PBS2

Allegorical Sense

"The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism." (a) [It is when things point to other things]

Anagogical Sense

"The anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem." (a) [It is last things in general. Entering into union with God.]

Three interpretive criteria for Catholic biblical interpretation as given in the catechism (CCC §112-114) and other church documents.

1) CCC 112- "Be especially attentive "to the content and unity of the whole Scripture" Unity by Reason of the Unity of God's Plan, Jesus Center and Heart= since his passover 2) CCC 113- "Read the Scripture within "the living Tradition of the whole Church". Fathers, Church Heart, Tradition livng memorial G's Word, Holy spirit "Accord...Spiritual meaning which the Spirit grants to the Church" 3) CCC 114- "Be attentive to the analogy of faith. By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation."

Be able to reproduce the chart of the covenants in salvation history, giving the name, the mountain, the mediator, and at least one key scripture associated with each.

Adamic Covenant-Mt. Eden-Adam-Genesis 2 b) Noahic Covenant-Mt. Ararat-Noah-Gen. 6-9 c) Abrahamic Covenant-Mt. Moriah-Abraham-Gen. 22 d) Mosaic Covenant-Mt. Sinai-Moses-Ex. 19-24 e) Davidic Covenant-Mt. Zion-David-2 Sam. 7 f) Prophetic Covenant-future Zion-Prophets- 1 Kings 12 to 2 Kings 25, Ezekiel 34:25, Isaiah 55:3-is new covenant prophesied g) Eucharistic Covenant-Mt. Moriah or Mt. Zion (Last Supper) -Jesus- Luke 22:20-is new covenant accomplished.

What are some indications of the Apostles' authority over the "New Israel" in Acts 4:32-5:16? How is Peter especially shown to be invested with divine authority? A9

Ananias and Sapphira withhold giving money to the Church that they got from selling a field, and each lie directly to Peter. To lie to Peter is to lie to the Holy Spirit, showing that the Spirit is with Peter. Peter also says they have lied to God showing that he has the authority of God. This mortal sin directly led to their death. After this, an account of Peter healing many people is given. This also shows that he has divine authority to heal following role of Jesus.

What are at least two major points Matthew is making by including those four gentile women in the genealogy of Christ?

Matthew mentioned Temar, Rahab, Ruth, and Bathseba, in the Davidic line to defend Mary's virginity and defend Jesus for spending time with prostitutes. i) Matthew was making the point that important women in the Davidic line did things that were not very good morally. There were some that were doubting Mary's virginity so Matthew uses these women to point out that David's line was not all perfect people. Matthew also goes on to explain how Mary actually was a virgin and not an adulterous woman. ii) Matthew also defended Jesus's action of spending time with prostitutes because the women he mentioned in his genealogy all ended up playing important roles in the Davidic line and turned out to be good women in the end.

How does the opening of Matthew's gospel tie in with the Book of Genesis, and what is the theological significance of this?

Matthew, speaking to a Jewish audience, establishes that Jesus is the fulfillment of all the promises—the true son of David—and heir to the throne of David. He does this in light of the Hasmoneans and the Herodians, who sat on the throne just before the arrival of Jesus, but were not rightful heirs since they did not have the right genealogy. Matthew goes all the way back to Abraham and shows that Jesus is the fulfillment of the three promises—great name, great nation and universal blessing. Matthew doesn't just call him "a" son of Abraham or David—every Jew was a son of David, but Matthew calls Jesus "the" son of Abraham and "the" son of David—showing that He is the fulfillment and rightful heir. Matthew shows that Jesus fulfills Gen 3:15, Gen 22:18 and 2 Sam 7:14

Again and again, the songs of the various saints in Luke 2 refer to God's "mercy." Explain the background for this term, and how it remains with us even today in the liturgy. Discuss the meaning of its liturgical use. L5

Mercy is hesed, the term of covenant love. The songs repeat that God has remembered his mercy, performed his mercy, which in Hebrew means to call to mind covenant obligations. God is remembering the covenant, fulfilling the covenant. In Lk 1:72-73 all three lines mean the same thing. The covenant is happening in Christ. When we celebrate the liturgy the New Covenant, the Eucharist, is perpetuated, God is extending the New Covenant in Christ over and over again.

Identify the two regimes/dynasties (name and approximate dates) that ruled Palestine just before and during the time of Christ, which gave a false hope for the restoration of Israel. What was theologically incorrect about both regimes? B1

Course pack p. 19-Maccabees and Herodian's not of David's line. i) Maccabees or Hasmoneans (165-66 BC) They formed a kingdom and rededicated the temple. Problem-they were of the Levite Tribe and thus could not fulfill the promise to David's Line. ii) Herodian Dynasty (37 BC-66 AD) Herod married into the Maccabees and got Rome to make him king. He made bigger temple then Solomon and was very wealthy. Problem-Herod was from the line of Essa and married into the Levite Tribe. Herod made a false genealogy with him descending from David but no one believed it.

Which book of the OT does Jesus quote from in the temptation narrative, and what is the significance of that in light of 1 Kgs 2:1-9

Deuteronomy 8 : 3 man does not live... Deuteronomy 6:16 you shall not put... Deuteronomy 6:13 you shall fear, serve, swear by his name. Jesus who is quoting from the law of Moses and upholding it in the desert. Jesus three-fold resistance of the Devil directly attacks the three-fold concupiscence—lust of the flesh, lust of the eyes, and pride of life—all these things Solomon fell into, contrary to David's exhortation in 1 Kings 2:1-9.

Give the principles to remember when encountering apparent discrepancies between the different gospel accounts. (Refer to the points to remember concerning whether the gospels contradict one another from the Synoptic problem lecture handout.)

Four main things i) We are getting a translation of Jesus' words. [Jesus spoke in Aramaic, the gospels were written in Greek, and we read them in English.] ii) Jesus said and did similar things on more than one occasion. [Why couldn't Jesus drive the money changers out of the temple more than once? Do you think they would listen to him the first time?] iii) History is complex and authors can take different perspectives. iv) The evangelists had an obligation to tell a readable story. [Their main goal was to get the gospel message out, not satisfy 20th century critiques.]. So they were selective, thematic, and they simplified and paraphrased

In Matthew 14 and 15, are the feeding of the 5,000 and the 4,000 the same event? Explain M16

No. The two have two different significances. Feeding of 5000 happened in Jewish territory. 12 baskets left over - 12 tribes re-gathered. 4000 takes place in gentile territory in Gentile territory. Heavily gentile area. healings in previous verses - crowd glorified the God of Israel. 4 represents the 4 directions. 7 baskets full - 7 = covenantal number. covenant of bread, eucharistic becasue Isaiah said servant would be covenant of nations.

