical body of the Church. Additionally, Mary's relationship with Jesus exemplifies how we should be united with God and the Church. The Church is also identified with Mary because by giving birth to Christ in the incarnation, she became the new Temple. She also watched over Jesus' tomb to continue to be this temple and to protect Him and the Church.

Why do the apostles leave the Ascension rejoicing?

The disciples are rejoicing after Jesus' ascension because He is blessing them and will always be with them through the Promise of the Father which is that they will be baptized with the Holy Spirit. Jesus' ascension is the fulfillment of Heaven.

1. According to Paul's 2nd Letter to the Corinthians, what happens in the New Covenant through Christ regarding the veil, and what does this mean for the sacramental economy of the New Covenant contrasted to the sacramental economy of the old?

Paul's letter contrasts the sacramental economy of the old covenant to the sacramental economy of the new, because Jesus removed the veil that Moses used when he communicated with God. Now, we can see God and develop a personal relationship with Him. - the sacramental economy is radically deepened by the presence of Jesus. Namely, the sacramental economy is the visible manifestation of the invisible God through the works by which God reveals himself and communicates his life. And because Jesus is God, the Son of God and part of the Trinity, his presence literally opens the sacramental economy completely because the presence of God is complete. In contrast, the old covenant had a limited sacramental economy because of the veil. People were unable to see God directly in those times due to sin, and it is not until Jesus conquers sin and death that the veil is taken away, and man could see God much more clearly. - Paul explains that, if we read the Old Covenant without first believing in Christ as its fulfillment, we are blinded in the very same way Moses was back on Mount Sinai. The sacramental economy of the New Covenant is fulfilled by the body and presence Christ himself. - it feels as if Paul is condemning the Jews for their stubbornness much as he does in Romans 10. According to 2 Corinthians, Paul accuses the Mosaic law as being a "veil" cast over the hearts of the Israelites which makes them unreceptive to the teachings of Christ. When one turns towards the new covenant, the veil is lifted and he is filled with the Holy Spirit. - the veil of the old covenant still implies a division between God and Humanity, and through Christ, this gap is bridged. The New Sacramental Economy is different than the old because of the ability for humans to be holy and truly share in God's divinity.

What is the perfection of faith? What does the perfection of faith bring with it?

The perfection of faith is being in heaven with God and this brings salvation and a full understanding of God's revelation.

Genesis 22:

-Abraham's test: God tells him to sacrifice his son Isaac, God promises to make Abraham's descendants as countless as the stars, Point: faith and trust, Isaac goes along freely, Symbolism of how Jesus is also a lamb for slaughter. When Jesus is killed God gives up the greatest gift to humans. Emphasis of "Who you love" in Genesis story to show the bond between parent and child.

1. What is Arius' position concerning who Christ, the Son, is?

Arius believes that God the Father has existed forever and has no beginning, but the Son, Christ, has a beginning. Arius' position is that the Son was begotten from the father, and "created by the will of God before times and ages." He does not view God the Father and Son as one, but rather views God the Father as the God who rules over the Son he created. He does not believe Christ is fully God. -Arius thinks that the two different beings must be separate from each other, and so even though he admits that Jesus has some form of divinity, Arius does not think it is equivalent to God the Father's divinity.

How can Cardinal Sarah be considered a modern prophet? What is the essential content of his message; how does it correspond to the structure of Isaiah's, as discussed in class?

Cardinal Sarah can be a considered a modern prophet in that he communicates God's message to the community and calls the people to change because they are living an unfaithful life. He reveals to us that the modern human is too arrogant and believes too much in his/her abilities. He points out that "the modern man intends to become.... the only one responsible for his own, existence, future, and well being.... as though God doesn't exist." This corresponds to the structure of Isaiah's message because Isaiah first had to reveal to the people their sins. Most of the sins of Isaiah's time were rooted in arrogance and the rejection of God. Many of the people felt that God had abandoned them in their suffering, but like Cardinal Sarah emphasizes God could never forget us just like a mother could never forget her child. Cardinal Sarah calls on us to cry out to God, because suffering comes to an end in the silence of prayer, trust, and hope and through prayer we offer our suffering to God "so that he might transform it into an instrument of salvation." As Cameron adds, Cardinal Sarah explains how "prayer and silence will save the world," which is similar to how Isaiah announces the Day of the Lord. After its trial and purification, the faithful remnant will receive salvation (Sarah). As Josiah adds, like Jeremiah, Cardinal Sarah is a messenger who relates the travesties of our time to the relationship between human beings and God. The ultimate message is that evil is the tragic absence and rejection of God's love. Therefore, God is the ultimate sufferer, suffering in, with, and for human beings.

What is the relationship between faith and reason? Is this circular, and if so, why?

Faith and reason need to work together to understand God's revelation. Faith needed to see God, reason needed to listen to his revelation. Faith needed for what reason cannot comprehend.

What is the relationship between faith and understanding? Must all Christians be theologians?

Faith is needed because we cannot fully understand God because of his transcendence and omnipotence. Faith isn't automatic because we need to understand can't understand which is why we need reason

How is faith the substance of what is hoped for?

Faith is the substance of what is hoped for because we hope for salvation but we need faith to be saved.

How can Jesus be understood as a prophet, like Isaiah and Jeremiah?

God is working through Jesus, as He worked through the prophets, to help communicate the necessary actions people must take to enter into the Kingdom. He is helping the people with their relationship with God. He gives them laws that they must follow, and helps them realize their sin. As Julius adds, Jesus can be understood as prophet bringing instructions through the power of the Holy Spirit. We see some similar themes like the prevention of the adulation of false idols and false prophets. Beyond, the teachings Jesus' preaching can also be understood as prophetic as he announces the kingdom of heaven to the peoples. As Nick points out, prophets attempt to rework traditions of old while still working within a framework set out by God. Additionally, they do not preach about what they think God says; instead, they relay His message directly to the people. Jesus does this quite clearly in his ministry: He speaks through God and expands on old traditions, by, for instance, declaring all divorce to be a sin, condemning those who display anger and do not forgive and insisting that one not make a spectacle out of prayer or almsgiving. His expansion on the Law is very similar to the work of the prophets. Jesus also serves in an advisory role not unlike other prophets. He tells His followers what to do, because He ultimately hopes to lead them to Salvation. Jesus tells His listeners to be true disciples so they are not rejected after death.

1. Jesus clearly identifies Himself as the promised Son of David and Son of Man. Yet many of the Israelites reject His identity and His mission. Based on your reading of Matthew 11-13, what do you think is most offensive or difficult about Jesus, causing Him to be rejected by many of the Jews?

the teachings of Jesus that most offend the more traditional Jews are those that encourage noncompliance with the dogma of Mosaic tradition in favor of a system of rules that emphasizes the intent of the actions. This conflict is exemplified by the arguments in chapter 12 over the picking of grain and the healing of the withered hand on the Sabbath. The Pharisees complain that Jesus is ignoring the principle of the day of rest. Jesus responds that David ate at the temple on the Sabbath, in obvious violation of the law, but went unpunished. He says that "something greater than the temple is here," which indicates that the law is not to be followed blindly, for its own sake, but to be understood in meaning and intent. This recalls Paul's worry in Romans 10, which is that the Jews who follow the law so rigidly are blind to the work of Christ, who is the fulfillment of the law. As Lisa adds, for example, the Pharisees and traditional teachers questioned Jesus: "Why do your disciples break the tradition of the elders? They don't wash their hands before they eat!" (15:1-2). In turn, Jesus pointed out that these teachers of law and worshippers had no actual faith in God and only praised him with their lips for "'These people honor me with their lips, but their hearts are far from me" (15:8). the Jews struggle so much with accepting Jesus as the savior because of the contrast he presents to them compared to what they know God to be. For all of their ancestors, God was wholly spiritual, and presented the Law through mediators who were only human, just connected with God. Now they have a man, born just like them and who looks like them claiming to be both the son of God and God himself. - the Israelites reject Jesus because they cannot comprehend his divine nature in light of his fully human status. This is most evident in The Rejection at Nazareth (Mt 13:54-8), wherein the people question "where [Jesus] [got] such wisdom and mighty deeds" despite having a relatively inauspicious birth. The Israelites struggle to resolve Jesus' ability to communicate God's word, perform miracles, and talk in parables with his outward appearance, which seems no more divine than those around him. For this reason, they turn away from Jesus and disregard his preachings and powers. - Israel is having a hard time with Jesus because he is not coming as a mighty king like many of them thought. Many had a view of this all-powerful king that was going to fix all earthly problems. He is not playing into this belief, causing him to be rejected by many. Finally, as Josiah and others write, faith in Christ as God and man is not easy. Josiah says that as a child, it was always a bit jaw dropping that people could meet Jesus and still reject him, in light of his miracles. However, now that he is older, it is easy to be a little skeptical. A prophet claiming to be the messiah, and even God Himself, who heals and cures the ill, and eats and drinks with sinners, is hard to swallow.

