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Those who knew the song would then realize many verses of the
Psalm were fulfilled in Jesus.
You forgot to mention that Jesus is a Greek word.
I don't care.
Jesus did quoted Psalm, but he failed to return to lead the Jews and thus did not fulfil the prophesy. His suicide was wasted and useless.
He likely realized that when he asked god why he had forsaken him.
It makes Jesus sound like a whiny little bitch.
Regards
DL
The reasons Jehovah forsook Jesus are explained in Isaiah chapter 53. For example, the Messiah was to pour out his soul unto death as a sin offering for atonement as foretold in Isaiah 53:10,12. Christendom denies this, teaching instead that only Jesus body died. Compare Daniel 9:24-27 where it is foretold Messiah would be "cut off" (executed) for our atonement so there was no longer a need for animal sacrifices.
Some of your posts are disrespectful
Jesus did not commit suicide.
I for one welcome your attacks. Good responds to evil like light invades darkness. What you intend for evil God is using for good.Some of your posts are disrespectful
I know. I do not respect those who think that a genocidal and infanticidal god is somehow good or that his homophobic and misogynous religions are somehow worthy of moral people.
That view will remain until some Christian canm show where my thinking is wrong, and given that Christians run from giving me answers or a debate on these issues, I will keep my moral led position.
You, like so many Christians, do not like my disrespect because you know you have earned it and that is why you and your ilk run away in shame.
Jesus did not commit suicide.
Yet he sent Judas to turn him in, while the rest of the apostles just sat there and let it happen.
Jesus wanted to make sure he died so as to test the prophesy and failed.
Read the last super for the first time while recognizing the Jewish symbolism of Jesus passing judas a sop means.
It is something you give to a friend whom you wish to do you a favor.
It is used to seal a deal or promise.
Regards
DL
Jesus was a curse while on the Cross (Gal 3:10-13).Strange that his last words were not, at any rate, "My God, my God, why have you forsaken me?". Yes, someone is lying.Those weren't Jesus' last words. In his last utterance, he referred to God as his Father again. “Father, into your hands I commit my spirit!” (Lk 23:46).Was Jesus aware of being Yahweh?
I have wondered how Christians rationalized Jesus' last words --- "My God, my God, why have you forsaken me?"
Jesus seems unaware that he was God.
What did Jesus mean by forsaken?
The usual definition means abandoned or deserted.
How can one abandon or desert themselves?
If Jesus knew he was Yahweh, how did he feel about the poor reputation the Jews gave Yahweh?
Is that why the Jews tried to kill Jesus more than once before the cross got him?
Further.
Jesus also said that he and god were one, yet scriptures seem to show Jesus as Yahweh’s good side and Yahweh as the evil side.
If Jesus/Yahweh shared the some consciousness, which they would have to given that there is only one god in Christianity, why are they so different?
Regards
DL
Strange that there are two different sayings for his last words. Someone is lying.
That aside.
Jesus also said that he and the Father were one. If you have seen me, you have seen the father.
Into my hands I commit my spirit sounds funny. No?
Regards
DL
That aside.
Jesus and the Father were one, yes, when they were one. Not when he was a curse.
Who was a curse, when?
Regards
DL
Know the Bible before you preach it. If you're preaching subject matter contrary to the Bible, then kudos on a job well done.
ARTICLE 4Jesus was a curse while on the Cross (Gal 3:10-13).Strange that his last words were not, at any rate, "My God, my God, why have you forsaken me?". Yes, someone is lying.Those weren't Jesus' last words. In his last utterance, he referred to God as his Father again. “Father, into your hands I commit my spirit!” (Lk 23:46).Was Jesus aware of being Yahweh?
I have wondered how Christians rationalized Jesus' last words --- "My God, my God, why have you forsaken me?"
Jesus seems unaware that he was God.
What did Jesus mean by forsaken?
The usual definition means abandoned or deserted.
How can one abandon or desert themselves?
If Jesus knew he was Yahweh, how did he feel about the poor reputation the Jews gave Yahweh?
Is that why the Jews tried to kill Jesus more than once before the cross got him?
Further.
Jesus also said that he and god were one, yet scriptures seem to show Jesus as Yahweh’s good side and Yahweh as the evil side.
If Jesus/Yahweh shared the some consciousness, which they would have to given that there is only one god in Christianity, why are they so different?
Regards
DL
Strange that there are two different sayings for his last words. Someone is lying.
That aside.
Jesus also said that he and the Father were one. If you have seen me, you have seen the father.
Into my hands I commit my spirit sounds funny. No?
Regards
DL
That aside.
Jesus and the Father were one, yes, when they were one. Not when he was a curse.
Who was a curse, when?
Regards
DL
Know the Bible before you preach it. If you're preaching subject matter contrary to the Bible, then kudos on a job well done.
I do not preach myths. I take the esoteric and true teachings and preach those.
If you put Jesus above Yahweh, you show a better moral sense, but at the same time break the first commandment and the laws that Moses said were written by Yahweh.
How do you read the story of the last super and Judas' betrayal?
Was Judas the villain most see or was he Jesus' most trusted disciple who did his bidding?
Regards
DL
A tree has branches and is made of wood. Clearly a cross has a place to nail the hands to each side and a place to nail a placard above --- and is made of wood. Now, it is very likely that Jesus only carried the crossbeam and not an entire cross (the crossbeam would have been heavy enough especially for an individual who what mercilessly scrounged). This crossbeam would have been roped to the vertical post at Golgotha -- then Jesus was nailed to this while laying on the ground and the whole completed cross was then hoisted into place and dropped into a pre-existing hole. It is interesting when one realizes that GOD had a mortal sinful man assist CHRIST in carrying HIS cross...Jesus was a curse while on the Cross (Gal 3:10-13).Strange that his last words were not, at any rate, "My God, my God, why have you forsaken me?". Yes, someone is lying.Those weren't Jesus' last words. In his last utterance, he referred to God as his Father again. “Father, into your hands I commit my spirit!” (Lk 23:46).Was Jesus aware of being Yahweh?
I have wondered how Christians rationalized Jesus' last words --- "My God, my God, why have you forsaken me?"
Jesus seems unaware that he was God.
What did Jesus mean by forsaken?
The usual definition means abandoned or deserted.
How can one abandon or desert themselves?
If Jesus knew he was Yahweh, how did he feel about the poor reputation the Jews gave Yahweh?
Is that why the Jews tried to kill Jesus more than once before the cross got him?
Further.
Jesus also said that he and god were one, yet scriptures seem to show Jesus as Yahweh’s good side and Yahweh as the evil side.
If Jesus/Yahweh shared the some consciousness, which they would have to given that there is only one god in Christianity, why are they so different?
Regards
DL
Strange that there are two different sayings for his last words. Someone is lying.
That aside.
Jesus also said that he and the Father were one. If you have seen me, you have seen the father.
Into my hands I commit my spirit sounds funny. No?
Regards
DL
That aside.
Jesus and the Father were one, yes, when they were one. Not when he was a curse.
Who was a curse, when?