Why does Jesus start his ministry in the north of Israel and work his way down? M7

North of Israel—the land of Zebulun and Naphtali (See Isaiah 9) was the first part of Israel to be destroyed by the Assyrians and then the Babylonians. In Isaiah 9 the first territory to be destroyed will be the first place where Jesus will begin to restore Israel from the north to the south, where He finishes in Jerusalem Israel was destroyed from the top down, and will be restored in the same way.

How is Paul's preaching in Acts 14 different from his preaching in Acts 13, and what is to account for this difference? A17

Paul is preaching about the Davidic Covenant fulfilment because he is preaching to Jews. Acts 14: Paul is preaching to Greeks. He appeals to natural law and uses the altar to the unknown god to relate to them, claiming that this is the one true God who they do not know yet.

What is Paul still preaching about at the end of Acts 28 and why is that important? A19

Paul is preaching about the Kingdom of God, which is how Acts start. This again shows what Acts is about in this "inclusio" where you start and end with the theme.

Reproduce the chart of the similarities between Paul and Peter in Acts.

Peter Paul Both preach Davidic Covenant fulfillment Acts 2 Acts 13 Both perform Indirect or Mediated healings Peter, by his Shadow Acts 5 Paul, by his Handkerchief Acts 19 Both struggle against a Magicians Peter vs. Simon Magis Acts 8 Paul vs. Elymas Acts 13 Dispense the Holy Spirit thru laying on of hands Acts 8 Acts 19 Both miraculously escape from prison Acts 12 Acts 16 Raise people from the Dead Tabitha in Acts 9 Eutychus in Acts 20

What does Acts 8:4-25 show about the manner in which the Spirit is given, and why is that important for Catholic ecclesiology and sacramentology A12

The Holy Spirit only comes by the apostles or someone appointed by the apostles. In Samaria, there were believers who were baptized, but it was not until Peter and John lay there hands on them that they receive the spirit. This is the sacrament of confirmation.

Which two covenants does Zechariah see fulfilled in John and Jesus according to the Benedictus (1:68-79)? How are these two covenants related to each other, and which OT figure first (provisionally) fulfilled both? What are some OT Scriptures that support your answer L6

God visited and redeemed His people, when the other one in the covenant is in trouble you visit them and redeem them. Abrahamic covenant was already fulfilled by the Davidic, Solomon in 1 Kings 4 already fulfilled this. (great name, nation, blessing) "To perform the mercy promised to our fathers" means to remember the oath which he swore to our father Abraham Gen 22 when he almost sacrificed Isaac. "To perform the mercy promised to our fathers" "to remember the holy covenant" "the oath which he swore to our father Abraham" are all synonymous parallelism Is 40 (John is the voice of the one crying out in the wilderness), Is 9 (light to those who dwell in darkness)

Talk about the significance of Jesus offering the "light yoke" at the end of Matthew chapter 11. What is the key OT background passage for this, and explain how Jesus is presenting himself in contrast to his royal ancestors. M13

In 1 Kings 12, after the death of Solomon, his son Rehoboam ascended the throne. The people approach him and tell him that his father made their yoke heavy, and they ask Rehoboam to lighten that yoke. Instead of lightening their yoke, Rehoboam decides to add to their already heavy yoke. He tells them, "My father made your yoke heavy, but I will add to your yoke; my father chastised you with whips, but I will chastise you with scorpions" (1 Kings 12:14). There is also subtle divorce language going on in 1 Kings 11:28) This ultimately leads to the divorce between North and South Israel. Jesus comes and says that He will give a "light yoke" as He is coming to reunite Israel and enter into deep communion with them.

How does the Sermon on the Mount (Matt 5-7) relate to Jesus as both a New Moses and a New Solomon? Show places where Jesus corrects concessions of the Mosaic law in the Sermon on the Mount. M9

In Matthew 5:1 it says that Jesus went up on the mountain and taught. This is a recapitulation of Moses going up the mountain and giving the divine law, and of Solomon going up the mountain and giving divine wisdom. The Beatitudes are a litany of blessing, more or less a "completion" of the litany of curse given by Moses in Deuteronomy 27. Jesus gives 6 "antitheses"—corrections of the Mosaic law which are found in Matthew 5:21-48. Some corresponding examples are: (Matthew 5:31 & Deuteronomy 24:1), (Matthew 5:33 & Leviticus 19:12), and (Matthew 5:38 & Deuteronomy 19:21).

How do Jesus' nature miracles and exorcisms in Matthew 8 reveal his Davidic sonship, and what is/are the OT Scriptural passage(s) that shed(s) light on this? M11

In Wisdom 7:17-20, Solomon claims to have knowledge of the elements and spirits. Jesus comes along in Matthew 8 and clams the elements of the sea and casts out spirits, showing that He has power over the elements and spirits that Solomon only had knowledge of. This shows that Jesus is the new and greater Solomon.

Why does the image of kingdom-as-marriage feast recur so often? What is the OT book that relates especially to this theme, and who was the quintessential bridegroom of Israel, and why? L11

In the OT the prophets ( Jeremiah, Ezekiel) used nuptial imagery describing God as the Bridegroom of Israel, but David and Solomon were both types of Jesus the Bridegroom of the Church in the NT. David (which means= "beloved) is the bridegroom king in 2 Sam 5, and Solomon is the bridegroom king in the Song of Songs. Human side= new David, Divine side= Jesus is God.

How is the choosing of the twelve apostles in Matthew 10 related typologically to both the idea of the restoration of Israel and the restoration of the Kingdom of David? M12

In the Old Testament, King Solomon had a royal steward (who held the keys) and 12 officers set over the 12 tribes, which provided food for the household of God. In Jesus choosing the twelve, Jesus is the new King Solomon, Peter is the royal steward who holds the keys to the kingdom, and the apostles are the 12 whose job it is to provide the spiritual food for the New Israel. Solomon also had a Queen Mother, whose job it was to intercede with him on behalf of the people. This is the hierarchical structure of the Church which is the New Israel.

What chapter of Isaiah is being fulfilled in Acts 8:26-40? What does the story also teach us about the nature of Scripture and the Church? A13

Isaiah 56 is fulfilled because it references a eunuch and a foreigner. Isaiah 53 is being read by the eunuch. The eunuch is reading about a "sheep led to slaughter" but does not understand, so he needs someone to interpret it for him. Philip does this showing that the Church and tradition is needed to interpret scripture.