3. Covenant with Moses

- The New Passover: Jesus as the Paschal Lamb - And Moses took the blood and threw it upon the people, and said, 'Behold the blood of the covenant which the Lord has made with you in accordance with all these words" (Exod. 24:8) - The Lord's Supper: the Feast of Unleavened Bread, and Moses' ascent with Aaron and others to Mt. Sinai, where they beheld God, and ate and drank (Ex. 24:11) - The Rebuilding of the Temple - The Rending of the Temple Veil - The Conspiracy against Jesus by the Chief Priests and Elders of the People - God's Promise: To save the firstborn from death in the Passover To lead the Israelites out of slavery in Egypt "You will be my treasured possession, a kingdom of priests, a holy nation" "I will dwell in your midst"; God's communion meal with Moses, Aaron, and the elders on the holy mountain - Israel's Promise: Put the Paschal Lamb on the doorpost Worship the one God, YHWH, and no other gods Follow the Law given on Sinai (esp. the 10 Commandments and the 2 great commandments) Make the tabernacle sanctuary for God, worship Him there, and perform the Day of Atonement sacrifice, as well as a memorial of the Passover (Feast of Unleavened Bread) The Covenant is ratified with Moses' sprinkling of the blood of the sacrifice over the people. New Covenant: - God's Promise: To save His people from death through the blood of the true Paschal Lamb, Jesus To lead them out of the slavery of sin To make them a holy people, the people of the beatitudes, through the grace of the Holy Spirit; to make of them a kingdom of priests, through their participation in the sacrifice of Christ, baptizing all in the name of the Father, and of the Son, and of the Holy Spirit, offering sacrifices on behalf of others. To be with them always, in a new and deeper way than before, through Christ's Incarnation. This is made permanent through His Passion and Resurrection, as symbolized by the rending of the temple veil. To eat and drink Jesus' Body and Blood in communion with the saints in the Kingdom of Heaven - Christians' Promise: To follow the New Law as promulgated and lived by Christ (seen in the Beatitudes, in particular), as well as the part of the Old Law that remains valid (esp. the 10 Commandments and the 2 great commandments) To worship God in His new temple, the crucified and risen body of Jesus (the source and summit of Christian life is the Eucharist), and in His new Word (Jesus' words of spirit and power, handed down by the apostles) Offer a new sacrifice of Atonement: Jesus' offering of Himself, His body and blood, to the Father, in contrition and love, for the forgiveness and salvation of all humanity. Take part in the new Passover meal, the Lord's Supper, remembering above all God's deliverance through Jesus' life, death, and resurrection, and communing with Him. Study the relationship between the Mosaic Law and Temple and the New Law and Temple: 11:7, 12:6, 13:14-15, 13:51 What was the real problem of the Pharisees? Not that they preached the Mosaic Law, but that they did not practice it, and they sought their own righteousness rather than God's. They were hypocrites; their inner spirit was not turned toward God and towards neighbor, but towards themselves. They imposed burdens on the people but would not lift a finger to help carry them, or to bear them themselves.

What is Mary's special role in the new covenant? What are some of her titles that reflect these roles? Refer to at least one of Bernard's homilies.

- Star of the sea - guiding light for humans to follow, most perfect human being through Jesus - Temple of the Holy Spirit, The new temple because she houses God but is not God - fully human - Theotokos - God-bearer - Mary is the container of the uncontainable, she is the perfect example and the primary human instrument of the Holy Spirit after Jesus, Mary exemplifies the goal of the church which is to be spiritually and physically connected with Jesus, Mary's fiat shows conversion and perseverance, Mary is the most perfect human dimension of the Church

Matthew 3:13-17

(Baptism of Jesus): -Then Jesus came from Galilee to John at the Jordan to be baptized by him. John tried to prevent him, saying, "I need to be baptized by you, and yet you are coming to me?" Jesus said to him in reply, "Allow it now, for thus it is fitting for us to fulfill all righteousness." Then he allowed him. After Jesus was baptized, he came up from the water and behold, the heavens were opened [for him], and he saw the Spirit of God descending like a dove [and] coming upon him. And a voice came from the heavens, saying, "This is my beloved son, with whom I am well pleased." -Isaiah 42:1 - "Here is my servant...my chosen one with whom I am well pleased." God is proclaiming His son, identifying Jesus, predicting the servant of the Lord

Psalm 51:

- Prayer of Repentance: David repenting after Nathan the prophet comes to him about Bathsheba, David is begging the Lord to have mercy on him, wash away his guilt and cleanse him, make him pure, David is repenting for sinning, doing evil in God's eyes...born in guilt and conceived in sin, David asks for a clean heart, steadfast spirit, to be restored to the gladness of salvation, to be rescued from bloodshed, David says he will teach the sinners of God so that they return to Him, he will sing joyfully of justice if he is saved, he will proclaim God's praise, he would offer sacrifices if this is what God wanted...since God doesn't want this, David sacrifices a contrite spirit and humble heart, David asks God to treat Zion kindly with good will, to build up the walls of Jerusalem, David promises that when God desires sacrifices of the just, burnt offerings and whole offerings, Zion will offer up young bulls on the altar

3. How does faith open and complete reason? How does reason serve faith? Are they in principle contradictory?

"faith opens and completes reason because it introduces another form of reflection that goes beyond a materialistic point of view. Reason helps to engage ourselves in faith and guides us to properly discern the truth behind the mystery that is God. There is therefore no contradiction between faith and reason if reason denies its skeptical tendencies." Faith often serves as an impetus for the employment of reason—many questions and ideas that can be explored through rational inquiry are engendered by faith. Also, faith can fill in the gaps left by reason, especially so with subjects that are simply beyond the scope of pure reason, like God. On the other hand, reason gives meaning to, preventing it from being mere superstition but instead something with logical backing that can stand up to criticism and analysis. They are in principle non-contradictory, for faith believes in the God who created the world that reason studies.

Matthew 16:13-23

(Peter's Confession of Faith): -When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Messiah, the Son of the living God." Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." Then he strictly ordered his disciples to tell no one that he was the Messiah. From that time on, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. Then Peter took him aside and began to rebuke him, "God forbid, Lord! No such thing shall ever happen to you." He turned and said to Peter, "Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do."

Matthew 4:1-11

(The Temptation of Jesus): -Then Jesus was led by the Spirit into the desert to be tempted by the devil. He fasted for forty days and forty nights, and afterwards he was hungry. The tempter approached and said to him, "If you are the son of God, command that these stones become loaves of bread." He said in reply, "it is written: One does not live by bread alone, but by every word that comes forth from the mouth of God." Then the devil took him to the holy city, and made him stand on the parapet of the temple, and said to him, "If you are the Son of God, throw yourself down. For it is written: 'He will command his angels concerning you' and 'with their hands they will support you, let you dash your foot against a stone.'' Jesus answered him, "Again it is written, 'You shall not put the Lord, your God, to the test.'" Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence, and he said to him, "All these I shall give to you, if you will prostrate yourself and worship me." At this, Jesus said to him, "Get away, Satan!" It is written: 'The Lord, your God, shall you worship and him alone shall you serve." Then the devil left him and, behold, angels came and ministered to him.

2 Samuel 19:

- 2 Samuel 18: David commands Joab, Abishai, and Ittai to be gentle with Absalom in battle, David's army defeats Israel near Mahanaim with heavy casualties, Absalom is injured when he is caught in the branch of a tree - Joab kills him, Ahimaaz, son of Zaddock reports seeing a disturbance involving Joab to David, Cushite reports to David that they have defeated Israel and says may all of David's enemies who rebel against him be like Absalom, David mourns the death of his son Absalom, Israelites are angry that David mourns the death of their enemies and they do not agree to restore David's place as king, David returns to palace with Amasa commander in place of Joab, David as type of Christ: parallel biblical passages, difference: David bearing own sins and Jesus bears all sins, though he is innocent

How are the promises to Abraham spiritualized in further covenants? How is his sacrifice of Isaac spiritualized?

1. Covenant with Adam:

- The Guard at the tomb: tree of life - The angel of the Lord: "Do not be afraid!" I know that you are seeking Jesus the crucified. He has been raised from the dead, and he is going before you to Galilee; there you will see him. - Jesus: Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me. - The report of the guard. - God's Promise: the imago Dei and the Tree of Life Harmonious relationship with God, with other human beings and the whole creation, with oneself Immortality - Adam and Eve's Promise: Love and serve God, co-create and co-work Not eat of the Tree of the Knowledge of Good and Evil The New Covenant in Jesus: - God's Promise: A New Creation (the women come to to the tomb at dawn on the first day of the week) The New Imago in Jesus' humanity, since Jesus as Son is the perfect image of the Father. Freedom from sin Freedom from death The crucified, risen Jesus is the Tree of Life, His empty tomb guarded by the angel just as the Tree of Life was guarded in Genesis by the cherubim and the fiery revolving sword - Christians' Promise: Jesus' triumph over Satan's temptations: the lust of the flesh (sensory pleasure, symbolized by the apple in the garden and the temptation about changing stones into loaves of bread), lust of the eyes (desire for prestige, popularity, recognition: you will be like God, Satan tells Eve, and the temptation about Jesus throwing himself off the temple), pride of life (desire to rule oneself, to make one's own law, to decide for oneself what is right and wrong, rather than be obedient - this is symbolized by the tree of the knowledge of good and evil, and by the devil offering Jesus rule over all the kingdoms of the world. It is the antithesis of being God's servant). Praying the Our Father and being apostles: entering into Jesus' relationship with God, and His mission Seek the crucified, risen Jesus, the true Tree of Life, and bring others to Him, like the women who come to the empty tomb

Pick one of the Daniel chapters, and explain what Daniel is prophesying in that chapter.

- in Daniel 2, Daniel prophesies the fall of Babylon and the rise of the kingdom of God. King Nebuchadnezzar dreams of a statue with a head of gold, chest and arms of silver, belly and thighs of bronze, legs of iron and feet of iron and clay. Each section of the statue represents the succession of the kingdoms of Babylon, with the gold head representing the kingdom under Nebuchadnezzar, and the next three parts representing the next three kingdoms, which will be more brittle, and will be divided - represented by the legs. Finally, a stone, will strike the statue and it will crumble. the three other kingdoms (Persia, Greece, and Rome) would come after Babylon in the coming years. The stone that cut every material out was interpreted to be God's Kingdom that will fill the earth. -in Daniel 7, David sees four beasts representing four human kingdoms. These are represented as beasts who come from the sea, symbolizing that they reject God, and are a product of chaos, so they are seen as representing pagan kingdoms. In this dream, there is a judgment day when the fourth beast is condemned, and the son of man appears from heaven.