Regards
DL
Know the Bible before you preach it. If you're preaching subject matter contrary to the Bible, then kudos on a job well done.
It was NOT a cross:
Deuteronomy 21:23 (Hebrew ets)
New International Version
you must not leave the body hanging on the pole overnight. Be sure to bury it that same day, because anyone who is hung on a pole is under God's curse. You must not desecrate the land the LORD your God is giving you as an inheritance.
Galatians 3:13 (Greek xylon/xulon)
New International Version
Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: "Cursed is everyone who is hung on a pole."
Some Bible translations have the Bible contradict itself - in some verses saying Jesus died on a cross (Greek stauros/stake) and in other verses on a tree. Obviously Jesus died on only one death instrument - correct translations render the two Greek words and Hebrew ets according to their harmonious overlapping definition: stake/pole.
Can you imagine Jesus lugging a whole tree down the street??
ARTICLE 4Jesus was a curse while on the Cross (Gal 3:10-13).Strange that his last words were not, at any rate, "My God, my God, why have you forsaken me?". Yes, someone is lying.Those weren't Jesus' last words. In his last utterance, he referred to God as his Father again. “Father, into your hands I commit my spirit!” (Lk 23:46).Was Jesus aware of being Yahweh?
I have wondered how Christians rationalized Jesus' last words --- "My God, my God, why have you forsaken me?"
Jesus seems unaware that he was God.
What did Jesus mean by forsaken?
The usual definition means abandoned or deserted.
How can one abandon or desert themselves?
If Jesus knew he was Yahweh, how did he feel about the poor reputation the Jews gave Yahweh?
Is that why the Jews tried to kill Jesus more than once before the cross got him?
Further.
Jesus also said that he and god were one, yet scriptures seem to show Jesus as Yahweh’s good side and Yahweh as the evil side.
If Jesus/Yahweh shared the some consciousness, which they would have to given that there is only one god in Christianity, why are they so different?
Regards
DL
Strange that there are two different sayings for his last words. Someone is lying.
That aside.
Jesus also said that he and the Father were one. If you have seen me, you have seen the father.
Into my hands I commit my spirit sounds funny. No?
Regards
DL
That aside.
Jesus and the Father were one, yes, when they were one. Not when he was a curse.
Who was a curse, when?
Regards
DL
Know the Bible before you preach it. If you're preaching subject matter contrary to the Bible, then kudos on a job well done.
I do not preach myths. I take the esoteric and true teachings and preach those.
If you put Jesus above Yahweh, you show a better moral sense, but at the same time break the first commandment and the laws that Moses said were written by Yahweh.
How do you read the story of the last super and Judas' betrayal?
Was Judas the villain most see or was he Jesus' most trusted disciple who did his bidding?
Regards
DL
"JESUS CHRIST SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DIED, AND WAS BURIED"
Paragraph 2. Jesus Died Crucified
I. THE TRIAL OF JESUS
Divisions among the Jewish authorities concerning Jesus
595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ's Passion, "many.. . believed in him", though very imperfectly.378 This is not surprising, if one recalls that on the day after Pentecost "a great many of the priests were obedient to the faith" and "some believers. . . belonged to the party of the Pharisees", to the point that St. James could tell St. Paul, "How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law."379
596 The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus.380 The Pharisees threatened to excommunicate his followers.381 To those who feared that "everyone will believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish."382 The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition.383 The chief priests also threatened Pilate politically so that he would condemn Jesus to death.384
Jews are not collectively responsible for Jesus' death
597 The historical complexity of Jesus' trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost.385 Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept "the ignorance" of the Jews of Jerusalem and even of their leaders.386 Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: "His blood be on us and on our children!", a formula for ratifying a judicial sentence.387 As the Church declared at the Second Vatican Council:
. . . [N]either all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . [T]he Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.388
All sinners were the authors of Christ's Passion
598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured."389 Taking into account the fact that our sins affect Christ himself,390 the Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:
We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. And it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, "None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." We, however, profess to know him. And when we deny him by our deeds, we in some way seem to lay violent hands on him.391
Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins.392
II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION
"Jesus handed over according to the definite plan of God"
599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus [was] delivered up according to the definite plan and foreknowledge of God."393 This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.394
600 To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place."395 For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.396
"He died for our sins in accordance with the Scriptures"
601 The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin.397 Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures."398 In particular Jesus' redemptive death fulfills Isaiah's prophecy of the suffering Servant.399 Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant.400 After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles.401
"For our sake God made him to be sin"
602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers. . . with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake."402 Man's sins, following on original sin, are punishable by death.403 By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."404
603 Jesus did not experience reprobation as if he himself had sinned.405 But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?"406 Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".407
God takes the initiative of universal redeeming love
604 By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins."408 God "shows his love for us in that while we were yet sinners Christ died for us."409
605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish."410 He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.411 The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer."412
III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS
Christ's whole life is an offering to the Father
606 The Son of God, who came down "from heaven, not to do [his] own will, but the will of him who sent [him]",413 said on coming into the world, "Lo, I have come to do your will, O God." "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all."414 From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work."415 The sacrifice of Jesus "for the sins of the whole world"416 expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "[for] I do as the Father has commanded me, so that the world may know that I love the Father."417
607 The desire to emrace his Father's plan of redeeming love inspired Jesus' whole life, for his redemptive passion was the very reason for his Incarnation. And so he asked, "And what shallI say? 'Father, save me from this hour'? No, for this purpose I have come to this hour."419 And again, "Shall I not drink the cup which the Father has given me?"420 From the cross, just before "It is finished", he said, "I thirst."421
"The Lamb who takes away the sin of the world"
60 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the wÀrld".422 By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover.423 Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many."424
Jesus freely embraced the Father's redeeming love
609 By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends."425 In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men.426 Indeed, out of love for his Father and for men, whom the Father wants to stve, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord."427 Hence the sovereign freedom of God's Son as he went out to his death.428
At the Last Supper Jesus anticipated the free offering of his life
610 Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve Apostles "on the night he was betrayed".429 On the eve of his Passion, while still free, Jesus transformed this Last Supper with the apostles into the memorial of his voluntary offering to the Father for the salvation of men: "This is my body which is given for you." "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."430
611 The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice.431 Jesus includes the apostles in his own offering and bids them perpetuate it.432 By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their sakes I sanctify myself, so that they also may be sanctified in truth."433
The agony at Gethsemani
612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani,434 making himself "obedient unto death". Jesus prays: "My Father, if it be possible, let this cup pass from me. . ."435 Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death.436 Above all, his human nature has been assumed by the divine person of the "Author of life", the "Living One".437 By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for "he himself bore our sins in his body on the tree."438
Christ's death is the unique and definitive sacrifice
613 Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who takes away the sin of the world",439 and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the forgiveness of sins".440
614 This sacrifice of Christ is unique; it completes and surpasses all other sacrifices.441 First, it is a gift from God the Father himself, for the Father handed his Son over to sinners in order to reconcile us with himself. At the same time it is the offering of the Son of God made man, who in freedom and love offered his life to his Father through the Holy Spirit in reparation for our disobedience.442
Jesus substitutes his obedience for our disobedience
615 "For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous."443 By his obedience unto death, Jesus accomplished the substitution of the suffering Servant, who "makes himself an offering for sin", when "he bore the sin of many", and who "shall make many to be accounted righteous", for "he shall bear their iniquities".444 Jesus atoned for our faults and made satisfaction for our sins to the Father.445
Jesus consummates his sacrifice on the cross
616 It is love "to the end"446 that confers on Christ's sacrifice its value as redemption and reparation, as atonement and satisfaction. He knew and loved us all when he offered his life.447 Now "the love of Christ controls us, because we are convinced that one has died for all; therefore all have died."448 No man, not even the holiest, was ever able to take on himself the sins of all men and offer himself as a sacrifice for all. The existence in Christ of the divine person of the Son, who at once surpasses and embraces all human persons, and constitutes himself as the Head of all mankind, makes possible his redemptive sacrifice for all.