Identify a few key passages from Isaiah, Jeremiah, and Ezekiel (all three; and at least two from each) that speak of the restoration of the Davidic covenant and/or kingdom.

Isaiah-9:6-7; 11:1-4,10; 55:1 Jeremiah-30:9, 33:14; 33:19 Ezekiel-34:22-25; 37:24&26 Course pack p. 18

Moral Sense

The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction". (a) [It is when one apply lessons to oneself]

Why did the bystanders in Matt 27:47 think Jesus was calling for Elijah? M24

The people listening don't speak Hebrew, so they think Jesus is calling for Elijah, because the word "Elia" (spelling?) means "Elijah" in Greek, so they think that is what they are hearing.

How is the Lord's Prayer a kingdom prayer? What are the various senses of "daily bread." Why is it so appropriate to recite the Lord's Prayer in the Mass? M10

The Lord's Prayer was given to us by Jesus as a prayer to be prayed by Kingdom citizens. It asks that the kingdom come and that the will of the Father be done on earth as it is in heaven. In Greek, "our daily bread" is epi-ousios. This probably means "for Tomorrow" or "for the future"—in other words—Heaven. It can also mean "for subsistence" or beyond subsistence" or "super-natural." The petition thus concerns food for the body and soul: (1) The necessities of life that fathers give their children is a form of daily bread. This may recall the manna that God provided each day for the Israelites in the wilderness. (2) Several Church Fathers interpret daily bread as a reference to the Holy Eucharist—a form of supernatural sustenance. The two are connotations are connected, since Jesus advocates dependence on the Father for daily living and later associates the manna with the Eucharist (John 6:30-40). This is so appropriate in the context of the Mass because we pray "thy kingdom come" and our request is fulfilled moments later in the Eucharist. Wherever the King is, there is His kingdom, and by partaking in the Eucharist, we are made one with the King and thereby enter into His kingdom. So the Lord's Prayer is answered at every Mass—we pray it and we experience its fulfillment through the sacrament each time.

How does the sequence of the Baptism-Wilderness Temptation in Jesus' life relate to both Solomon and Israel as a whole? In other words, how does Jesus recapitulate the experience of the Son of David (Solomon) and the nation of Israel in these events? M6

The law can only lead us so far, but the Spirit is needed to bring us into the Eternal Promised Land. In 1 Kings 1 In Psalm 2:7 God is extending his kinship to the Davidic 1 Kings 2:1-4 Solomon violated Moses' law in three ways and Jesus upholds Moses' law in three ways. Relating to Israel as a whole, the crossing of the Red Sea and temptation in the desert for 40 years corresponds to Jesus crossing the Jordan in Baptism and 40 days of temptation in the desert.

How does the structure of the beatitudes point to the focus on a certain theme? What are some other key references to this theme in the middle and the end of the Sermon on the Mount? M8

theme of the Beatitudes is the Kingdom of God This shows us that the main point of the beatitudes is essentially character qualities of kingdom citizens In the middle of the Sermon on the Mount, we find the Our Father, which is a kingdom prayer, "thy kingdom come..."

(a) Why did the apostles have to restore someone to Judas' position? (b) What is the key text in Luke that relates to this? (c) What is its significance for subsequent theology of the church and its hierarchical structure?

"His office let another take", prophecy spoke of it. The word used episcopus=supervisor, an office of oversight. The beginning of apostolic succession. He had an office/role that continues. Need to replace it with someone else. Key text is Lk 22:30. Sit on thrones judging the tribes of Israel. Note the sacramental quality of the 12ness of the full 12. The significance for subsequent theology of the Church is that as the Church spreads and grows more men are appointed to watch over and guide it. This is done through the apostles or their successors.

Point out the references to the Davidic covenant in Peter's sermon on Pentecost in Acts 2. (b) What does Peter identify as the visible sign of Jesus' heavenly enthronement? A6

(Dr. Bergsma mentioned Psalm 116 as David prophesying about the Messiah's resurrection. Peter directly references Psalm 16 as David prophesying when he says "For you will not abandon my soul to Hades,/nor let your Holy One see corruption." David can't be saying this about himself b/c died and body saw corruption. God can't break oath, swore in 2 Sam 7 and Psalm 89. Has to be someone else. (Peter says that God has "poured out this which you see and hear" in reference to the Gift of the Holy Spirit, but I am not sure if this is all Bergsma is looking for) Psalm 2, enthronement Psalm, and Psalm 110. He is reigning in the kingdom of heaven and though can't visibly see it can see the effects of it visibly and tangibly b/c He's pouring out Holy Spirit and it's taking form in tongues of fire and languages. Seeing supernatural phenomena, which are signs of what you can't see

A7 Point out the references to the Abrahamic covenant in Acts 3:11-26. (b) What verse of Genesis does Peter quote in Acts 3:25, (c) and why is the context of the Genesis quotation significant and related to Christ's sacrifice?

(V13: The God of Abraham... V25: God's promise to Abraham that in his posterity shall all the families of the earth be blessed) (Genesis 22:18) (This promise is given to Abraham right after he almost sacrifices Isaac. God is pleased with Abraham's faithfulness, but, instead of taking Isaac as a lamb, he provides Abraham a ram to sacrifice. In Christ, God again provides the lamb, but this time it is his own Son, this time the sacrifice is completed and not interrupted, and this time the death is not prevented by conquered. Jesus is Abraham's posterity, and in Him and through His death, all the families of the earth are blessed.)

Compare Peter's sermon in Acts 2 with Paul's in Acts 13 and note the several similarities. Why does Luke wish to highlight these similarities? What is the uniquely Pauline element in Acts 13, however? (ask this at midterm review)

Both Peter and Paul are preaching on the fulfillment of the Davidic covenant. In Acts 2:31 Peter refers to Psalm 16:10. Paul uses this same argument in Acts 13:35-38 and in Acts 13:33 Paul refers to Psalm 2:7. These references are to the Davidic covenant but refer to Jesus who rose from the dead and did not corrupt. In their ministry, both perform mediated or indirect healings (Acts 5 and 19), struggle against a magician (Acts 8 and 13), dispense the Holy Spirit through the laying on of hands (Acts 8 and 19), miraculously escape from prison (Acts 12 and 16) and raise the dead. Luke is showing that Church is built on the witness of both Peter and Paul, and they are united. Paul is unique from Peter in emphasizing that Jesus frees us from everything that we could not be freed in law of Moses (Acts 13:39).

the four senses of Scripture (CCC §115-118), defining each in a sentence or two, and identifying which theological virtue corresponds to each spiritual sense.