1. How is Jesus' identity and mission presented in Chapters 8-10? Compare and contrast this with Chapters 5 through 7.

- in Matthew 5-7, we learn that Jesus is a teacher to his followers and fulfills the Law (Which is also stated again in Matthew 10). In Matthew 8-10 however, we learn that Jesus isn't just a teacher, but also a healer and miracle worker. He heals anyone who needs help and also gives his apostles the power to do so as well. Jesus calls the people of Israel not to fear those who can destroy the body, but the one who can destroy both the body and the soul. He says that he has not come to bring peace to the earth, but the sword, that people will rise up against each other. Here, he is saying that there will be those who reject those who accept him and seek to destroy them. He even goes to say that one who loves their parents or children more than him are not worthy of him. This statement, while hard for us to live, must have been revolutionary for his day, as he basically is claiming to be God right here. Who is the one whom the first commandment speaks of? God. The only one above the love we are to have for one another is God, so Jesus is portraying himself in this manner. In these chapters, Jesus is calling the lost sheep of Israel back to Him.

2. What is striking about the apostles' response to Jesus' Ascension in Luke's narrative? How does Benedict interpret this response? What does it reveal about Jesus' departure in the Ascension?

- it is surprising that the disciples "returned to Jerusalem with great joy" after Jesus ascended into heaven. The living Jesus left them and they were not sad or lost. Benedict says that they are joyful because they know that Jesus is now present to them in a new way. Jesus is exalted to the "right hand of God" which means that he is now permanently among them and so they are joyous. "The right hand of God" is not a place in one space over another. God stands in relation to all spaces as Lord and creator, so "sitting at God's right hand" means that Jesus is participating in the divine dominion over space. Jesus has not left humanity. He has just entered a communion of power and life with the living God. - the use of the cloud is significant, as it recalls plenty of symbolism from elsewhere in the bible. According to Benedict, the cloud does not take Jesus "away" from earth and his followers in a physical sense, but rather to a higher plane of communion with God, which in a certain sense brings him even closer to humanity at the proverbial "right hand of God."

4. What is the mission of the 12 apostles, in a nutshell?

- the mission of the apostles is to spread the teachings of Jesus to the rest of the world. In His relatively short time on Earth, he was unable to preach to everyone so it is the job of the apostles to make sure His message is shared with everyone, and to record all he taught. -those who accept the word of the disciples will receive Jesus, and those who receive Jesus will receive the Lord. The apostles' goal is to transmit the word of Jesus to those willing to repent, and will take responsibility of leading the Lords people to salvation after the departure of Jesus. - the mission of the apostles which Jesus gave to them was to "cure the sick, raise the dead, cleanse lepers, drive out demons." This shows that the mission of the apostles is to continue both aspects of Jesus' mission which is shown in these chapters - to preach the Word of God and to heal physically and spiritually. As Julius recognizes, the apostles must not be angered at deniers of Jesus, and they must persevere under the impending persecution of some. But they must make a clear distinction between those who receive Jesus, and those who deny Him. As Caroline adds, the apostles will face persecution because of Jesus' name, but they will be saved and the "Spirit of [their] Father [will speak] through [them]." Jesus tells that them to not to fear because "even all the hairs on your head are counted."

On Mount Sinai, in the midst of the theophany (divine revelation) in the cloud on the mountain, the LORD gives Moses both the Law, and instructions for building the tabernacle. What might the connection be between the law and the tabernacle?

- the most literal connection between the Law and the Tabernacle is that the Ten Commandments are put in the Ark of the Covenant, which is stored inside the Tabernacle. Moreover, the Tabernacle is a physical symbol of the Covenant, in much the same way that the Law is also physically inscribed on tablets. when the Lord appears on the Mount He promises to show Moses most of His divine glory. When Moses goes up to the Mount, he receives the instructions for the Tabernacle and the Law. This must mean that they are jointly parts of the Lord's divine Glory. As Paul explains, the Law and the Tabernacle complement each other. The Law must be upheld in order for God's presence to remain in the Tabernacle. The Law will help us reach God's presence, and the tabernacle is God's presence. We cannot have one without the other. The tabernacle, in theory, is an end by the means of following the Law. -by giving Israel the law, God prepares Israel to be His Bride, and binds her to Him in fidelity. The instructions for the tabernacle were given to Moses with the Law so that God will actually dwell with His Beloved. Through the tabernacle, as long as the Israelites are faithful, they may get to know and see God. In the tabernacle, He may be worshipped and sought after. Therefore, the law and the tabernacle are connected in a sense that the law gives the people a shared life with God, and the tabernacle allows the people "to see God," and be in His presence. the law makes the Israelites closer to God in their inner lives, and the tabernacle makes them close to God physically, as God is in their presence. With each addition to the covenant, God works to draw his people closer and closer to him. The goal is to get back to Eden. Tarek adds another insight: the tabernacle serves as God's revelation and presence in history, while the law moves human beings along the path from this life to eternal life with God.

1. What was the shared truth behind the Roman Empire's commitment to religious pluralism, and how did ancient Judaism and early Christianity hreaten this? What was the reason for Greek philosophy's resistance to Christian revelation? What was the reason for ancient Judaism's resistance to Christian revelation?

- the shared truth behind the Roman Empire's commitment to religious pluralism was Rome's quest for glory. Ancient Judaism and early Christianity threatened this because they claimed that accepting every truth was a betrayal of the human vocation to seek the truth. They subordinated the quest for God and truth to questions of political expediency. Judaism resisted Christian revelation because, as Fenian and others explained, the Greeks denounced the idea that God could intersect with the human realm. the thought of God made man would have been entirely antithetical to the Greek belief system, which cherished the belief between the mortal and immortal realms. The ancient Jews resisted the "scandal" of the omnipotent God dying on a cross.

Genesis 12

-Calls Abraham to leave and go to Canaan and lead God's people -Why Abraham? Through Abraham, God blesses all the families of the earth, God's elected love, God's love doesn't respond to goodness, it creates goodness, Abraham's character: faith and trust God offers human rewards: land

Leviticus 16:

-Day of Atonement, Part of God's covenant with Moses, Is after Aaron's two sons die from encroaching on God's presence, If you don't follow the law you won't be prepared to see God, you need to undergo a transformation, being purified to be closer to God, High Priest enters Holy of Holies and makes animal sacrifice, Making atonement - purification right, Law itself is not sufficient, this makes up for the Israelites not following the Law perfectly, Idea of one person making atonement for many, Necessary for God to remain with the people, Levite must make the sacrifice, Scapegoat, purification, Mass is the fulfillment of the Day of Atonement, Day of the Sabbath

Exodus 3:

-Genre of Exodus: historical Epic, Foundational for a whole people, Heroic elements An angel of the Lord appears to moses as a burning bush, Call of Moses, Sent to Pharaoh to bring the Israelites out of Egypt, God tells Moses his name: I Am Who I Am, Signifies a more intimate relationship, dGod is existence itself, pure actuality, The bush not being consumed is a symbol. The flames are the act of being, and the bush is the source of being, Hierarchy of relationship with God - God uses Moses to reach His people, God in his own divine life vs God in relationship with humans, God wants to lead His people to the land of milk and honey

Exodus 40:

-God gives instructions for the Tabernacle, Symbolism - Veil in the tabernacle, God is slowly unveiling himself, but humans still cannot be too close to Him, Veil tears when Jesus dies, Mary becomes the ark. Jesus is both high priest and sacrifice, the inner section of the tabernacle represents God in Himself, the outer tabernacle is God in creation, there is a heavenly Tabernacle, so the Earthly one connects to it? -Sacramental: through the visible, the invisible dwells/is manifested -Theophany: the appearance of God after the construction of the tabernacle -Tabernacle is God's dwelling, and God in some sense because of the holiness of it, Repetition and rhythm of the P author in the instruction is uncharacteristic of the P author,

What does the hierarchical economy refer to? Give two examples from the old covenant, and two examples from the new covenant. Why does God interact with human beings according to the hierarchical economy?

-Hierarchical economy- chosen people and mediators, everyone has their own call from God which their life should respond to, Jesus is the mediator, headed by Jesus and then Mary -Old Covenant - prophets, Moses, David, Araham -New Covenant - Jesus, Mary, Disciples, priests, bishops

Exodus 19:

-Moses goes up to Mount Sinai for the first time and God makes a covenant with him, no other people can go on mountain, Had people wash themselves, Lord came down in a fire, lots of smoke (volcano) onto the top of the mountain, Moses went to top

What does the sacramental economy refer to? Give two examples from the old covenant, and two examples from the new covenant. Why does God interact with human beings according to the sacramental economy?

-Sacramental economy - visible sign of something invisible, something that is created manifests the uncreated, makes the invisible present, Jesus is the sacrament, humans are physical beings so we need something physical to relate to the transcendent God -Old covenant: veil, ark of the covenant, tabernacle -New covenant: Jesus - no gap, signs of sacraments (Eucharist (bread) in communion, water in baptism, oil in confirmation)

1 Samuel 8:

-Samuel appoints his sons judges over Israel - they do not not follow his example, instead of looking for personal gain and accepting bribes, Elders of Israel demand a king to be appointed to rule them like all of the nations, Samuel is displeased - doesn't want a king, prays to God, God tells Samuel that they are not rejecting him, they are rejecting God - tells him to listen to the people but give them a solemn warning about the rights of the king who will rule them, Samuel warns the people of tyranny and that when they cry out because of their king God will not answer them, The people still demand a king so God instructs Samuel to appoint one

What is the Church's role in the New Covenant? What are some prototypes of the Church, first in the old covenant, and then in the New?

-Tabernacle, Ark of the Covenant, Temple -People in the Old Testament - Moses, Abraham, David, Israelites, prophets -People in the New Testament - Mary, Peter, Saints, Disciples

Genesis 1

-Where God makes everything, priestly source, similar to instructions to tabernacle (Exodus 40), God created man in his image and likeness, everything that God creates is good

Thomas Joseph White discusses several very important doctrines, or teachings, of the Church about human beings that are also the Tradition's interpretations of Genesis 2:4b-4:16, including the Imago Dei, the state of original justice, original sin, natural law, the drama of human freedom, the state of human beings after the Fall, and non-Christians' relationship to grace. Pick one of these doctrines, explain it, and be prepared to present your explanation in class. What line or passage in the Genesis account might this doctrine interpret?