617 The Council of Trent emphasizes the unique character of Christ's sacrifice as "the source of eternal salvation"449 and teaches that "his most holy Passion on the wood of the cross merited justification for us."450 And the Church venerates his cross as she sings: "Hail, O Cross, our only hope."451
Our participation in Christ's sacrifice
618 The cross is the unique sacrifice of Christ, the "one mediator between God and men".452 But because in his incarnate divine person he has in some way united himself to every man, "the possibility of being made partners, in a way known to God, in the paschal mystery" is offered to all men.453 He calls his disciples to "take up [their] cross and follow [him]",454 for "Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps."455 In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries.456 This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.457
Apart from the cross there is no other ladder by which we may get to heaven.458
IN BRIEF
619 "Christ died for our sins in accordance with the scriptures" (I Cor 15:3).
620 Our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins" (I Jn 4:10). "God was in Christ reconciling the world to himself" (2 Cor 5:19).
621 Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: "This is my body which is given for you" (Lk 22:19).
622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (Mt 20:28), that is, he "loved [his own] to the end" (Jn 13:1), so that they might be "ransomed from the futile ways inherited from [their] fathers" (I Pt 1:18).
623 By his loving obedience to the Father, "unto death, even death on a cross" (Phil 2:8), Jesus fulfills the atoning mission (cf. Is 53:10) of the suffering Servant, who will "make many righteous; and he shall bear their iniquities" (Is 53:11; cf. Rom 5:19).
378 Jn 12:42; cf. 7:50; 9:16-17; 10:19-21; 19:38-39.
379 Acts 6:7; 15:5; 21:20.
380 Cf. Jn 9:16; Jn 10:19.
381 Cf Jn 9:22.
382 Jn 11:48-50.
383 Cf. Mt 26:66; Jn 18:31; Lk 23:2, 19.
384 Cf. Jn 19:12, 15, 21.
385 Cf. Mk 15:11; Acts 2:23, 36; 3:13-14; 4:10; 5:30; 7:52; 10:39; 13:27-28; 1 Thess 2:14-15.
386 Cf. Lk 23:34; Acts 3:17.
387 Mt 27:25; cf. Acts 5:28; 18:6.
388 NA 4.
389 Roman Catechism I, 5, 11; cf. Heb 12:3.
390 Cf. Mt 25:45; Acts 9:4-5.
391 Roman Catechism I, 5, 11; cf. Heb 6:6; 1 Cor 2:8.
392 St. Francis of Assisi, Admonitio 5, 3.
393 Acts 2:23.
394 Cf. Acts 3:13.
395 Acts 4:27-28; cf. Ps 2:1-2.
396 Cf. Mt 26:54; Jn 18:36; 19:11; Acts 3:17-18.
397 Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14.
398 1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23.
399 Cf. Isa 53:7-8 and Acts 8:32-35.
400 Cf. Mt 20:28.
401 Cf. Lk 24:25-27, 44-45.
402 1 Pt 1:18-20.
403 Cf. Rom 5:12; 1 Cor 15:56.
404 2 Cor 5:21; cf. Phil 2:7; Rom 8:3.
405 Cf. Jn 8:46.
406 Mk 15:34; Ps 22:2; cf. Jn 8:29.
407 Rom 8:32; 5:10.
408 1 Jn 4:10; 4:19.
409 Rom 5:8.
410 Mt 18:14.
411 Mt 20:28; cf. Rom 5:18-19.
412 Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; 1 Jn 2:2.
413 Jn 6:38.
414 Heb 10:5-10.
415 Jn 4:34.
416 1 Jn 2:2.
417 Jn 10:17; 14:31.
418 Cf Lk 12:50; 22:15; Mt 16:21-23.
419 Jn 12:27.
420 Jn 18:11.
421 Jn 19:30; 19:28.
422 Jn 1:29; cf. Lk 3:21; Mt 3:14-15; Jn 1:36.
423 Isa 53:7,12; cf. Jer 11:19; Ex 12:3-14; Jn 19:36; 1 Cor 5:7.
424 Mk 10:45.
425 Jn 13:1; 15:13.
426 Cf. Heb 2:10,17-18; 4:15; 5:7-9.
427 Jn 10:18.
428 Cf. Jn 18:4-6; Mt 26:53.
429 Roman Missal, EP 111; cf. Mt 26:20; 1 Cor 11:23.
430 Lk 22:19; Mt 26:28; cf. 1 Cor 5:7.
431 1 Cor 11:25.
432 Cf. Lk 22:19.
433 Jn 17:19; cf. Council of Trent: DS 1752; 1764.
434 Cf. Mt 26:42; Lk 22:20.
435 Phil 2:8; Mt 26:39; cf. Heb 5:7-8.
436 Cf. Rom 5:12; Heb 4:15.
437 Cf. Acts 3:15; Rev 1:17; Jn 1:4; 5:26.
438 1 Pet 224; cf. Mt 26:42.
439 Jn 1:29; cf. 8:34-36; 1 Cor 5:7; 1 Pet 1:19.
440 Mt 26:28; cf. Ex 24:8; Lev 16:15-16; 1 Cor 11:25.
441 Cf. Heb 10:10.
442 Cf. Jn 10:17-18; 15:13; Heb 9:14; 1 Jn 4:10.
443 Rom 5:19.
444 Isa 53:10-12.
445 Cf. Council of Trent (1547): DS 1529.
446 Jn 13:1.
447 Cf. Gal 2:20; Eph 5:2, 25.
448 2 Cor 5:14.
449 Heb 5:9.
450 Council of Trent: DS 1529.
451 LH, Lent, Holy Week, Evening Prayer, Hymn Vexilla regis.
452 1 Tim 2:5.
453 GS 22 § 5; cf. § 2.
454 Mt 16:24.
455 1 Pet 2:21.