CCC 115 "According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses."

Literal Sense

CCC 116 "The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal.""

Spiritual Sense

CCC 117 "The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs." [Under the spiritual sense there are three sub-senses]

identifying which theological virtue corresponds to each spiritual sense.

CCC 118 "The Letter speaks of deeds; Allegory to faith; The Moral how to act; Anagogy our destiny" Corresponding Theological Virtues-(Literal sense = has not corresponding virtue) Allegorical sense = faith, because it sees types we believe in. Moral Sense = love, because what we do is supposed to be in love. Anagogical Sense = hope, because we look forward towards the end times.

What did the Jews celebrate during Pentecost? How does what happens in Acts 2 relate to that early event in salvation history? How does Acts 2:37 relate to a certain prophecy of Moses? (cite the key passage and other places where the same theme recurs in the prophets) A5

During Pentecost the Jews celebrated the Feast of 7 Weeks, 50 days after Passover. It celebrated the end of the wheat harvest. It also celebrated the giving of the law to Moses on Mt. Sinai. What happens in Acts 2 is related to Mt. Sinai. There God came to Moses in a mighty storm. At Mt. Zion in the upper room God comes down in peaceful storm, the storm of the Holy Spirit. At Mt. Sinai the Old Law is given,at Mt. Zion the New Law is given. The tongue of fire on the apostles make them human menorahs. In Acts 2:37 those who heard were "cut to the heart". This fulfills the prophecy in Deut. 30:6 that God would "circumcise your hearts". Circumcision=covenant making. Cut to the heart= covenant made in the heart. The law is written on their hearts.

Why is Elizabeth's greeting of Mary in Lk 1:39-45 unusual for that time and culture? What is this the first (human) example of, and what is the OT basis for this attitude toward Mary (cite the key OT typological text) L4

Elizabeth was a woman of status because of her old age, marriage to an important priest, and geographical location near Jerusalem. Mary had no status, she was young, unmarried, betrothed to a lowly carpenter. Joseph and Mary don't look like much but they have the blood line for royalty. Elizabeth recognizes and treats Mary like a queen by greeting her with the title "mother of my Lord." The basis for this attitude comes from the way King Solomon honored his queen mother Bathsheba in 1 Kgs 2. The statement that John leapt in the womb of his mother is the same as when David leapt and danced before the ark of the covenant in 2 Sam 6. The Blessed Mother is the Ark of the New Covenant.

At the beginning of Matthew 12, Jesus compares himself and his disciples twice to what class of people? Explain. How is this relevant to a Catholic theology of the Church (ecclesiology), in other words, what apologetic value does this passage have for defending Church teaching and practice? M14

Jesus compares Himself and His disciples to David and the men who were with him, entering the house of God and eating the showbread, which was only something a priest could do. What this implies in Catholic Theology is that Jesus was not abolishing the priesthood of the Old Testament but fulfilling and raising it. Jesus claimed a priestly status for Himself and His disciples. This is a key passage for understanding the theology behind holy orders. During Christ's lifetime He conferred on His disciples a priestly role. The hierarchy and structure of the Church are not arbitrary, they have significant scriptural foundations.

What is the answer to the riddle about David's son (Ps. 110)? Historically, how could David's son be both his son and Lord? L14

Jesus is the Son of David who is both human and divine, as prophesied in Is. 9:6-7

What does Jesus discuss with the disciples during the forty days before the ascension? Does this remain a theme throughout Acts or is it replaced by a different theme? Where do we last see this theme in Acts? A1

Jesus speaks of the the kingdom of God with the disciples. Acts 28:30, Paul lived in Rome preaching the kingdom of God and teaching of Jesus. Kingdom of God at beginning and end of Acts, an inclusio. Clues the reader into the theme which is the kingdom of God. It's about the birth of the Church, which is the manifestation of the kingdom on the earth.

What is the principle of the exercise of authority in the kingdom that Jesus lays down in Lk 22:24-27? (Draw the contrasting diagrams) Why does Jesus choose waiting on tables as the paradigm example of service in the kingdom? How is Jesus own example of table service fulfilled in the leadership of the Church today?

Jesus taught the apostles that the way authority works in heaven is that of servant leadership. He upends the world's model of authority. He teaches them this before bestowing the authority on them. The world believes in demonic leadership where the one in authority is served by the people. Lucifer did this b/c he did not want to serve the Son of God. Jesus says that the one who is great must be at the service at all. The leader is responsible for the people. Jesus is incredibly humble, he comes down to our level, becoming bread to be placed on our tongue. Christians understand authority as servant leadership. The servant leader has authority and thus a right to our obedience. He also has authority in order to serve us. The pope has this authority, he needs it to serve us, he can't unify the church if he has no authority to stop fights within the Church. He needs to be infallible to do this. Authority is a role of service, priests and bishops have authority but give themselves completely to spiritually taking care of the people. Demonic Leadership Servant Leadership Jesus chose the example of waiting on tables because the main way the disciples will show their servant role is by celebrating the eucharist. The people recline and the priest serves the eucharist. They exist to feed us. Chooses this example b/c eucharistic context. (In the Church today, the leadership serves us by nourishing our bodies, minds, and souls through material service like feeding the hungry and clothing the naked, through her authoritative magisterial teaching office, and through the sacramental life of the Church, which is our ordinary means of salvation. In other words, the Church serves us through her threefold ministry in morals, dogma, and worship)

Discuss why it is fitting that Christ is born in "Bethlehem" and that his birth is announced to shepherds. L8

Jesus the Bread of Life was born in a manger (a feed trough) in Bethlehem that means "house of bread". He came to the shepherds because David was a shepherd and all the other imagery with shepherds in the OT: Ez 34 with the good shepherd Ps 23 the Lord is my shepherd

Why does Luke devote so much space to discussing the incident with Peter and Cornelius (Acts 10-11), and why does he precede it with Peter's miracles in Acts 9? A14

Luke gives so much time on gentiles being admitted to the Church as well as Jewish dietary law and circumcision because it is divisive in the early Church and needs to be resolved. Luke shows that it is Peter who opens the faith to Gentiles (not Paul). Acts 10 is referred to as the Gentile Pentecost because it is the first time many gentiles convert. The miracles performed by Peter in Acts 9 of raising a Tabitha from the dead and healing a paralytic repeat miracles in the Gospel.