-one of the central tenets of the Christian faith introduced in Genesis 1:27 is the concept of imago dei; that every human being is created in the image and likeness of God Himself. This concept is fundamental to understanding the complexities and spiritual dimensions of man that distinguish him from his animal counterparts, and that make him the indisputable pinnacle of God's creation. According to Thomas Joseph White, imago dei can be interpreted to mean that humans (both men and women equally) have been endowed by God an "inalienable dignity" that merits the utmost respect for life. Additionally, it is necessary to view man as a physical body coupled with a nonphysical soul. This incorporeal spirit is given to us directly by God, and is the metaphysical facet of humans that surpasses mere flesh. White also notes that, because humans share this special connection to God, they are driven to live in friendship with Him and aspire to emulate Him by seeking love, truth, community, and by leading "a life of grace" (108). In a sense, perhaps the way in which humans were created and the special, spiritual bond they share with God allows them to act as another medium for His revelation. - the claim that we are created toward/unto the image of God means that we are not static in our image but rather dynamic in improving and fully developing into God's image through activities of service, knowledge, and love of God. It is our responsibility to prioritize our relational communion with God, and then to be in relational communion with other creatures "in light of our relationship to God." - original justice refers to an original harmony between a human being and God, a harmony within the person himself, and a harmony between human beings. Original justice implies the presence of grace in humans. Human beings are made in the image of God and are "originally graced" with the virtues of faith, hope, and charity. These gifts allowed us to live in harmony with God, and create an ecclesial society. Other human virtues, including justice, fortitude, and temperance, were meant to be elevated to God through lives of grace. Original justice was lost in the Fall, and now there can exist some tension between body and soul. The first humans did not experience this tension because of the grace of preservation that was given to them, but now humans can experience this. Humans were created in grace so that eventually God could completely spiritualize the body, so that it could shine forth God's own life. This was supposed to happen through humans working with God in faith, hope, and charity. Humans cannot simply do this alone. The original divine plan was for the original graces given by God to be passed down through families. However, because of the Fall, this is no longer possible, but we still live with a Christian economy of grace that has developed in a new way. As Evan writes, the drama of human freedom is that God granted humans the power of free will and decision making. This free will allows us the ability to ultimately decide our own fates as well as to develop our own personal relationship with God. God created man "as a rational person, having a spiritual soul with incorporeal powers of intelligence and free will" so that humans can freely become closer to God, as distinct persons. Human freedom also means that human beings can stray from the path God has laid out for us. This drama helps to explain Genesis 2:16-17 which states, "And the LORD God commanded the man, "You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die." This shows how God doesn't prevent us from rebelling against him, but doing so drags us farther away from salvation, and chips away at our relationship with God. - original sin was "primal disobedience, a movement in the heart of the first parents of humanity whereby they turned away from God as the giver of grace, rejecting the inner movements of infused faith, hope, and love" (White 113). With this decision, Adam and Eve lost their state of original justice and they opted to construct their own good and evil, independent from God. The main effect of original sin is the loss of original grace and friendship with God. However, there are two secondary effects from original sin. First, free will and reason must fight to overcome the "animal" in us. Second, humans are mortal. Because of original sin, human beings are subject to death. The effects of original sin are transmitted to all human beings. The four "wounds" of our fallen nature are ignorance, malice, weakness, and concupiscence. Chapter 3 of Genesis discusses the fall of Adam and Eve. By eating the forbidden fruit, Adam and Eve turned their backs on God and fell from their state of original justice. One effect of original sin is represented in Genesis by verse 3:19, in which God proclaims to Adam "For you are dust, and to dust you shall return." -the state of human beings after the Fall is a balance between two extremes views. One of the extreme views is considered excessive pessimism. The Council of Trent rejects this view that says fallen humans have entirely forfeited being in the image of God or are incapable of moral goodness. The other extreme interpretation that was also rejected by Trent is exaggerated optimism. Trent established that in the fallen state, the human being is capable of some natural and moral good, but that no one, no matter how good and moral, can merit the salvation and forgiveness of sins without the grace of God. Humans after the Fall remain rational animals with a good nature. A species does not change its species because of sin, therefore humans remain fundamentally good and in the image of God. Also, natural law keeps humans fundamentally inclined toward goods like happiness, friendship, virtue, and knowledge and love of God, but original sin has weakened many of our moral inclinations and given rise to contrary inclinations like ignorance, selfishness, and shallowness. Humans have noble aspirations inscribed within them, but ultimately need the grace of God to perfect them. This doctrine interprets Genesis 4:7 when the Lord says the Cain, the first human born in the fallen state, "If you act rightly, you will be accepted; but if not, sin lies in wait at the door: its urge is for you, yet you can rule over it." Thomas Joseph White's explanation can be applied to this passage because presence of both moral and contradictory inclinations is shown. Acting rightly is a good moral inclination, but due to original sin, "sin lies in wait at the door." If humans chose good over evil, with the help of God's grace, they can still achieve salvation and "be accepted." - humans who do not know Christ still have a moral capacity to perform actions of righteousness. Because of natural law, human beings still have inclinations to truth and goodness, regardless of the extent of their religious, faith, as they are still the good creation of God. The non-Christian does not have the fullness of grace, but the human conscience is able to identify instances of good and evil, and do good. Like all human beings, the non-Christian is still tainted by effects of original sin such as selfishness, ignorance, sensuality, and the tendency to worship false gods and serve them without justification. However, if a non-Christian truly and genuinely searches for God in his life, he receives hidden influences of grace. Even from the beginning, after the Fall, God has offered grace throughout history in various and diverse forms, to all peoples in all times and places. "Since Christ died for all men, and since the ultimate vocation of man is in fact one, and divine, we ought to believe that the Holy Spirit in a manner known to God offers to every man the possibility of being associated with the paschal mystery."

1. This section of the Gospel, entitled "The Proclamation of the Kingdom," can be distinguished according to 3 components: 1) The Preaching of John the Baptist 2) The Baptism and Temptation of Jesus 3) Jesus' Preaching. How does each component function in "The Proclamation of the Kingdom?" What are the central features of the Kingdom that is being proclaimed? How does it compare to the Kingdom of Israel under David?

-the preaching of John the Baptist prepares the coming of Jesus and his kingdom, and John foretells the ministry of Jesus. He also convicts the Pharisees and Sadducees of not producing good fruit and said to produce good fruit as evidence of their repentance. John preached repentance to prepare for the coming of Jesus. - the baptism of Jesus was very special, as Matthew explicitly relates a conversation between John and Jesus, and John initially refuses to baptize Jesus, because he is not worthy. Jesus, however, basically says that it was necessary for the salvation of the world (likely so we would follow in his example). As for Jesus in the desert, it was for some reason necessary for him to spend forty days and nights in the desert and then be tempted. I presume that this was a sort of preparation period for his ministry and also to guide humans to be purified from worldly desires, and that there is a time to withdraw from the world. In his temptation, he lived as we all do, feeling the same temptations and (opposite of Adam), not giving in to these temptations. Jesus' baptism and temptation give a practical example of the obedience to God that is expected of members of the kingdom, specifically unyielding faith in God and not tempting Him to bestow luxury or personal advancement, even in the face of evil and hardship. Once again, this parallels the Kingdom of Israel under David insofar as Jesus and David are depicted as righteous because they fully trust and obey God, especially so when they are in times of turmoil. - Jesus, after being tempted, begins preaching repentance because the kingdom of God is at hand. Jesus preaches the Beatitudes during the Sermon on the Mount. The central feature of the Kingdom being proclaimed is that only those who truly repent and are changed can enter the Kingdom of heaven. There is a narrow gate to the kingdom of heaven. We must depend on God and seek first his kingdom. The Kingdom of Israel is a temporal Kingdom but Jesus preaches of a heavenly Kingdom, which is everlasting. Jesus' preaching builds on the Law set forth by God, expanding on what constitutes, for example, adultery, as well as introducing new ideas, such as the Golden Rule. However, it also emphasizes that the Law is still as relevant as it ever was. In declaring this to be the case, Jesus stresses that the Kingdom of God is informed by the Law, much like how David ruled with the Kingdom of Israel God's Law in mind, also. -overall, the kingdom being proclaimed is one of good news because as John says, "He will baptize you with the Holy Spirit and fire" (Matthew 3:11). In this way, the kingdom proclaimed is one of mercy and opportunity for man because this kingdom gives man another chance at his bond with god, which in comparison they failed in the Kingdom of Israel under David. For after David was no longer King, the Kingdom of Israel did not maintain its covenant with God. In this way, God has sent down Jesus, his son - someone who cannot fail, to fulfill the final covenant that will bring salvation to all believers. As a result, the Kingdom described will be much more successful than the Kingdom of Israel under David. the kingdom proclaimed by Jesus is very different from the Kingdom of Israel in that Jesus is the main connection between the people and God. It is the living Jesus as opposed to the Temple and the Tabernacle.

1. What manner of man is the prophet, as exemplified by Isaiah? (see esp. Isaiah 6). What is the role of the prophet in relation to God, the king, and the people?

-the prophet is one who realizes his proper place in the presence of the Lord, a place of humility and reverence. He is one who declares himself unworthy to view the Lord, for he is sinful and resides amongst a community of sinners unwilling to repent for their actions. The prophet has to be willing to give his life to the works of the Lord, preaching the word of God to sinners in order to guarantee their salvation. As Fenian adds, as a Prophet, Isaiah acts as a medium/ "middleman" through which God can communicate to His people. In this sense, he is a key figure in the hierarchical economy; it is through an intimate relationship with the Prophet that God may extend outwards and reach the people. - the prophet must not bring his personal input to the Lord's message. His role is to make the people clearly understand the message through his words, and also to infuse their hearts with the spiritual understanding of the word of God. To the king, the prophet must be his conscience and advisor. the prophet is essentially the people's connection to God, the most real thing. He is a link to God's unchanging eternity, and a source of hope.

1. According to Boadt, what are some important points to keep in mind when using the term "Old Testament?" How should we understand this part of Scripture in relation to the Jewish faith?