456 Cf Mk 10:39; Jn 21:18-19; Col 1:24.
457 Cf. Lk 2:35.
458 St. Rose of Lima, cf. P. Hansen, Vita mirabilis (Louvain, 1668).
could not have--he's not god/etc
Actually I didn’t. The answer was in there.ARTICLE 4Jesus was a curse while on the Cross (Gal 3:10-13).Strange that his last words were not, at any rate, "My God, my God, why have you forsaken me?". Yes, someone is lying.Those weren't Jesus' last words. In his last utterance, he referred to God as his Father again. “Father, into your hands I commit my spirit!” (Lk 23:46).Was Jesus aware of being Yahweh?
I have wondered how Christians rationalized Jesus' last words --- "My God, my God, why have you forsaken me?"
Jesus seems unaware that he was God.
What did Jesus mean by forsaken?
The usual definition means abandoned or deserted.
How can one abandon or desert themselves?
If Jesus knew he was Yahweh, how did he feel about the poor reputation the Jews gave Yahweh?
Is that why the Jews tried to kill Jesus more than once before the cross got him?
Further.
Jesus also said that he and god were one, yet scriptures seem to show Jesus as Yahweh’s good side and Yahweh as the evil side.
If Jesus/Yahweh shared the some consciousness, which they would have to given that there is only one god in Christianity, why are they so different?
Regards
DL
Strange that there are two different sayings for his last words. Someone is lying.
That aside.
Jesus also said that he and the Father were one. If you have seen me, you have seen the father.
Into my hands I commit my spirit sounds funny. No?
Regards
DL
That aside.
Jesus and the Father were one, yes, when they were one. Not when he was a curse.
Who was a curse, when?
Regards
DL
Know the Bible before you preach it. If you're preaching subject matter contrary to the Bible, then kudos on a job well done.
I do not preach myths. I take the esoteric and true teachings and preach those.
If you put Jesus above Yahweh, you show a better moral sense, but at the same time break the first commandment and the laws that Moses said were written by Yahweh.
How do you read the story of the last super and Judas' betrayal?
Was Judas the villain most see or was he Jesus' most trusted disciple who did his bidding?
Regards
DL
"JESUS CHRIST SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DIED, AND WAS BURIED"
Paragraph 2. Jesus Died Crucified
I. THE TRIAL OF JESUS
Divisions among the Jewish authorities concerning Jesus
595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ's Passion, "many.. . believed in him", though very imperfectly.378 This is not surprising, if one recalls that on the day after Pentecost "a great many of the priests were obedient to the faith" and "some believers. . . belonged to the party of the Pharisees", to the point that St. James could tell St. Paul, "How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law."379
596 The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus.380 The Pharisees threatened to excommunicate his followers.381 To those who feared that "everyone will believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish."382 The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition.383 The chief priests also threatened Pilate politically so that he would condemn Jesus to death.384
Jews are not collectively responsible for Jesus' death
597 The historical complexity of Jesus' trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost.385 Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept "the ignorance" of the Jews of Jerusalem and even of their leaders.386 Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: "His blood be on us and on our children!", a formula for ratifying a judicial sentence.387 As the Church declared at the Second Vatican Council:
. . . [N]either all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . [T]he Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.388
All sinners were the authors of Christ's Passion
598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured."389 Taking into account the fact that our sins affect Christ himself,390 the Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:
We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. And it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, "None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." We, however, profess to know him. And when we deny him by our deeds, we in some way seem to lay violent hands on him.391
Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins.392
II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION
"Jesus handed over according to the definite plan of God"
599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus [was] delivered up according to the definite plan and foreknowledge of God."393 This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.394
600 To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place."395 For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.396
"He died for our sins in accordance with the Scriptures"
601 The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin.397 Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures."398 In particular Jesus' redemptive death fulfills Isaiah's prophecy of the suffering Servant.399 Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant.400 After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles.401
"For our sake God made him to be sin"
602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers. . . with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake."402 Man's sins, following on original sin, are punishable by death.403 By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."404
603 Jesus did not experience reprobation as if he himself had sinned.405 But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?"406 Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".407
God takes the initiative of universal redeeming love
604 By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins."408 God "shows his love for us in that while we were yet sinners Christ died for us."409
605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish."410 He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.411 The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer."412
III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS
Christ's whole life is an offering to the Father
606 The Son of God, who came down "from heaven, not to do [his] own will, but the will of him who sent [him]",413 said on coming into the world, "Lo, I have come to do your will, O God." "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all."414 From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work."415 The sacrifice of Jesus "for the sins of the whole world"416 expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "[for] I do as the Father has commanded me, so that the world may know that I love the Father."417
607 The desire to emrace his Father's plan of redeeming love inspired Jesus' whole life, for his redemptive passion was the very reason for his Incarnation. And so he asked, "And what shallI say? 'Father, save me from this hour'? No, for this purpose I have come to this hour."419 And again, "Shall I not drink the cup which the Father has given me?"420 From the cross, just before "It is finished", he said, "I thirst."421
"The Lamb who takes away the sin of the world"
60 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the wÀrld".422 By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover.423 Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many."424
Jesus freely embraced the Father's redeeming love
609 By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends."425 In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men.426 Indeed, out of love for his Father and for men, whom the Father wants to stve, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord."427 Hence the sovereign freedom of God's Son as he went out to his death.428
At the Last Supper Jesus anticipated the free offering of his life
610 Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve Apostles "on the night he was betrayed".429 On the eve of his Passion, while still free, Jesus transformed this Last Supper with the apostles into the memorial of his voluntary offering to the Father for the salvation of men: "This is my body which is given for you." "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."430
611 The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice.431 Jesus includes the apostles in his own offering and bids them perpetuate it.432 By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their sakes I sanctify myself, so that they also may be sanctified in truth."433
The agony at Gethsemani
612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani,434 making himself "obedient unto death". Jesus prays: "My Father, if it be possible, let this cup pass from me. . ."435 Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death.436 Above all, his human nature has been assumed by the divine person of the "Author of life", the "Living One".437 By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for "he himself bore our sins in his body on the tree."438
Christ's death is the unique and definitive sacrifice
613 Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who takes away the sin of the world",439 and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the forgiveness of sins".440
614 This sacrifice of Christ is unique; it completes and surpasses all other sacrifices.441 First, it is a gift from God the Father himself, for the Father handed his Son over to sinners in order to reconcile us with himself. At the same time it is the offering of the Son of God made man, who in freedom and love offered his life to his Father through the Holy Spirit in reparation for our disobedience.442
Jesus substitutes his obedience for our disobedience
615 "For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous."443 By his obedience unto death, Jesus accomplished the substitution of the suffering Servant, who "makes himself an offering for sin", when "he bore the sin of many", and who "shall make many to be accounted righteous", for "he shall bear their iniquities".444 Jesus atoned for our faults and made satisfaction for our sins to the Father.445
Jesus consummates his sacrifice on the cross
616 It is love "to the end"446 that confers on Christ's sacrifice its value as redemption and reparation, as atonement and satisfaction. He knew and loved us all when he offered his life.447 Now "the love of Christ controls us, because we are convinced that one has died for all; therefore all have died."448 No man, not even the holiest, was ever able to take on himself the sins of all men and offer himself as a sacrifice for all. The existence in Christ of the divine person of the Son, who at once surpasses and embraces all human persons, and constitutes himself as the Head of all mankind, makes possible his redemptive sacrifice for all.