Why does Luke take such care to note the details of the presentation (Lk 2:22-23) and quote the relevant OT passages? What might be the significance of the fact that no redemption sacrifice for Jesus is mentioned? Which OT prophet is relevant in this regard? L7

Luke models the Presentation of Jesus off of the presentation of Samuel in 1 Sam 1-2. Luke models much of his gospel from 1 Samuel. He was the prophet born of the barren woman Hannah who anointed David as King. John the Baptist is the prophet born of the barren woman Elizabeth who anoints Jesus the King who fulfills the Davidic covenant. Luke shows that the parents of Jesus were devout in performing everything according to the law. Jesus, like Samuel, was not bought back from his priesthood with a redemption sacrifice. Like Samuel who was left in the temple, so Jesus must be in his Father's house

What light does Matt 27:56 shed on the nature of Jesus "brothers" in Matt 13:55? How can we show from Scripture that "brothers" is being used to mean "male relatives" here? (Refer to handout) M27

Matt 27:56 gives evidence that could point to the James and Joseph who are listed in Matt 13:55 as "Jesus' brothers" actually have a different mother, and thus are relatives and not brothers. In Matt 27:56, one of the women at the foot of the cross is named Mary and is the mother of James and Joseph. She is not listed as the "mother of Jesus" which seems to imply that there were several Mary's at the foot of the cross. The same woman appears to be listed in John 19:25 as the wife of Clopas. James the apostle is listed in the synoptic Gospels as being the son of Alphaeus which could be the a Greek variant of the name "Clopas," thus it is possible that when Paul mentions in Galatians that he saw the apostle "James the Lord's brother," that he is referring to this James - Jesus' cousin and the son of Alphaeus/Clopas and Mary, thus Jesus' relative. Because there is no word for "cousin" in Hebrew, the word "brother" would have been used in the original Hebrew, and borrowed as a literal translation into the Greek. Mark says "brothers, James and Joses" and "Mary the mother of James and Joses" and Matthew says "brothers, James and Joseph" and "Mary the mother of James and Joseph

When the apostles ask Jesus, "Will you at this time restore the kingdom to Israel," what is the significance of Jesus' answer? (a) Is he rebuffing them, or what? (b) What is the theological-geographical significance of the sequence "Jerusalem, Judea, Samaria, and the end of the earth"? (c) What is its significance of this sequence for Acts as a book?

Not for them to know the time, but you'll be my witnesses. They are not being rebuffed, they are talking about the kingdom of God. They ask when, Jesus answers how. Jesus how they will be His witnesses and how the kingdom of God will spread from Jerusalem (David's city). It will first be spread to Judea (David's Tribe), then to Samaria (David's Nation) and finally to the ends of the world. First the apostles spread the gospel about Jesus to those in Jerusalem, then are forced to flee to Judea where they continue to preach. Philip travels to Samaria and preaches. Samaria welcomes the word of God. Paul brings the word to the Gentiles, AKA the ends of the earth. This forecasts the way Acts is set up. The significance of this is that that is how the book of Acts is set up.

M20. What is the symbolism of the fig tree episode in Matt 21?

The Fig tree episode (along with the cleansing of the Temple) represents the fact that Jerusalem will not accept the Messiah. Jesus is prophesying that those (Jerusalem) who should be the most likely to accept Him as Messiah will not and will end up rejecting Him.

Know what is meant by the "Synoptic Problem," "Q", the "Two Source Hypothesis," "Marcan" and "Matthean Priority." Be able to reproduce the simple charts of source-gospel relations according to at least two theories. Know which theory has majority support.

Synoptic Problem=problem of explaining why the synoptic gospels are so similar and yet so different. They are neither copies nor totally different. b) Q=source that is in both Matthew and Luke but not in Mark. Came from German word for source (Quelle). c) Modern Majority=Marcan Priority=Two Source Hypothesis-this view holds that Matthew got his sources from Mark, Q, and M (Matthew's own source). And Luke got his sources from Mark, Q, and L (Luke's own source). d) Modern Minority=Matthean Priority=Two Gospel Hypothesis-This view holds that Matthew wrote first, Luke used him and then Mark used both.

What does Acts 6:1-7 teach about what should be the priorities in the Church's mission? Why does this passage not support a sort of "democratic" way of installing the Church's leadership? A10

The Church's first priority is to preach. It should not "give up preaching the Word of God to serve at tables." Works of mercy are important but they should not have priority over evangelization because spiritual needs are greater than physical needs. The passage says to pick men to "appoint to this duty" showing that it is not a democratic vote that determines how the Church is run. This passage supports hierarchical chain, and is portraying the sacrament of holy orders through laying on of hands (v. 6).

How is Peter's preeminence highlighted in the council in Acts 15? Why does James speak last and what is the significance of that? A18

The Council of Jerusalem is called to settle whether the Gentiles should have to be circumcised and follow Jewish law. There is a debate, but, Peter settles it saying that if the Jews cannot follow law, how could they expect the gentiles to follow it. His preeminence is shown because there is no debate after he speaks as "the assembly kept silence." James speaking last may suggest that Peter is not in charge but James. James, speaks last because as the leader of opposition he gives a "concession speech" and offers a suggestion to follow the new law.

What is the section of Luke roughly from ch. 9 thru 19 called? and what are some themes of this section? Why is Jesus statement in 9:31 concerning his "departure" so significant, especially in light of the prophecies of Isa 11:11, 15-16 and many other prophecies? What is Jesus doing in Luke 9-19, and how do the Samaritans relate to that activity L10

The Travel Narrative. The Kingdom theme is strong in the travel narrative, as well as Jesus' exodus - he is traveling to Jerusalem to undergo his passion and death. This is significant because Is. 11:10-16 tells of a new exodus when the Lord will lead his people from slavery to freedom, specifically the "remnant." The new exodus theme is also foreshadowed in Is. 35:8-10; 43:16-21; 45:14-16. In Lk 9-19 Jesus is going to the Samaritans to show that the covenant is being extended to them. He sends his disciples on mission to Samaritan territory. He tells parables about Samaritans, and he is accomplishing reconciliation between Jews and Samaritans which represent the two halves of the divided kingdom of Israel.

What is the significance of Jesus' cry from the cross, eloi eloi lama sabachthani Specifically, does this cry indicate a break in the Godhead, a separation of Jesus from the Father? Explain the Old Testament background for this cry, and its significance for understanding what Jesus is communicating in this cry. M23

The background for this cry is Psalm 22 - the first line. This is a Todah Psalm and it ends in victory. The psalms are known by the first line- biblical tradition. He is inviting everyone to interpret in light of psalm 22.