-the term "Old Testament" does have several inherent shortcomings. Because a "testament" typically refers to someone's last wishes, it neglects to address the "living sense of a covenant as an agreement between two people or parties" (19). Additionally, the term "old" risks insinuating that these books (and, in a broader sense, the Jewish faith) are antiquated, and that the New Testament is more current and authentic. The more correct way of examining the Old Testament is to recognize that it is the foundation of God's revelation, and, in light of Judaism, that "it roots all we say about Christ in the proper and original soil of Israel's faith" (20).

Old Testament chronology

1.) God calls Abraham 2.) Moses leads the people out of Egypt a. c. 1000 B.C. - David b. 922 B.C. division into the Northern Kingdom of Israel and the Southern Kingdom of Judah c. 722 B.C.: Fall of the Northern Kingdom to Assyria d. 586: destruction of the kingdom of Judah, of Jerusalem, and of the Solomonic temple. Mass deportation to Babylonia and flight to Egypt. e. 539: Cyrus of Persia conquers Babylonia f. 538: Edict of Cyrus: release of people subjugated by the Babylonians, including the Jews. Some 50,000 Jews return, led by Zerubbabel, a descendant of the House of David. g. Judah is politically rebuilt as a Persian satrapy, a semi-autonomous administrative province, ruled by a priestly elite that migrated from Babylonia. The administrative language is now Aramaic, the language of the Persian Empire, rather than Hebrew. h. 520-525: at the urging of Haggai and Zecharia, the second temple is built during the reign of Darius i. 445: the prophet Nehemiah, a high official in the court of Persian King Artaxerxes I, returns to Jerusalem as the provincial governor of Judah, and rebuilds the walls of Jerusalem (with the prophet Ezra) j. 332: Alexander the Great (Macedonian King) conquers the Persian and Egyptian empires. This ushers in the Hellenization of the entire Middle East. Jews continue to speak Aramaic. k. 168: Antiochus, as part of a policy to enforce Hellenistic practices on the Jews, robs the Temple of its candlestick, golden altar, table of showbread, and veils, and compels the high priest to sacrifice swine upon its altar. This leads to the Maccabean revolt. After three years (in 165), the Jews regain possession of their temple and rededicate it. These events are commemorated at Hannukah. Following Hasmonean victories, the Seleucids restore autonomy to Judea. l. 129 BC : With the collapse of the Seleucid kingdom, Jewish independence is achieved, and the kingdom regains boundaries not far short of Solomon's reign. m. 63 B.C. The Romans replace the Seleucids as the great power in the region, and the Roman general Pompey captures Jerusalem, granting the Hasmonean king limited authority under the Roman governor of Damascus. n. 40 BC - after several revolts by the Hasmonean dynasty, since the Jews are hostile to the new regime, the land becomes a province of the Roman Empire. o. 37 BC- Herod is appointed King of Judea by the Romans. He is a great admirer of Greco-Roman culture, and begins many construction projects. He remodels the Temple into one of the most magnificent buildings of its time. p. 4 BC: Judea comes under direct Roman administration

2. According to Acts, who specifically pours forth the Holy Spirit upon the faithful?

Acts says that" there came from the sky a noise like a strong driving wind... then there appeared to them tongues as of fire," (Acts 2:2-3). These tongues as of fire come from the sky, from where the LORD is. The fire symbolizes the presence of God, as seen in the Old Testament in the burning bush in Exodus. God pours the Holy Spirit upon the faithful. Erin adds that Peter states Jesus received the promise of the Holy Spirit from the Father and poured it forth, showing that Jesus poured forth the Holy Spirit on the faithful. - the Father specifically pours forth the Holy Spirit which can be seen in Acts 2:17, "'It will come to pass in the last days,' God says, 'that I will pour out a portion of my spirit upon all flesh.'" In short, both the Father and the risen Jesus pour out the Holy Spirit upon the faithful. - God pours out the Holy Spirit to human beings through other human instruments, especially Peter and the apostles, as we see in Acts.

Isaiah 7:

Aram allies itself with Ephraim and attacks Jerusalem, God tells Isaiah to go to meet Ahaz with his son, to tell him that Aram with Ephraim and the son of Remaliah have planned evil against him - they plan to tear Judah apart, make it theirs by force, and appoint the son of Tabeel king there, The Lord speaks to Azah - will give him a sign of a young pregnant woman who will bear a son named Emmanuel, this child will choose God and reject evil and the land of the kings Isaiah dreads will be deserted, Isaiah meets with Ahaz - indicates futility of the prophetic mission, Divine word commands - "Do not fear" - despite invasion of Judah by kings of Ariam and Northern kingdom of Israel, When this is resolved, within the lifetime of the 2 invading kings, Ephraim (Northern kingdom) will no longer exist, Ahaz can't comprehend this timeline - shown by his rejection of Isaiah's offer of a sign from the Lord, Ahaz does not want to tempt the Lord by asking for one, Sign of Emanuel - birth of child - sign of deliverance from enemy kings in short term, prefiguration of deliverance from sin and death represented by birth of Christ, Sign of the birth of a child associated with Isaiah 9 - prophecy of the Davidic king- "for a child is born to us, a son is given to us" - shows changes beyond human control which must be awaited.

What is the Lord's promise in his covenant with Jeremiah, and what do you think this means?

As Jack Henige writes, the Lord tells Jeremiah that in the new covenant, the people will not have to seek to know the Lord because He will already be present in their hearts. The covenant will make God the only God, and the people, His only people. The Lord will "place the law within them and write in upon their hearts." I think this means that God is taking a slightly different approach, by inscribing the law on their hearts. While this is figurative language, we can interpret it as being innate to our human nature. This will be the closest humans and God have been since the Garden. As Nick adds, God's promise in His covenant with Jeremiah is that the covenant will last forever, and that the Law will be written in the hearts of all people. This sixth covenant circles back to the first covenant with creation in that God is once again making a promise to all of humanity (His covenants started out general, eventually becoming more particular and now have regained their generality). In saying that the Law is in the hearts of all people, God is making it known that salvation can be achieved by anybody who loves and obeys God.

2. What is Athanasius' position concerning who Christ is? What is one of his arguments in defense of his position?

Athanasius' position concerning who Christ is, is that "the Lord is God's true and natural Son and that he is known to be not just eternal but one who exists concurrently with the eternity of the Father." Here Athanasius argues that Christ has existed for all eternity with and from the Father. The Father and Son are one together and exist in eternity together. One support that Athanasius uses to defend his position is the Gospel of John: "In the beginning was the Logos and the Logos was with God and the Logos was God. He was in the beginning with God...(John 1:1-3)." Here, Athanasius shows that Scripture states that the Father and the Son (Logos) have existed together for all eternity. - Jesus is fully divine, and fully human. This is shown when Peter writes: "Christ therefore suffered on our account, in the flesh." Christ existed, and was THEN made flesh. - Athanasius argues that the Son did not inhabit a human body, but rather, at a moment in time, the eternal Son took on flesh in the Incarnation. It is true that he dwelt in the prophets spiritually, but the Son's dwelling in Jesus is entirely different; He is Jesus. In the Incarnation, the Son did feel hunger and pain, but this does not lessen his divinity.

2. Why is religious skepticism unsatisfying, according to Augustine? What is its opposite, which is just as problematic?

Augustine claimed that religious skepticism is unsatisfying because faith in what others tell us for our instruction is fundamental for the intellectual life. The religious skeptic cannot help but assume conventional understandings about the "big questions" of the world and its meaning; they risk nothing, but also gain nothing. Its opposite is credulousness, a foolish form of faith by which we fail to understand what we are taught for ourselves, remaining infantilized in our insight.

2. According to Levenson, how is God's call of Abram a new beginning?

God's call of Abram is a new beginning because it is a reversal from the cycle of human rebellion and divine punishment that scored the chapters before chapter 12. God gifting the land to Abram and his descendants is in stark contrast to the exile that was before this chapter. Also, the blessing and giving of land contrasts the cursing of the land in response to Adam sinning in the Garden of Eden. Abram shows a different relationship between himself (human beings) and God, and humanity before Abram and God. Before Abram, God was disappointed in humanity and their disobeying of Him, but with Abram God again has faith in humans and blesses them.

Compare and contrast Genesis 1:1-2:3 with the "Enuma Elish" story. How are they similar? How are they different, particularly in their views of God (or the gods) and the world? Are they exactly the same genre?

God's creation of the world is portrayed as a far more peaceful and thoughtful process than inEnuma Elish. God creates each aspect of the world saying "Let there be," which indicates how every detail was intentional. He also creates it as good. In contrast, the Enmua Elish story describes chaos and war as the reason for the creation of the world. The gods in this story are not portrayed as the strong and all powerful Lord God that is described in Genesis. As Chris points out, Genesis depicts God as a loving being who creates humans in his image to rule over the world, whereas Enuma Elishdepicts the gods as jealous, violent and lazy; they create man so that he may do labor for them so that they may rest. As Chloe elaborates, a substantial difference in the passages is that in Genesis, humans are "the crowning creation" (The Catholic Study Bible), while in Enuma Elish, humans are portrayed as lowly servants or savages.

2. How does Matthew continue to identify Jesus' public ministry with the prophesied Day of the Lord in these chapters (see Ch. 10 especially)?

Jesus' miracle-working foreshadows the Day of the Lord in that He often grants the wishes of those in need of help after they demonstrate His faith in them, and He even specifically commends the Roman centurion who humbles himself before Jesus. As Eleanor writes, Matthew identifies Jesus' ministry with the Day of the Lord by writing of how Jesus tells the disciples to go out and spread the message that "the kingdom of heaven of is near." Jesus instills fear of the Lord and He says only those who love God first and follow His will be saved. The people must not be afraid to serve and trust God. If they reject God, then they will not be saved. As Caroline adds, the people will be purified of those that rejected God, and there will be a new beginning.