617 The Council of Trent emphasizes the unique character of Christ's sacrifice as "the source of eternal salvation"449 and teaches that "his most holy Passion on the wood of the cross merited justification for us."450 And the Church venerates his cross as she sings: "Hail, O Cross, our only hope."451
Our participation in Christ's sacrifice
618 The cross is the unique sacrifice of Christ, the "one mediator between God and men".452 But because in his incarnate divine person he has in some way united himself to every man, "the possibility of being made partners, in a way known to God, in the paschal mystery" is offered to all men.453 He calls his disciples to "take up [their] cross and follow [him]",454 for "Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps."455 In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries.456 This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.457
Apart from the cross there is no other ladder by which we may get to heaven.458
IN BRIEF
619 "Christ died for our sins in accordance with the scriptures" (I Cor 15:3).
620 Our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins" (I Jn 4:10). "God was in Christ reconciling the world to himself" (2 Cor 5:19).
621 Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: "This is my body which is given for you" (Lk 22:19).
622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (Mt 20:28), that is, he "loved [his own] to the end" (Jn 13:1), so that they might be "ransomed from the futile ways inherited from [their] fathers" (I Pt 1:18).
623 By his loving obedience to the Father, "unto death, even death on a cross" (Phil 2:8), Jesus fulfills the atoning mission (cf. Is 53:10) of the suffering Servant, who will "make many righteous; and he shall bear their iniquities" (Is 53:11; cf. Rom 5:19).
378 Jn 12:42; cf. 7:50; 9:16-17; 10:19-21; 19:38-39.
379 Acts 6:7; 15:5; 21:20.
380 Cf. Jn 9:16; Jn 10:19.
381 Cf Jn 9:22.
382 Jn 11:48-50.
383 Cf. Mt 26:66; Jn 18:31; Lk 23:2, 19.
384 Cf. Jn 19:12, 15, 21.
385 Cf. Mk 15:11; Acts 2:23, 36; 3:13-14; 4:10; 5:30; 7:52; 10:39; 13:27-28; 1 Thess 2:14-15.
386 Cf. Lk 23:34; Acts 3:17.
387 Mt 27:25; cf. Acts 5:28; 18:6.
388 NA 4.
389 Roman Catechism I, 5, 11; cf. Heb 12:3.
390 Cf. Mt 25:45; Acts 9:4-5.
391 Roman Catechism I, 5, 11; cf. Heb 6:6; 1 Cor 2:8.
392 St. Francis of Assisi, Admonitio 5, 3.
393 Acts 2:23.
394 Cf. Acts 3:13.
395 Acts 4:27-28; cf. Ps 2:1-2.
396 Cf. Mt 26:54; Jn 18:36; 19:11; Acts 3:17-18.
397 Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14.
398 1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23.
399 Cf. Isa 53:7-8 and Acts 8:32-35.
400 Cf. Mt 20:28.
401 Cf. Lk 24:25-27, 44-45.
402 1 Pt 1:18-20.
403 Cf. Rom 5:12; 1 Cor 15:56.
404 2 Cor 5:21; cf. Phil 2:7; Rom 8:3.
405 Cf. Jn 8:46.
406 Mk 15:34; Ps 22:2; cf. Jn 8:29.
407 Rom 8:32; 5:10.
408 1 Jn 4:10; 4:19.
409 Rom 5:8.
410 Mt 18:14.
411 Mt 20:28; cf. Rom 5:18-19.
412 Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; 1 Jn 2:2.
413 Jn 6:38.
414 Heb 10:5-10.
415 Jn 4:34.
416 1 Jn 2:2.
417 Jn 10:17; 14:31.
418 Cf Lk 12:50; 22:15; Mt 16:21-23.
419 Jn 12:27.
420 Jn 18:11.
421 Jn 19:30; 19:28.
422 Jn 1:29; cf. Lk 3:21; Mt 3:14-15; Jn 1:36.
423 Isa 53:7,12; cf. Jer 11:19; Ex 12:3-14; Jn 19:36; 1 Cor 5:7.
424 Mk 10:45.
425 Jn 13:1; 15:13.
426 Cf. Heb 2:10,17-18; 4:15; 5:7-9.
427 Jn 10:18.
428 Cf. Jn 18:4-6; Mt 26:53.
429 Roman Missal, EP 111; cf. Mt 26:20; 1 Cor 11:23.
430 Lk 22:19; Mt 26:28; cf. 1 Cor 5:7.
431 1 Cor 11:25.
432 Cf. Lk 22:19.
433 Jn 17:19; cf. Council of Trent: DS 1752; 1764.
434 Cf. Mt 26:42; Lk 22:20.
435 Phil 2:8; Mt 26:39; cf. Heb 5:7-8.
436 Cf. Rom 5:12; Heb 4:15.
437 Cf. Acts 3:15; Rev 1:17; Jn 1:4; 5:26.
438 1 Pet 224; cf. Mt 26:42.
439 Jn 1:29; cf. 8:34-36; 1 Cor 5:7; 1 Pet 1:19.
440 Mt 26:28; cf. Ex 24:8; Lev 16:15-16; 1 Cor 11:25.
441 Cf. Heb 10:10.
442 Cf. Jn 10:17-18; 15:13; Heb 9:14; 1 Jn 4:10.
443 Rom 5:19.
444 Isa 53:10-12.
445 Cf. Council of Trent (1547): DS 1529.
446 Jn 13:1.
447 Cf. Gal 2:20; Eph 5:2, 25.
448 2 Cor 5:14.
449 Heb 5:9.
450 Council of Trent: DS 1529.
451 LH, Lent, Holy Week, Evening Prayer, Hymn Vexilla regis.
452 1 Tim 2:5.
453 GS 22 § 5; cf. § 2.
454 Mt 16:24.
455 1 Pet 2:21.
456 Cf Mk 10:39; Jn 21:18-19; Col 1:24.
457 Cf. Lk 2:35.
458 St. Rose of Lima, cf. P. Hansen, Vita mirabilis (Louvain, 1668).
Thanks for all that, but you ignored my question.
Regards
DL
Actually I didn’t. The answer was in there.ARTICLE 4Jesus was a curse while on the Cross (Gal 3:10-13).Strange that his last words were not, at any rate, "My God, my God, why have you forsaken me?". Yes, someone is lying.Those weren't Jesus' last words. In his last utterance, he referred to God as his Father again. “Father, into your hands I commit my spirit!” (Lk 23:46).Was Jesus aware of being Yahweh?
I have wondered how Christians rationalized Jesus' last words --- "My God, my God, why have you forsaken me?"
Jesus seems unaware that he was God.
What did Jesus mean by forsaken?
The usual definition means abandoned or deserted.
How can one abandon or desert themselves?
If Jesus knew he was Yahweh, how did he feel about the poor reputation the Jews gave Yahweh?