What OT event is Pentecost the reverse of, and how does Luke help make the point?

The event that Pentecost reverses is the Tower of Babel and the confusion of the languages.There was great confusion when it was realized that they could not understand each other. At Pentecost Peter and the other apostles are speaking so that all can understand them in their own native language. It is healing the rift between nations by uniting their language once again. Luke helps make this point by stating that there was confusion that they could all understand what was being said.

Gabriel's announcement to Mary in Lk 1:32-33 is filled with allusions to what OT passage, and why is that significant? When was the last time we saw Gabriel in salvation history, and what is the significance of that? L2

There are allusions to the passage in 2 Samuel 7 which is fulfilled in Jesus and contains all the same elements of the annunciation. It is significant because these verses are a synopsis of the Davidic covenant that is being fulfilled in Mary. In Daniel 9 Gabriel says it will be 490 years until the Messiah comes. Answer 2: 2 Samuel 7. Luke is giving the synopsis of the Davidic Covenant being fulfilled. The last time we saw Gabriel was Dan. 9 when he prophesies the coming of the anointed one.

Explain the dynamics of the Pharisees question in Matt 22:15-22, and why Jesus' answer is brilliant. Then, explain the dynamics of the Sadducees question in Matthew chapter 22:23-33, and why Jesus' answer is brilliant. M21

The questions here are part of a "wisdom contest" the Sadducees and Pharisees put Jesus to. The Pharisees question in Matt 22:15-22 is about whether it is lawful to pay taxes to Caesar. The Pharisees hope to trick Jesus, because if He says yes it is lawful, the Pharisees can accuse him of supporting the political oppression of the Romans. If Jesus says no it is not lawful to pay taxes to Caesar, then the Pharisees can have Jesus arrested by the Romans for encouraging tax evasion. Instead, Jesus' answer is brilliant. He tells them to bring a coin and, because Caesar's face is imprinted on the coin, Jesus tells them to give to Caesar what is Caesar's and to God what is God's. God's image is imprinted on us as humans, thus we should give our whole self to God. In this answer, [Jesus also shows them their hypocrisy for thinking about using Roman money and thus going along with the Roman regime and yet not paying taxes. Earlier, Jesus had encouraged them to give away all their wealth so they would not have to collaborate with Rome by paying taxes.]. Concerning the Question with the Sadducees in Matt 22:23-33, the Sadducees did not beleive in the afterlife and they also did not believe that any books but the Pentateuch of Moses was canonical. (i think this is supposed to say they only believed in the Pentateuch that's why Jesus quotes from it to prove them wrong). Thus, they pose a question to Jesus that seems to show the ridiculousness of the afterlife, by asking what happens when a woman throughout her life has 7 husbands, one after the other as they die. They are hoping to show how confusing it will be to try to figure out who's wife this woman is in the afterlife. Jesus calls them out by telling them they don't know the scriptures for there is no marriage in the afterlife. And He also assures them that hte afterlife is not a ridiculous belief, but is actually a reality by pointing out that in the Pentateuch, God introduces Himself ot Moses as the God of Abraham, Isaac, and Jacob (not the God who was the God of Abraham, Isaac, Jacob). Thus, Abraham, Isaac and Jacob are still in existence.

In Luke 1:5-23 we see that John the Baptist had the right lineage to fulfill two roles. What are these roles, and why are they significant to John's key contribution to Jesus' ministry, based on OT typology (1 Kgs 1:34)

The role of Elijah and the role of Samuel. Both are prophets, he has the charism of Elijah to turn the hearts of the children and gets to anoint the King like Samuel did. The story of the kingdom of David begins with Samuel, the parallel is that Luke begins his story with the prophet who anoints Jesus.

What is the significance of Jesus' visible body disappearing when the bread is broken in Lk 24:30-31, 35? How is the Emmaus road experience like the Mass?

The significance of Jesus' body disappearing when the bread is broken is that He wants to wean them off of apparitions of His body and inculturate them to look for His presence in the eucharist. The road to Emmaus is the fundamental form of the mass, walking along the road=liturgy of the word/the readings of OT, Jesus=NT, Jesus explaining it = the homily, get to home=liturgy of eucharist. It's the first celebration of it after the institution of the eucharist, in evening giving precedence to evening masses. (Notice that the opening of the disciples eyes occurs at the breaking of the bread. While they admit that their hearts were burning as Jesus opened the scriptures to them, the culmination of the whole episode is in the breaking of the bread. We, too, should have our eyes opened each time we receive the Lord in Communion when we see his real presence among us, even though it is under the guise of bread and wine. In addition, by becoming living tabernacles, we contain within ourselves the transcendent God himself, and we must go out, as the disciples did, and proclaim the good news that "the Lord has risen indeed" to all we meet. Ite, missa est.)

L18. What is the significance of Lk 22:16, 18 in light of Jesus eating with the disciples in the end of Luke and beginning of Acts (cf. Acts 1:6 and 10:41)?

The significance of Lk 22:16, 18 is that He says that He will not eat until it is fulfilled in the kingdom of God or drink the fruit of the vine until the kingdom of God comes. This fits into the 4th cup stuff, drinks on the cross which indicates that the kingdom has come. (The Kingdom of God has come in this new covenant. The Emmaus Road incident is another event that highlights this, because it is in the breaking of the break, that is, the sharing of a meal, that Jesus is recognized in his risen body. This means that each time we celebrate the Eucharist, we celebrate the Eucharist, we are re-presenting the Passover sacrifice of Jesus, with Jesus. Also, the Kingdom of God is not a kingdom of earthly power, but, since the coming of the Kingdom of God was on the Cross, it is a victoriously sacrificial kingdom. Thus, as members of the Kingdom of God, we join ourselves to Jesus' sacrifice on the Cross.) In Acts 1:6 He is eating with them, a sign of the presence of the kingdom. In 10:41. Peter says he ate and drank with Him after He was raised from the dead. (In the physicality of eating and drinking, Jesus is manifesting his real presence in his risen body. Today, in the physicality of eating and drinking the Body and Blood of Christ, we consume his real presence through the office of his mystical body, the Church.)