3. In Chapters 24 and 25, Matthew continues to present Jesus as the apocalyptic Son of Man. What is the main content of Jesus' prediction of what is to occur? Is this fulfilled in His lifetime, or is it yet to be fulfilled?

Jesus's prediction is about the final day of judgement. This is not fulfilled within his lifetime, and it is yet to be fulfilled. However, Jesus's time on earth and his suffering for our sins allows this day of judgement to be possible. He knows his role on earth, to die for our sins and to reconnect us with God, and so sharing a prediction like this helps his followers to live the right way. Jesus is talking about His second coming after his death and resurrection. It is interesting that he gives no time frame, yet implies that the disciples will be alive to witness it. Yet that doesn't seem to be the case. -Jesus warns his followers that the most difficult part of their discipleship will be to resist losing faith during the long period of waiting for Christ to return in judgement. He cautions that war and suffering will continue past his ascension, false prophets will appear in deceit, and the disciples themselves will be subjected to suffering and death for their faith. Upon the desolation of Jerusalem and flight of Israel, the Son of Man will appear once again to judge. Jesus warns the disciples to maintain constant vigilance. Though the waiting may be tedious and long, there is no way to know when the son of man will return. This is taken to mean that the faithful must be constantly practicing the commandments as Jesus instructed. Jesus says that at the judgement, the righteous will be those who did unto the least of men what they would have done unto Christ, for those who serve their lessers are doing God's work.

2. According to Thomas Joseph White, what are the claims that Genesis makes about the origin and continuation of the world? How are the Genesis accounts compatible with the scientific theory of evolution?

Joseph White makes the argument that scientific theory and Genesis co-exist and even synergistically work together. Science is a tool of understanding our origin through one lens: mathematical and empirical. Science, however, does not consider the dimension of human existence that includes consciousness and free will. Science, philosophy, and theology work together to see reality according to all of its dimensions. - White makes a very simple, yet crucial point in understanding how both biblical and scientific explanations can coexist in harmony. He says, "there is never any rivalry between the primary cause of being - which is God the creator alone who produces all that exists - and the "secondary causes" that we find in the created order." Science studies the dimension of reality that focuses on secondary causes. Theology, however, primarily studies the first cause of being, God, and the secondary causes in light of their first cause. The Genesis account reveals that God is the first cause of matter and its development and evolution into more complex and living forms. As Chris Ye explains, Thomas Joseph White claims that while the universe was not created in 7 days, it is symbolic of God creating the universe and humans over millions of years. God uses evolution and the big bang to create the universe, as they are his tools. As Ryan explains, the creation stories of Genesis can even be used to support the theory of evolution, for example, when it is mentioned that animals came before man. -both the Genesis accounts and modern science believe that there is a continuity from nonliving things to living things, leading up to human beings who are on the top level of perfection. In harmony with evolution, Catholics can believe that from homo sapiens came humans because this is when God initiated humanity by infusing humans with souls.

1. What genre are Psalms 104 and 139? Compare them to the Genesis account, especially in terms of form and genre.

Psalms 104 and 139 are poems written to express praise to God. They are different from the chapter of Genesis, which was a narrative to explain the beginning of the world. Genesis is written in the third person. In contrast, the Psalms are written in the first and second person, and the authors use many similes and metaphors to express their praise of God. As Jack Bingham explained, many of the psalms involve the author reaching out to thank God through song. Psalm 104, to start, is a psalm about how incredible the world is. The author thanks God repeatedly for creating various parts of the natural world, from the moon to the mountains. Psalm 139 is similar in that the author is thanking God, but differs in the reason. Psalm 139 focuses much more on the fact that God is omnipotent and ever-present. Interestingly, the psalms are literally meant to be sung to God, rather than to a human audience. -psalms interpret Genesis as both myth and history, in a certain sense. History, because they understand Genesis as describing an event that occurred in the historical past; myth, because it explains the world in a way that surpasses our empirical understanding of things. As Nick observes, however, Psalms 104 and 139 interpret the Genesis account as neither myth nor history—they do not look to Genesis for a scientific explanation of the world's creation nor as a story that tries to explain the origins of the world. Rather, the two Psalms view Genesis as essential for revealing core tenets about God and His creation.

2. According to Cyril, what is the relationship between the Baptism of a Christian and the life of Christ? What is the relationship between a Christian's partaking of the Eucharistic food and drink, and the Incarnation?

according to Cyril, even if someone is baptized, that does not mean that the person will be saved. If they do evil things, the Holy Spirit will not remain in them. So, in order to be saved, not only do you have to be baptized, but you also have to lead a life that participates in Christ's. When baptized, the person is lowered into water three times, just like the three days of Christ's Passion, burial, and Resurrection. So, during baptism, a person dies and is born again in the Water of Salvation, by participating in Christ's suffering, death and resurrection, as Erin points out. David adds that Baptism connects a Christian to Christ because the act of baptism not only purges us of sin as John the Baptist's baptism of Jesus did, but re-presents Jesus' death and resurrection, connecting us to Jesus' real suffering for us. - when Christians partake in the Eucharistic food and drink, they are receiving the body and blood of Jesus Christ, the one he sacrificed for them. Chris Ye points out that partaking in the bread and wine, Christians are with Christ physically, and as a result share in his divinity. - Cyril tells us that through our drinking of Christ's blood and eating of his body, we "endure only the likeness of suffering," but still receive the actual salvation his suffering brought about for us.

1. What is unique about Jesus' physical appearances after the Resurrection, as Luke describes them? How does Benedict interpret the mode of these appearances? Is the Resurrection the same kind of historical event as Jesus' life or death?

at first, Jesus cannot be recognized until he breaks the bread. Then when He appears to the disciples, He says "Look at my hands and my feet," referring to the marks on His hands and feet from being nailed to the cross. They thought they saw a ghost, but Jesus has risen as His full human and physical body is present. Benedict explains how Jesus' appearance reflects His new mysterious nature that allows Him to be totally physical, but not bound by physical constraints. Benedict interprets Luke's word choice of synalizómenos, meaning "eating salt with them" to link back to the Last Supper and the establishing of the New Covenant. -Benedict explains that the breaking of bread, as described in Jesus on the road to Emmaus and in Jerusalem, is: "a covenant-event, and in this sense, it has an inner association with the Last Supper, when the Lord established the New Covenant. So, the mysterious cipher of eating salt expresses an inner bond between the meal on the eve of Jesus' Passion and the risen Lord's new table fellowship: he gives himself to his followers as food and thus makes them sharers in his life, in life itself." The Resurrection is not the same kind of historical event as Christ's birth, life, and death, for it "opens up the new space that transcends history and creates the definitive." However, the account of the Resurrection can be proven via eye witness, so it is both an event that transcends history, and is within history, having historical origins. this is the part of Jesus' story that requires the most faith to understand

3. Explain the divine and human dimensions of the Bible. What are the possibilities and limits of modern biblical scholarship? (see Thomas Joseph White)

even though the Holy Spirit is the primary author of the Bible, it is humans who have written it down, preached it, and passed it on from generation to generation. Modern scholarship teaches people how to believe in and interpretive the Bible with reason and in a realistic sense. However, the limits of modern biblical scholarship are that it cannot prove that Christianity is true, for this requires supernatural faith. As Colin writes, White makes it clear that the Bible was certainly a product of its time. Though it is motivated by the influence of the Holy Spirit, the book was written by authors whose work would have reflected the diverse cultural and religious traditions of their ancient societies. Citing Irenaeus of Lyons, White reflects on the fact that the depictions of Christ in the Gospels could be easily misconstrued by critics to present an image of Christ utterly at odds with that of Catholic dogma. The issue could be extrapolated to apply to the entire work: criticisms of certain parables or apocryphal accounts are too exacting and detail-oriented to bear weight. The point of Biblical scholarship is not to refute the particulars, but to acknowledge the universality of the work as seen through the literary devices employed, not in spite of them.

1. In addition to a just Davidic king who is the Prince of Peace, filled with the Spirit of the Lord, who does the LORD promise to send to Israel, according to Isaiah? In light of the people's suffering, why do you think that this is an important part of God's promise?

in Isaiah 51, God promises that his salvation is on the way. He promises that his salvation will last forever and that his righteousness will never fail. This promise is further expounded upon, in Isaiah 53 when God promises to send a suffering servant who will take upon himself their pain, suffering, and sins. Though the servant is innocent, he is put to death, in order to intercede for the sins of many. This is an important part of God's promise because it offers hope to a suffering people. Additionally, the suffering people might also be able to relate to a suffering servant more readily than someone who hasn't suffered. As Colin adds, in many ways, the suffering servant will be like a sacrifice for Israel - his role is to bear the weight of the community's dysfunction and sin, and ultimately redeem the community in the eyes of God. The comparisons with Christ are so obvious we are left wondering whether Isaiah was referring to himself, or to the prophet who would follow him.

2. Peter's confession in Mt. 16:13-20 has been called a climax of this part of Matthew's Gospel, fusing Christology (a teaching about who Christ is) with ecclesiology (a teaching about what the Church is). Referring back to earlier references in Matthew's Gospel (especially the Baptism and Mt. 7:24), explain how Peter's confession, and Jesus' response, teaches who Christ is, and what the Church is.

in Mt. 7:24, Peter identifies Jesus as the Messiah and the Son of God. Jesus responds by blessing Peter because God has revealed this to Peter. This shows that Peter has come to understand Jesus' identity through faith and by listening to God. Peter shows it takes repentance, an internal conversion, and great faith and fidelity to believe and attempt to understand Jesus as the Messiah and the Son of God., In response, Jesus tells him that he will build the church on Peter. - this shows that the core belief of the Church is the belief that Jesus is the Son of God, and the Church itself is the collection of people who hold that to be true, by the power of the Holy Spirit. As Martha adds, Christ tells us that Peter is the rock upon which the Church will be built. This relates to Matthew 7:24, in which Jesus teaches that the wise people hear and follow his words are like people who build their houses upon rocks. Therefore, the church consists of people who hear Jesus' teachings and act upon his teachings, following His will. Finally, as Julius and others add, the Church in some way binds earth directly to the kingdom of heaven. As Ellen explains, Jesus says that Peter will possess the keys of the kingdom of Heaven; the Church is thus the kingdom of Heaven, in a sense, which Peter will help govern. The Church is the remnant waiting for the Kingdom of Heaven, in the process of being purified by their faith and obedience to Christ, and in the Church, the Kingdom of Heaven already begins to be present on earth.