Is that why the Jews tried to kill Jesus more than once before the cross got him?
Further.
Jesus also said that he and god were one, yet scriptures seem to show Jesus as Yahweh’s good side and Yahweh as the evil side.
If Jesus/Yahweh shared the some consciousness, which they would have to given that there is only one god in Christianity, why are they so different?
Regards
DL
Strange that there are two different sayings for his last words. Someone is lying.
That aside.
Jesus also said that he and the Father were one. If you have seen me, you have seen the father.
Into my hands I commit my spirit sounds funny. No?
Regards
DL
That aside.
Jesus and the Father were one, yes, when they were one. Not when he was a curse.
Who was a curse, when?
Regards
DL
Know the Bible before you preach it. If you're preaching subject matter contrary to the Bible, then kudos on a job well done.
I do not preach myths. I take the esoteric and true teachings and preach those.
If you put Jesus above Yahweh, you show a better moral sense, but at the same time break the first commandment and the laws that Moses said were written by Yahweh.
How do you read the story of the last super and Judas' betrayal?
Was Judas the villain most see or was he Jesus' most trusted disciple who did his bidding?
Regards
DL
"JESUS CHRIST SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DIED, AND WAS BURIED"
Paragraph 2. Jesus Died Crucified
I. THE TRIAL OF JESUS
Divisions among the Jewish authorities concerning Jesus
595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ's Passion, "many.. . believed in him", though very imperfectly.378 This is not surprising, if one recalls that on the day after Pentecost "a great many of the priests were obedient to the faith" and "some believers. . . belonged to the party of the Pharisees", to the point that St. James could tell St. Paul, "How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law."379
596 The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus.380 The Pharisees threatened to excommunicate his followers.381 To those who feared that "everyone will believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish."382 The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition.383 The chief priests also threatened Pilate politically so that he would condemn Jesus to death.384
Jews are not collectively responsible for Jesus' death
597 The historical complexity of Jesus' trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost.385 Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept "the ignorance" of the Jews of Jerusalem and even of their leaders.386 Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: "His blood be on us and on our children!", a formula for ratifying a judicial sentence.387 As the Church declared at the Second Vatican Council:
. . . [N]either all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . [T]he Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.388
All sinners were the authors of Christ's Passion
598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured."389 Taking into account the fact that our sins affect Christ himself,390 the Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:
We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. And it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, "None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." We, however, profess to know him. And when we deny him by our deeds, we in some way seem to lay violent hands on him.391
Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins.392
II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION
"Jesus handed over according to the definite plan of God"
599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus [was] delivered up according to the definite plan and foreknowledge of God."393 This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.394
600 To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place."395 For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.396
"He died for our sins in accordance with the Scriptures"
601 The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin.397 Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures."398 In particular Jesus' redemptive death fulfills Isaiah's prophecy of the suffering Servant.399 Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant.400 After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles.401
"For our sake God made him to be sin"
602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers. . . with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake."402 Man's sins, following on original sin, are punishable by death.403 By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."404
603 Jesus did not experience reprobation as if he himself had sinned.405 But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?"406 Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".407
God takes the initiative of universal redeeming love
604 By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins."408 God "shows his love for us in that while we were yet sinners Christ died for us."409
605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish."410 He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.411 The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer."412
III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS
Christ's whole life is an offering to the Father
606 The Son of God, who came down "from heaven, not to do [his] own will, but the will of him who sent [him]",413 said on coming into the world, "Lo, I have come to do your will, O God." "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all."414 From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work."415 The sacrifice of Jesus "for the sins of the whole world"416 expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "[for] I do as the Father has commanded me, so that the world may know that I love the Father."417
607 The desire to emrace his Father's plan of redeeming love inspired Jesus' whole life, for his redemptive passion was the very reason for his Incarnation. And so he asked, "And what shallI say? 'Father, save me from this hour'? No, for this purpose I have come to this hour."419 And again, "Shall I not drink the cup which the Father has given me?"420 From the cross, just before "It is finished", he said, "I thirst."421
"The Lamb who takes away the sin of the world"
60 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the wÀrld".422 By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover.423 Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many."424
Jesus freely embraced the Father's redeeming love
609 By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends."425 In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men.426 Indeed, out of love for his Father and for men, whom the Father wants to stve, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord."427 Hence the sovereign freedom of God's Son as he went out to his death.428
At the Last Supper Jesus anticipated the free offering of his life
610 Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve Apostles "on the night he was betrayed".429 On the eve of his Passion, while still free, Jesus transformed this Last Supper with the apostles into the memorial of his voluntary offering to the Father for the salvation of men: "This is my body which is given for you." "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."430
611 The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice.431 Jesus includes the apostles in his own offering and bids them perpetuate it.432 By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their sakes I sanctify myself, so that they also may be sanctified in truth."433
The agony at Gethsemani
612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani,434 making himself "obedient unto death". Jesus prays: "My Father, if it be possible, let this cup pass from me. . ."435 Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death.436 Above all, his human nature has been assumed by the divine person of the "Author of life", the "Living One".437 By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for "he himself bore our sins in his body on the tree."438
Christ's death is the unique and definitive sacrifice
613 Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who takes away the sin of the world",439 and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the forgiveness of sins".440
614 This sacrifice of Christ is unique; it completes and surpasses all other sacrifices.441 First, it is a gift from God the Father himself, for the Father handed his Son over to sinners in order to reconcile us with himself. At the same time it is the offering of the Son of God made man, who in freedom and love offered his life to his Father through the Holy Spirit in reparation for our disobedience.442
Jesus substitutes his obedience for our disobedience
615 "For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous."443 By his obedience unto death, Jesus accomplished the substitution of the suffering Servant, who "makes himself an offering for sin", when "he bore the sin of many", and who "shall make many to be accounted righteous", for "he shall bear their iniquities".444 Jesus atoned for our faults and made satisfaction for our sins to the Father.445
Jesus consummates his sacrifice on the cross
616 It is love "to the end"446 that confers on Christ's sacrifice its value as redemption and reparation, as atonement and satisfaction. He knew and loved us all when he offered his life.447 Now "the love of Christ controls us, because we are convinced that one has died for all; therefore all have died."448 No man, not even the holiest, was ever able to take on himself the sins of all men and offer himself as a sacrifice for all. The existence in Christ of the divine person of the Son, who at once surpasses and embraces all human persons, and constitutes himself as the Head of all mankind, makes possible his redemptive sacrifice for all.
617 The Council of Trent emphasizes the unique character of Christ's sacrifice as "the source of eternal salvation"449 and teaches that "his most holy Passion on the wood of the cross merited justification for us."450 And the Church venerates his cross as she sings: "Hail, O Cross, our only hope."451
Our participation in Christ's sacrifice
618 The cross is the unique sacrifice of Christ, the "one mediator between God and men".452 But because in his incarnate divine person he has in some way united himself to every man, "the possibility of being made partners, in a way known to God, in the paschal mystery" is offered to all men.453 He calls his disciples to "take up [their] cross and follow [him]",454 for "Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps."455 In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries.456 This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.457
Apart from the cross there is no other ladder by which we may get to heaven.458
IN BRIEF
619 "Christ died for our sins in accordance with the scriptures" (I Cor 15:3).