. What is the significance of Matt 27:48 and John 19:28-30 in light of Jesus' statement in Matt 26:29, and why is Matt 27:51-53 also important in this regard? How does this relate to the ancient Passover liturgy? What connection is being made between the Last Supper/Eucharist and the sacrifice of the cross? M25

The significance of Matt 27:48 is that Jesus is given a sponge with vinegar to drink and the word in Greek means "to water," implying that Jesus drank it. John 19: 28-30 confirms this. ("When Jesus had received the vinegar, he said..."). the significance of these two verses is that in Matt 26:29 Jesus had said in reference to the cup, "I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." Matt 27:51-53 shows signs of the new Kingdom - the curtain that related to the old covenant is torn, the dead are raised, as signs of the beginning of the New Kingdom. (this also relates to the first creation, where the world begins in darkness, so the new kingdom begins in darkness after the crucifixion.) In the ancient Passover liturgy, four cups were drank, yet Jesus does not drink the fourth cup.

What is the significance of the "keys of the kingdom" in Matt 16:19, to what role is Jesus appointing Peter, and what is the OT passage(s) that serves as background for this whole narrative? What did "binding and loosing" mean in Jewish culture of Jesus' day, and who usually did it? M17

The significance of the Keys of the Kingdom is that it signifies that Peter is the Royal steward to the Kingdom of Heaven (also Kingdom of David) because he holds the keys. Royal stewards would wear the keys to the throne room on their shoulder and had authority over access to the King's throne room. the background from the OT is seen in Isaiah 22:22 where we see the royal steward being invested with the keys of the kingdom. significant that Eliakim who is being placed as royal steward in Isaiah is being given a robe and belt, which are priestly symbols. binding and loosing is significant because it means the authority to make authoritative interpretation of religious law.

In Luke 22:20, Jesus speaks about the "new covenant." What OT text does this refer to, and why is it significant? What specifically is it that Jesus identifies as the new covenant, and why is that significant for Christian life and worship? How do Isaiah 42:6 and 49:8 relate to what Jesus is doing here? What does the RSV's word "appoint" in Luke 22:29 really mean in Greek, and what is going on in this verse?

The significance of this in the OT is that there was a memorial sacrifice. Do something in liturgy. It was a sacrifice of grain rather than an animal, like the eucharist. (The Cereal Offering is prescribed in Leviticus 2, and there are multiple references to it in Leviticus 6, 7, and 10). Sacrifice in bloodless fashion. (Another interesting aspect of this in relation to the OT sacrifice is that what was left of the cereal offering by fire was to be consumed by Aaron and his sons. Here, Christ is instituting us into his priesthood by having us consume the sacrifice, and in doing so, we each seal the covenant ourselves with Him in a personal way since we each consume Him) Christ is giving the new sacrifice for the new liturgy for the new covenant. The new covenant refers to the book of Genesis and Noah. To "do this in memory of me" is covenantal language that is used to describe the covenant between Noah and God. God remembered Noah, remembering is related to covenantal relationship. Jesus was saying that He was establishing a new covenant, a new sacrifice. You remember it by acting in fidelity to it, do something to show that you are being faithful. The new covenant that Jesus identified was that of the chalice of His blood, or Himself. He is the new covenant. Isaiah 42:6 and 49:8 the two prophecies that say the servant will be the new covenant. He is given as a covenant. Here He is doing that. He makes the bread and the wine Him and identifies it as the new covenant, thus fulfilling prophecy. He is giving Himself to the people, the nation (the apostles who are sacramentally the 12 tribes of Israel). The eucharist is the new covenant. This is important to Christian b/c our language can trip us up, covenant=testament. The New Testament is not the book, but the eucharist. The 27 books should be called the 27 books that describe the NT. This covenant is superior b/c child of God by God's declaration. In NC you eat God and are transformed into a child of God. Divine filiation. This is unique, other religions don't teach divine filiation. Appoint means covenanted. "I appoint (covenant) to you as my father appointed (covenanted) to me a kingdom" It's the greek word for covenant making. There is only one kingdom established on a covenant, David's kingdom. Jesus is the son of David. He is establishing the new covenant and giving authority to the apostles, placing it on their shoulders. All of this is against the background of David. David wanted to reward those who were faithful to him during his trials. Jesus is doing the same. David let them eat and drink at his table. Jesus does the same. David has them sit on thrones, 12 of them. The apostles sit on these thrones, and their successors do to.

Explain the "Fourth Cup" theory with respect to the Last Supper, and what theological significance it has M26

The structure of the passover meal was in four parts. During the third part, the cup of blessing was drunk (which Paul seems to consider the cup that was used for the first Eucharist). Jesus also says during the meal that he will not drink the cup with his disciples again until he drinks it new with them in His Father's kingdom (Mt 26:29). Then in the fourth part, the Great Hallel was sung (Psalms 113-118) and the fourth cup was consumed. This structure is seen in Matthew's story of the last supper, up to the point where hymn is sung (Mat 26:30). But there is no record of the Fourth cup of the Passover meal being consumed.This is a jarring omission for a Jew reading this. As Dr. Hahn points out, this is like a priest not saying the words of consecration at Mass. Then, Jesus' words in the garden about asking God to let the cup pass from Him (Mt 26:39), seems to refer to this fourth cup. Jesus also refuses to drink wine at the beginning of His crucifixion. By receiving the vinegar (or "sour wine"), Jesus completes this last Passover.

What is the subject of the parables of Matt. 13? What do three of these parables teach about it (in other words, explain the meaning of any three of the parables)? Why is it so important for Christians and especially Catholics to ponder the significance of these parables? M15

The subject of the parables in Matthew 13 is the Kingdom of God. And through these parables, Jesus is trying to tell the people that in reality, the kingdom of God will not be exactly what they are expecting. In the parable of the weeds and the wheat, Jesus is speaking about the Church militant—the visible manifestation of the Church. He says that in the kingdom of God we have both weeds and wheat together. The kingdom of God has been planted in the world and the enemy has also sown seeds of his own. These will be separated at the end of time in the final harvest. Jesus also speaks about the kingdom being like a net which is cast out into the sea and gathers fish of every kind. When is it full the fish will be sorted out and the good will be kept and the bad will be thrown away. Another parable is the treasure in the field. Only those who dig and search will find the pearl of great price—the buried treasure, and they will rejoice when they find it. The merchant then sells everything he possesses and goes and buys the field with the treasure. This shows that the kingdom's value is inestimable and that surrendering earthly attachments is required to obtain it.