3. How do you interpret Mt. 9:14-17, in light of God's previous covenants with humanity?

in Mt. 9:15 Jesus refers to himself as the bridegroom. Previously, God's covenant has been compared to a marriage, with God as the bridegroom and Israel as his bride. Jesus foreshadows his death by mentioning the removal of the bridegroom. As Erin adds, the beginning of Mt. 9:14-17 means that the disciples aren't fasting because they are with Jesus and fasting is necessary to prepare for His coming. Therefore, Jesus explains that fasting isn't necessary for the disciples at this time but it will be in the future when He will not be with them. - in light of the covenants, Mt 9:14-17 helps show Jesus as the fulfillment of the Old Testament covenants. Now that He is with the people, the main focus is now following and believing in Jesus, not the Law. The Old Covenant is not abolished, but there is something new about this covenant that it cannot be treated the same. There is a departure from the Old Testament now that Jesus has fulfilled the Law and God's chosen people has become all people, not just the Israelites. - in Matthew 9:14-17, Jesus makes it know that His teachings and those teachings found in the Old Testament are not mirror images of each other (He says attempting to merely merge the two would be problematic in the way that pouring new wine into an old wineskin would be). However, this is not to say that Jesus is saying that the Old Law is obsolete. Instead, He is saying that His Law builds upon it and cannot be constrained by it. In Matthew 14-15, Jesus is saying that this is not a reason to mourn but rather a reason to celebrate. - Jesus' use of metaphor in response to John's question about fasting reveals the nature of the Christ covenant within the extent of Hebrew tradition. The saying about the wedding guests reveals that just as fasting would be inappropriate during a wedding, it would be inappropriate during a similar period of joy, in this case, Jesus' earthly ministry. In this case, the "guests" can fast after Jesus has departed. The rest of his response communicates the incompatibility of the old and the new. I feel as if Jesus is explaining the inadequacy of the preceding covenants in replicating the relationship his covenant enables. As Mariana writes, Matthew 9:14-17 mentions how people should appreciate and enjoy God's presence. God's love is more important than anything else. Therefore, people should always put it first; before any riches or health. In light of God's previous covenants, God is again finding a way to forgive human beings, and for them to reach salvation. Noah explains that Jesus is speaking of how with the NEW covenant, there must be some NEW aspects to go with it. If the old covenant was patched together with the old law and customs, it would turn out just like every other addition to the covenant. Change needed to happen. Radical change. Change that would bring the world closer to Him. Because Jesus cannot fail, neither can the covenant made through Him, with Him, and in Him.

New Testament chronology

q. 66 A.D. full scale revolt by the Jews against the Romans. r. Approx. 62 A.D. the writing of Matthew's Gospel s. 70 A.D. The Romans raze Jerusalem to the ground, destroying the temple, and defeating the last Jewish outpost at Masada (73 AD) t. 325 A.D. Constantine calls the Council of Nicaea u. 367 A.D. Athanasius lists the complete canon of the New Testament in a letter (Early Church Father) v. Bernard, the last Father of the Church, writes homilies about Mary

Why and how is the Bible a "traditional" text? (see Thomas Joseph White and Harrington)

the Bible is a traditional text in the sense that is constantly refers back to the Torah and traditions and works that existed far before the Bible was even put into text. For example, Psalms uses songs that were used in the Jerusalem Temple, and there may even be remnants of non-Jewish hymns. The New Testament even refers back to some events in the Torah. The Bible is a traditional text because Catholics place an emphasis on the idea that encounter with God is rooted in history. As Noah and others write, the Gospels, before they were written down, were from oral tradition. Jesus passed his works and words onto the early church, and then from the early church, the evangelists wrote the Gospels. In the time in-between, the Gospels were passed on through tradition and went through the process of tradition. To go along with this, tradition itself exists also to safeguard certain interpretations of scripture so that they are not warped in perverse ways. In this way, scripture was created in a traditional context and continues to be held in one.

1. If Pentecost is called the birthday of the Church, then what is the Church, based on what happens at Pentecost?

the Church is the body of the Holy Spirit. Caroline and others add that in Pentecost, the Holy Spirit descends upon Jesus' disciples and fills them. The Church, then is the continual renewal of humanity's reception of the Spirit. The Holy Spirit makes present the mystery of Christ in the Church. When Christ's followers are gathered in the Church, the Holy Spirit is gifted upon them so that they can be transformed into the image of Christ. According to the Catechism, "the Church is the greatest sacrament of divine communion which gathers God's scattered children together." - the Church possesses and worships the Holy Trinity. The unity of its members is a sacrament of the unity of the Trinity.

3. Which part of the Creed of Nicaea most explicitly defends Athanasius' position against Arius'?

the Creed of Nicaea explicitly defends Athanasius' position that the Son and the Father are inseparable and equal. Specifically, the key Greek term 'Homoouisios' is to affirm that the Son and the Father are of the same divine substance.

2. What purpose does God's gift of the Law, and the Israelites' adherence to it, serve? Why is it necessary that they observe "this whole commandment" (Deut. 8:1) that the LORD enjoins upon them?

the Law helps the Israelites to develop a positive relationship with God. It helps them better understand God's revelation, and leads to a deeper understanding and intimacy with God. As Julius points out, the purpose of God's gift of the Law is to affirm that the relationship between the Israelites and God is an entity that is going to be sustained and see growth. As Josh adds, the Law serves as God's way of guiding the Israelites to live the life of man that He envisioned, hence it is considered a gift. God's revelation of the commandments allows the Israelites (and us) to better understand the ways in which He wants us to live. The Israelites' willingness to live by the Law proves that they want to follow the Lord. As Tarek and Joey continue, the law works to keep humans in grace, and away from turning from God as they did in the Garden of Eden, which is God's ultimate objective. -it is very important that the Israelites observe "this whole commandment" because it shows their fidelity to God. God puts them through challenges in order to test their faith and willingness to follow His Law. Those who are able to follow the Law learn truths about God and are rewarded, like the relationship between parents and their children (Deut 8:5). As Lisa emphasizes, if the Israelites had ignored some commandments, this would have been a sign of a deeper attitude of infidelity to God and His word. As Michael adds, it is necessary that the Israelites adhere to "this whole commandment" because they cannot enter into God's love and favor by only following the commandment half-heartedly. In Romans 10, Paul writes that faith means believing in God with one's whole heart; unless the Israelites fully commit themselves to their covenant with God, they will not be in His favor. In order for this Covenant to work, both sides must commit fully. As Nick continues, it is necessary that the Israelites observe the whole commandment God gives them because it was God who was responsible for the Israelites' survival for 40 years in the desert and who allowed them to overcome larger, more powerful groups of people. That is, it is God who is responsible for the successes of Moses and his people; accordingly, it is of the utmost importance that Israelites observe the whole commandment so that they will revere God and remember that it is He who is responsible for their prosperity; the Israelites have not acquired this good fortune on their own.

According to Athanasius, what is the special grace of the Psalms? What are those who read it able to find in it?

the Psalms bring together various parts of the Old Testament. There is a special grace that you can receive from the Psalms that will help you grow spiritually as it challenges you soul. Other biblical books explain the Law or history, but the Psalm shows you how to live. - Athanasius states that "With this book, though one does read the prophecies about the Saviour in that way, with reverence and with awe, in the case of all the other Psalms it is as though it were one's own words that one read". This is pretty telling of how even when other scriptures can feel distant from one's own experiences because of their historical context, the Psalms will always feel as though they could be spoken by oneself, today. the Book of Psalms are significant in its portrayal of "all the movements of your soul, all its changes, its ups and downs." Athanasius compares it to a mirror or a picture, in which one may see not only his or her thoughts and feelings, but also an example and help for every time of trouble or joy. As Julius writes, the reader can find in the Book of Psalms all the answers of faith to an extremely large range of interior spiritual problems. Tarek adds that while reading the Psalms, you read the lines as if they were going out of your own lips, and as if it "had been written for your special benefit" (Athanasius 102). - the Book of Psalms allows the reader to rejoice and praise the Lord by alternating verses of song and prayer. The Psalms include verses and phrases arranged for every situation one could face in their life. Readers are able to find songs if they want to sing praises to the Lord during a festival, or they can find a solid anchor of hope while enemies threaten their own ability to live according to God's word. In addition, readers can find words of thanksgiving, words of praise, songs of victory, and songs of sorrow. In short, any situation a human being may face, they may look to Psalms for support, since the book encompasses such a large variety of topics.

According to these chapters (esp. Ch. 19), and also the chapters read previously, what is the basic condition to be a disciple of Christ? What is the promised reward?

the basic condition to be a disciple of Christ is to put God above everything, from their material possessions to their loved ones. Christ's disciples must be able to give up absolutely everything for God. The promised reward is eternal life with God in heaven on the twelve thrones where they will receive a hundred times more than what they gave up on earth. - the conditions of discipleship mean is that it is entirely impossible for us to obtain salvation solely on our own. As stated it is as impossible as threading a camel through the head of a needle. With God, all things are possible and he can bridge this seemingly impossibly large chasm between us and heaven, but we have to be willing to recognize this gap and call out for help from the Lord.