620 Our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins" (I Jn 4:10). "God was in Christ reconciling the world to himself" (2 Cor 5:19).
621 Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: "This is my body which is given for you" (Lk 22:19).
622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (Mt 20:28), that is, he "loved [his own] to the end" (Jn 13:1), so that they might be "ransomed from the futile ways inherited from [their] fathers" (I Pt 1:18).
623 By his loving obedience to the Father, "unto death, even death on a cross" (Phil 2:8), Jesus fulfills the atoning mission (cf. Is 53:10) of the suffering Servant, who will "make many righteous; and he shall bear their iniquities" (Is 53:11; cf. Rom 5:19).
378 Jn 12:42; cf. 7:50; 9:16-17; 10:19-21; 19:38-39.
379 Acts 6:7; 15:5; 21:20.
380 Cf. Jn 9:16; Jn 10:19.
381 Cf Jn 9:22.
382 Jn 11:48-50.
383 Cf. Mt 26:66; Jn 18:31; Lk 23:2, 19.
384 Cf. Jn 19:12, 15, 21.
385 Cf. Mk 15:11; Acts 2:23, 36; 3:13-14; 4:10; 5:30; 7:52; 10:39; 13:27-28; 1 Thess 2:14-15.
386 Cf. Lk 23:34; Acts 3:17.
387 Mt 27:25; cf. Acts 5:28; 18:6.
388 NA 4.
389 Roman Catechism I, 5, 11; cf. Heb 12:3.
390 Cf. Mt 25:45; Acts 9:4-5.
391 Roman Catechism I, 5, 11; cf. Heb 6:6; 1 Cor 2:8.
392 St. Francis of Assisi, Admonitio 5, 3.
393 Acts 2:23.
394 Cf. Acts 3:13.
395 Acts 4:27-28; cf. Ps 2:1-2.
396 Cf. Mt 26:54; Jn 18:36; 19:11; Acts 3:17-18.
397 Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14.
398 1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23.
399 Cf. Isa 53:7-8 and Acts 8:32-35.
400 Cf. Mt 20:28.
401 Cf. Lk 24:25-27, 44-45.
402 1 Pt 1:18-20.
403 Cf. Rom 5:12; 1 Cor 15:56.
404 2 Cor 5:21; cf. Phil 2:7; Rom 8:3.
405 Cf. Jn 8:46.
406 Mk 15:34; Ps 22:2; cf. Jn 8:29.
407 Rom 8:32; 5:10.
408 1 Jn 4:10; 4:19.
409 Rom 5:8.
410 Mt 18:14.
411 Mt 20:28; cf. Rom 5:18-19.
412 Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; 1 Jn 2:2.
413 Jn 6:38.
414 Heb 10:5-10.
415 Jn 4:34.
416 1 Jn 2:2.
417 Jn 10:17; 14:31.
418 Cf Lk 12:50; 22:15; Mt 16:21-23.
419 Jn 12:27.
420 Jn 18:11.
421 Jn 19:30; 19:28.
422 Jn 1:29; cf. Lk 3:21; Mt 3:14-15; Jn 1:36.
423 Isa 53:7,12; cf. Jer 11:19; Ex 12:3-14; Jn 19:36; 1 Cor 5:7.
424 Mk 10:45.
425 Jn 13:1; 15:13.
426 Cf. Heb 2:10,17-18; 4:15; 5:7-9.
427 Jn 10:18.
428 Cf. Jn 18:4-6; Mt 26:53.
429 Roman Missal, EP 111; cf. Mt 26:20; 1 Cor 11:23.
430 Lk 22:19; Mt 26:28; cf. 1 Cor 5:7.
431 1 Cor 11:25.
432 Cf. Lk 22:19.
433 Jn 17:19; cf. Council of Trent: DS 1752; 1764.
434 Cf. Mt 26:42; Lk 22:20.
435 Phil 2:8; Mt 26:39; cf. Heb 5:7-8.
436 Cf. Rom 5:12; Heb 4:15.
437 Cf. Acts 3:15; Rev 1:17; Jn 1:4; 5:26.
438 1 Pet 224; cf. Mt 26:42.
439 Jn 1:29; cf. 8:34-36; 1 Cor 5:7; 1 Pet 1:19.
440 Mt 26:28; cf. Ex 24:8; Lev 16:15-16; 1 Cor 11:25.
441 Cf. Heb 10:10.
442 Cf. Jn 10:17-18; 15:13; Heb 9:14; 1 Jn 4:10.
443 Rom 5:19.
444 Isa 53:10-12.
445 Cf. Council of Trent (1547): DS 1529.
446 Jn 13:1.
447 Cf. Gal 2:20; Eph 5:2, 25.
448 2 Cor 5:14.
449 Heb 5:9.
450 Council of Trent: DS 1529.
451 LH, Lent, Holy Week, Evening Prayer, Hymn Vexilla regis.
452 1 Tim 2:5.
453 GS 22 § 5; cf. § 2.
454 Mt 16:24.
455 1 Pet 2:21.
456 Cf Mk 10:39; Jn 21:18-19; Col 1:24.
457 Cf. Lk 2:35.
458 St. Rose of Lima, cf. P. Hansen, Vita mirabilis (Louvain, 1668).
Thanks for all that, but you ignored my question.
Regards
DL
No. The full context is required. Everything is explained.Actually I didn’t. The answer was in there.ARTICLE 4Jesus was a curse while on the Cross (Gal 3:10-13).Strange that his last words were not, at any rate, "My God, my God, why have you forsaken me?". Yes, someone is lying.Those weren't Jesus' last words. In his last utterance, he referred to God as his Father again. “Father, into your hands I commit my spirit!” (Lk 23:46).Was Jesus aware of being Yahweh?
I have wondered how Christians rationalized Jesus' last words --- "My God, my God, why have you forsaken me?"
Jesus seems unaware that he was God.
What did Jesus mean by forsaken?
The usual definition means abandoned or deserted.
How can one abandon or desert themselves?
If Jesus knew he was Yahweh, how did he feel about the poor reputation the Jews gave Yahweh?
Is that why the Jews tried to kill Jesus more than once before the cross got him?
Further.
Jesus also said that he and god were one, yet scriptures seem to show Jesus as Yahweh’s good side and Yahweh as the evil side.
If Jesus/Yahweh shared the some consciousness, which they would have to given that there is only one god in Christianity, why are they so different?
Regards
DL
Strange that there are two different sayings for his last words. Someone is lying.
That aside.
Jesus also said that he and the Father were one. If you have seen me, you have seen the father.
Into my hands I commit my spirit sounds funny. No?
Regards
DL
That aside.
Jesus and the Father were one, yes, when they were one. Not when he was a curse.
Who was a curse, when?
Regards
DL
Know the Bible before you preach it. If you're preaching subject matter contrary to the Bible, then kudos on a job well done.