Explain the two levels of meaning in Matt 24 using the "World Book encyclopedia frog article" example. M22

The two levels of meaning are the End of the World and End of Jerusalem. There are prophecies of each overlain on each other, similar to how transparencies combine two pieces of information in chart form over each other. Jerusalem was also the microcosm of the Universe, the sacramental model of the universe, the mystical image of the church, so in predicting the end of Jerusalem, this has significance for predicting the end of the world.

Stephen highlights certain events in salvation history in Acts 7. What are the two themes that run through the events that he highlights? A11

The two themes in Salvation history: 1) God has appeared outside of Jerusalem; 2) All the prophets have been persecuted by the people they were sent to. These themes parallel how Jesus is a prophet.

What is the Solomonic-typological significance of the visit of the "magi" or wise men to Jesus in Matthew? How do the gifts also fit into this Solomonic typology? Why does this event show Jesus to be superior to Solomon? What does it foreshadow about the nature and scope of Jesus' mission? m4

The wise men coming from the East to visit the infant Jesus ties in with 1 Kings 4 when wise men came from the East to hear the wisdom of Solomon. Jesus is shows superior to Solomon because Solomon had to wait until the height of his career for men to come hear his wisdom, whereas wise men came when Jesus was around 2 years of age. The gifts of gold, frankincense and myrrh also connect with Solomon. Solomon had more gold than anyone in the Old Testament, and in regards to the frankincense and myrrh, the only other place that they are recorded together in the bible is in the Song of Songs, and it calls to mind Solomon as the bridegroom and therefore shows Jesus as the bridegroom king.

The Parable of the Prodigal Son on one level of meaning is a story about divided Israel. Explain how this is. L12

The younger son represents the northern Israelites - Ephraim, and the older son represents Judah and the Jews.

What is the theological significance of the numerical structure of Matthew's genealogy of Christ? What is a possible explanation for the differences between Matthew and Luke's genealogies?

Theological significance of numerical structure-14 is number of David because D=4th letter, V=6th letter, D=4th letter in the Hebrew language. Added together=14 i) Matthew's genealogy of David's line is thus in sets of 14 to be easy to memorize. It is theologically significant because it is another point that Jesus' genealogy is of the Davidic line. b) Differences with Matthew and Luke's genealogies-Matthew showed the legal line of Jesus which was from Joseph because Jesus was legally Joseph's son. The legal line was what was important for royalty at that time, even for the Romans. i) Luke shows the genealogy Joseph but with a different father. This was because Mary was an only child and since women couldn't have the inheritance, Joseph became the legal inheritor and adopted son of Mary's father. Luke was using Joseph's adopted father's line. Therefore Jesus was legally from David's line from both Mary's and Joseph's lines.

Jesus encourages his disciples to become like children (Matt 18:1-4; 19:13-15), eunuchs (18:10-12), and slaves (20:26-28). What are some things these types of persons have in common, and how does it relate to the priesthood and religious life in the Catholic tradition? M18

These types of persons are all poor, chaste, and obedient. These evangelical counsels are what qualifies one to be the kingdom leaders. The Catholic Church is the only place where the leaders practice these counsels. The things these types of people have in common are poverty, chastity and obedience, which are the evangelical counsels. People who follow these counsels are qualified to be leaders of the Kingdom of Heaven. Only in the Catholic Church to our leaders (Priests and those in the religious life) practice these counsels.

What kind of contest does Jesus have in the temple both in Matt 21:23-22:45 and Luke 20, and what is the significance of this? L13

They contest His authority and wisdom this is imagery of Solomon when his wisdom was contested.

Know the meaning of the following terms: type, anti-type, typology, "words point to things and things point to other things," R7

Type- image or foreshadowing of something coming Anti-type- the thing foreshadowed Typology- the study of types "words pointing to things"- refers to the Literal Sense "things pointing to things"- refers to the Spiritual Sense Christ Anti-type of Adam Mary of Eve an element found in the Old Testament is seen to prefigure one found in the New Testament. The initial one is called the type and the fulfillment is designated the anti-type.

Discuss the significance of Acts 2:42 and 45 in terms of the continuing liturgical life of Christians today. Acts 2:42 is the outline of the Mass. The apostles had fellowship in spirit (koinonia, through the peace sign) and fellowship of goods (the passing of the plate). (To be continued... waiting for Dr. Bergsma to post the lecture from Monday) A8

Verse 42 reflects 4 aspects of the early Christian Life: 1)Teaching 2)Fellowship (In Greek koinonia) 3)Breaking of the Bread (this is always a reference to the Eucharist) 4) Prayer. All these are seen in the Liturgy today. Verse 45 reflects collection. The early Christians shared everything, and those who had an excess shared with those who did not have enough. As the Church grew, this turned into presenting an excess to the bishop for the Church to distribute to the poor.

If Jesus says not to call anyone on earth "father", how do we justify calling priests "father"? What is the relevant principle, and the relevant NT passages? See course pack

We justify calling priests "father" by saying that we understand it as an overstatement for the sake of emphasis (hyperbolic). The priests are spiritual fathers. They father us into the Church through baptism, giving us spiritual life. The fatherhood of priests is not isolated to their person, but is rather a sharing in the Divine Fatherhood of God Himself. The priest, as he leads us in worship, acts as an alter Christus, an incarnation of God made man. In fact, all fatherhood on earth derives from the fatherhood of God, and by isolating the fatherhood of God from human fatherhood - including that of priests - would give us no point of reference from which to appreciate God's fatherhood. The significant passages are Luke 16:24:; Rom 4:11, 16; Phil 2:22; 1 Cor. 4:15, 10:1; Gal 1:14; 1 Th. 2:11, 5:1, Philem. 1:10; and 1 John 2:13 (talks about the spiritual maturation of the people, first to call the elders priests). The apostles and Jesus Himself called humans father. The principle that we should follow is that when deciding when to take Jesus literally or not is to follow the example of the apostles.

What two OT passages form the backdrop of the triumphal entry (one prophetic and one historical)? Jesus entry to Jerusalem is similar to which OT king, and why? M19

Zec. 9:9 and 1 Kings 1 speak of the king riding in on a donkey. Jesus' entry into Jerusalem is similar to Solomon. During his inauguration as king he rode in on David's mule amid a crowd of people loudly proclaiming his name with joy The two OT passages that form the backdrop for Jesus' triumphal entry are Zechariah 9:9 (which prophetically says the King will return "humble and riding on a donkey"). Historically, Solomon entered the city on a donkey when David named him King, thus this passage (1 Kings 1:32-40) also forms a backdrop for Jesus' entry into Jerusalem on a donkey.