2. What is the essential message of Isaiah in Chapters 1-12, in its historical context? (Just write a short paragraph, and refer to the Reading Guide if necessary.)

the essential message of Isaiah 1-12 is that God is going to purge the Israelites of their wickedness, and is going to bring them back to righteousness. In Isaiah 5, there is a parable about a vineyard: a person plants quality grapevines on a fertile patch of land and takes great care in growing them, but they end up being rotten. There is nothing the man can do, but get rid of the first crop and plant a new one. This parable explains God's relationship with the Israelites - God is the farmer and the Israelites are the grapes. God attempts to raise the Israelites to be great, but they end up not responding to His care, becoming wicked, corrupt and rebellious against Him, so He must wipe out the bad crop and begin again with the few good ones. As David adds, in the historical context, God sends Isaiah to assure the Israelites that as long as they uphold his law, they have nothing to worry about from the growing Assyrian empire. However, they fail to do this, and the Israelites end up becoming vassals of the Assyrian Empire, which causes great suffering for Judah. At the end of Isaiah 1-12, we read that God promises the coming of a new Davidic king who will unite the Israelites, and trample their enemies. As Luke continues, the book talks about what glorious things can come to the people of God if they should choose to repent and return to his kingdom with full love for God and faith in his power and glory, all while dutifully following his Law. As Evan and others point out, the essential message of Isaiah is to trust in God's wisdom. God has a plan laid out for us that will lead us to peace and salvation. Even though the path is difficult and may at times seem convoluted, the people must maintain faith in order for God's plan to come to fruition. This can be seen by God letting the unfaithful perish, and bringing peace to those who remain loyal to Him and his word.

At the Lord's Supper, Jesus offers to the disciples the cup that he calls His "blood of the covenant, which will be shed on behalf of many for the forgiveness of sins (Mt. 26:28). He also promises that they will drink this fruit of the vine new with Him in the kingdom of His Father, linking the cup to His crucifixion, resurrection, and promise of the Kingdom. How can we understand these events as the climax of the new covenant that God makes with human beings through, with, and in Jesus?

the last supper was both the implementation of the New Covenant as well as the final foreshadowing of his death and resurrection. Jesus here gives his disciples his body and blood, the blood of the New Covenant, that would soon be shed for all for the forgiveness of sins. The case is stronger in John, but Jesus actually gives his disciples his body and blood to eat and drink through bread and wine. It is the epitome, the climax of the sacramental economy. Through the appearance of bread and wine, they (and now we, those who believe) literally consume the Savior. He lives within the disciples in a very real way (and within us as well) through this. This is Christ's most vulnerable giving of himself replicated by his passion on the Cross, his most humbling death. He did this that we might all partake of his flesh and blood, that we might dwell within him and him within us. This is the New Covenant. He gave everything so that we might accept his saving actions and truly seek to replicate his life, so that as we may share in his righteousness and his kingdom, his sonship, as human beings. He is the perfect human side of the covenant. He is also the perfect divine side, God Himself, eternally showing the depth of His love for human beings, and dwelling with us forever. -God initially creates the final covenant with humans through His becoming man in Jesus, but Jesus pushes that bond further by offering "his blood," therefore physically binding God to humans even more closely. In the crucifixion, Jesus also dies for the sins of humans, meaning that God is directly tied by mercy and forgiveness to the essential characteristic of human error. Furthermore, the resurrection on Earth directly links human beings to the Kingdom of Heaven. As Joey adds, the covenant of God is with Jesus and all of his followers, but the covenant definitely begins with Jesus and God - oftentimes the love between is referred to as the Holy spirit. And it is in the Holy spirit, which we gain from the covenant Jesus helps to solidify with his blood, that the followers of Jesus Christ are given the power to love God and human beings as Jesus loved them. As Eleanor understands, the covenants between God and humans have had to keep being renewed because of the failure and sin of humans, but Jesus's death on the cross is the ultimate sacrifice that pays for all the sins of humanity. Jesus is perfectly man and God, so He shows and upholds both sides of the covenant without failure. The goal of the covenants has always been salvation and Jesus's death and Resurrection now opens the gates of Heaven to all, so the covenantal promise can finally be fully achieved by everyone. -Jesus's death ultimately seals the new Covenant that God makes with humans because his sacrifice cleanses our sins. On Passover, Jesus calls the wine the "blood of the covenant, which will be shed on behalf of many for the forgiveness of sins," (Matthew 26:28). Jesus saying this on Passover is important because, during Egypt, death stayed away from the Israelite homes with a sacrificed lamb's blood on them, ultimately saving the Israelites and freeing them from the Egyptians, which allowed them to go to their promised land and prosper. The same happens with Jesus. He sacrifices Himself so that our sins will be forgiven and we can enter the Kingdom of Heaven. - this is the climax of the new covenant because Jesus clearly indicates that he is the perfect sacrificial lamb, needed for the success of the covenant between humans and God. As Colin perceives, Jesus' blessing over the cup also parallels the Day of Atonement from the Old Testament, because the sins of the many are all being placed on the head of a sacrifice. However, with Jesus, the sacrifice is greater, because He is the Son of God. - this passage also shows Jesus' dual nature as son of man and suffering servant. The symbol of blood, understood to refer to both the essence of life and life-giving, but equally to the pain of sacrifice, clearly indicates that Matthew is attempting to highlight this duality within the covenant. The concept of Jesus as the ultimate sacrificial offering is quite clear, as the disciples (and eventually all Christians) drink the blood of Christ to indicate that they will receive the grace of Christ once his blood is shed on their behalf. In saying that he will not drink of the fruit of the vine until the disciples are among him in heaven indicates that their work is not yet done, their duties as missionaries of the gospel must be performed faithfully before they will share in the kingdom of heaven. As was prophesied, Jesus had to suffer and die before the sinners on earth could be redeemed in the eyes of God. Jesus understands this duty, as so resigns himself to arrest by the temple authorities even though he could call on God for help. At the climax of the crucifixion, Jesus calls out to God then breathes his last, upon which the veil in the temple is torn apart and the earth opens, revealing the fallen saints. At this moment, Jesus bridges the gap between old and new: the tearing of the veil signifies both the corruption of and the failure of the temple to uphold the commandments, and the coming of a new kind of openness between God and man promised in the Kingdom. - that this is where Jesus lays out the terms of his sacrifice and what it means for the people who follow him. The cup and the wine are the body and blood of His sacrifice and when the disciples drink from it, and everyone who takes communion today, they re-present the sacrifice and remember how they are benefitting from it, promising to share in that sacrifice, live up to it, and make it worth it. This is the first time that anyone fully acknowledges and accepts what is going to happen to Jesus, and they all take it in stride and don't try to argue like Peter did before. It is the beginning of the church and the disciples work without Jesus there to guide them. The cup represents the fact that they have the strength and knowledge of Jesus inside them and their hearts as predicted in the sixth covenant. Tarek points out that drinking the blood is like drinking the essence of the new covenant, so that it is written on our hearts. David perceives that because Jesus it considered to be the Son of God, when we partake in the Eucharist we are taking and eating his "body," which means that we are taking into our bodies a part of God himself. This is where the name communion comes from, when we take the Eucharist we are literally communing, becoming one, with God.

3. Based on the reading from the Catechism, what is the mission of the Holy Spirit, in relation to Jesus?

the mission of the Holy Spirit is to make Christ present to the Church and its people, and to prepare people to receive Christ. Fenian adds that the Holy Spirit unifies human beings and Christ. For example, the Catechism explains that it is the Holy Spirit who presents the Word of God, and helps man more fully understand its true meaning so he is prepared to enter into a "living relationship with Christ." Additionally, the power of the Holy Spirit is what sanctifies the Eucharist and renders it the real body and blood of Christ through its "transforming power." - the mission of the Holy Spirit is also to help "transform" the faithful into Christ, into "the image of God," thinking with God's mind, and loving with God's heart. As Josh points out, the Holy Spirit gives the grace of faith," and through this reciprocation of faith the covenant between the Lord and man grows. - that the Holy Spirit can be likened to the Law and Tabernacle of the Old Testament, making God present to human beings, and enabling them to be in communion with Him and with each other.

2. What is the meaning of the parable of the workers in the vineyard (Ch. 20?) How do you think Jesus' subsequent healing of the two blind men relates to this parable; why do you think Matthew includes it in the same chapter?

the parable of the workers in the vineyard shows that God is generous with his love, and wants all of his children to go to heaven, so the doors of heaven are open to anyone who follows his law - regardless of what they did before they chose to follow him. - this shows that anyone who comes to Christ and asks for salvation, will receive if they are true in their intentions. Julius adds that this parable shows that the kingdom of heaven does not differentiate the number of years one has worshipped God. What counts is that when a person has an opportunity to follow Christ, and seizes it, they will be rewarded the in the same manner as somebody who has been a follower from their earliest days. As Martha perceives, this also relates to the Gentiles, because salvation is not only for the Jews but also the Gentiles. - the parable of the vineyard teaches the disciples not to be jealous of other people receiving generosity. Although the first laborers did more work, they received the agreed wage, while the laborers that came later received the same wage, and therefore more per hour. The landowner was simply being generous, as the late laborers had been unable to secure work for the day. in the healing of the blind men, Jesus is "moved with pity" and cures them, which shows that the Lord is merciful and saves the poor, even when the poor call out to him at a later time. - the blind men are a perfect example of what God first requires of human beings as they, unlike Pharisees, believed in God and asked Him to have pity, which is why Jesus heals them, showing once again that he is the Son of God.

Scripture and Tradition: Define Scripture and Tradition in terms of revelation and the Gospel, compare them to each other, and explain their relationship to the Magisterium of the Church (see the Catechism)

through Scripture and Tradition, God reveals himself to the Church. Tradition is how the Gospel is handed on from the apostles who teach about Jesus from their first-hand encounters with him. It is a living transmission of the faith that is inspired by the Holy Spirit. Scripture is also inspired by the Holy Spirit, but it is the words of God which are written down through His instruments. Together, Scripture and Tradition communicate the Gospel and God's revelation; they show the mystery of Christ to the Church. The Magisterium has been entrusted the teaching authority of the Church, and it is their job to interpret and teach Scripture and Tradition with the help of the Holy Spirit. As Fenian writes, the Magisterium of the Church is tasked with preserving scripture and tradition, and providing much needed structure and unity in the way disparate groups read and interpret these holy texts and practices.

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