I do not preach myths. I take the esoteric and true teachings and preach those.
If you put Jesus above Yahweh, you show a better moral sense, but at the same time break the first commandment and the laws that Moses said were written by Yahweh.
How do you read the story of the last super and Judas' betrayal?
Was Judas the villain most see or was he Jesus' most trusted disciple who did his bidding?
Regards
DL
"JESUS CHRIST SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DIED, AND WAS BURIED"
Paragraph 2. Jesus Died Crucified
I. THE TRIAL OF JESUS
Divisions among the Jewish authorities concerning Jesus
595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ's Passion, "many.. . believed in him", though very imperfectly.378 This is not surprising, if one recalls that on the day after Pentecost "a great many of the priests were obedient to the faith" and "some believers. . . belonged to the party of the Pharisees", to the point that St. James could tell St. Paul, "How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law."379
596 The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus.380 The Pharisees threatened to excommunicate his followers.381 To those who feared that "everyone will believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish."382 The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition.383 The chief priests also threatened Pilate politically so that he would condemn Jesus to death.384
Jews are not collectively responsible for Jesus' death
597 The historical complexity of Jesus' trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost.385 Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept "the ignorance" of the Jews of Jerusalem and even of their leaders.386 Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: "His blood be on us and on our children!", a formula for ratifying a judicial sentence.387 As the Church declared at the Second Vatican Council:
. . . [N]either all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . [T]he Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.388
All sinners were the authors of Christ's Passion
598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured."389 Taking into account the fact that our sins affect Christ himself,390 the Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:
We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. And it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, "None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." We, however, profess to know him. And when we deny him by our deeds, we in some way seem to lay violent hands on him.391
Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins.392
II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION
"Jesus handed over according to the definite plan of God"
599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus [was] delivered up according to the definite plan and foreknowledge of God."393 This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.394
600 To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place."395 For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.396
"He died for our sins in accordance with the Scriptures"
601 The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin.397 Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures."398 In particular Jesus' redemptive death fulfills Isaiah's prophecy of the suffering Servant.399 Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant.400 After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles.401
"For our sake God made him to be sin"
602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers. . . with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake."402 Man's sins, following on original sin, are punishable by death.403 By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."404
603 Jesus did not experience reprobation as if he himself had sinned.405 But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?"406 Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son".407
God takes the initiative of universal redeeming love
604 By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins."408 God "shows his love for us in that while we were yet sinners Christ died for us."409
605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish."410 He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.411 The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer."412
III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS
Christ's whole life is an offering to the Father
606 The Son of God, who came down "from heaven, not to do [his] own will, but the will of him who sent [him]",413 said on coming into the world, "Lo, I have come to do your will, O God." "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all."414 From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work."415 The sacrifice of Jesus "for the sins of the whole world"416 expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "[for] I do as the Father has commanded me, so that the world may know that I love the Father."417
607 The desire to emrace his Father's plan of redeeming love inspired Jesus' whole life, for his redemptive passion was the very reason for his Incarnation. And so he asked, "And what shallI say? 'Father, save me from this hour'? No, for this purpose I have come to this hour."419 And again, "Shall I not drink the cup which the Father has given me?"420 From the cross, just before "It is finished", he said, "I thirst."421
"The Lamb who takes away the sin of the world"
60 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the wÀrld".422 By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover.423 Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many."424
Jesus freely embraced the Father's redeeming love
609 By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends."425 In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men.426 Indeed, out of love for his Father and for men, whom the Father wants to stve, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord."427 Hence the sovereign freedom of God's Son as he went out to his death.428
At the Last Supper Jesus anticipated the free offering of his life
610 Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve Apostles "on the night he was betrayed".429 On the eve of his Passion, while still free, Jesus transformed this Last Supper with the apostles into the memorial of his voluntary offering to the Father for the salvation of men: "This is my body which is given for you." "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."430
611 The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice.431 Jesus includes the apostles in his own offering and bids them perpetuate it.432 By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their sakes I sanctify myself, so that they also may be sanctified in truth."433
The agony at Gethsemani
612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani,434 making himself "obedient unto death". Jesus prays: "My Father, if it be possible, let this cup pass from me. . ."435 Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death.436 Above all, his human nature has been assumed by the divine person of the "Author of life", the "Living One".437 By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for "he himself bore our sins in his body on the tree."438
Christ's death is the unique and definitive sacrifice
613 Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who takes away the sin of the world",439 and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the forgiveness of sins".440
614 This sacrifice of Christ is unique; it completes and surpasses all other sacrifices.441 First, it is a gift from God the Father himself, for the Father handed his Son over to sinners in order to reconcile us with himself. At the same time it is the offering of the Son of God made man, who in freedom and love offered his life to his Father through the Holy Spirit in reparation for our disobedience.442
Jesus substitutes his obedience for our disobedience
615 "For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous."443 By his obedience unto death, Jesus accomplished the substitution of the suffering Servant, who "makes himself an offering for sin", when "he bore the sin of many", and who "shall make many to be accounted righteous", for "he shall bear their iniquities".444 Jesus atoned for our faults and made satisfaction for our sins to the Father.445
Jesus consummates his sacrifice on the cross
616 It is love "to the end"446 that confers on Christ's sacrifice its value as redemption and reparation, as atonement and satisfaction. He knew and loved us all when he offered his life.447 Now "the love of Christ controls us, because we are convinced that one has died for all; therefore all have died."448 No man, not even the holiest, was ever able to take on himself the sins of all men and offer himself as a sacrifice for all. The existence in Christ of the divine person of the Son, who at once surpasses and embraces all human persons, and constitutes himself as the Head of all mankind, makes possible his redemptive sacrifice for all.
617 The Council of Trent emphasizes the unique character of Christ's sacrifice as "the source of eternal salvation"449 and teaches that "his most holy Passion on the wood of the cross merited justification for us."450 And the Church venerates his cross as she sings: "Hail, O Cross, our only hope."451
Our participation in Christ's sacrifice
618 The cross is the unique sacrifice of Christ, the "one mediator between God and men".452 But because in his incarnate divine person he has in some way united himself to every man, "the possibility of being made partners, in a way known to God, in the paschal mystery" is offered to all men.453 He calls his disciples to "take up [their] cross and follow [him]",454 for "Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps."455 In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries.456 This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.457
Apart from the cross there is no other ladder by which we may get to heaven.458
IN BRIEF
619 "Christ died for our sins in accordance with the scriptures" (I Cor 15:3).
620 Our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins" (I Jn 4:10). "God was in Christ reconciling the world to himself" (2 Cor 5:19).
621 Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: "This is my body which is given for you" (Lk 22:19).
622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (Mt 20:28), that is, he "loved [his own] to the end" (Jn 13:1), so that they might be "ransomed from the futile ways inherited from [their] fathers" (I Pt 1:18).
623 By his loving obedience to the Father, "unto death, even death on a cross" (Phil 2:8), Jesus fulfills the atoning mission (cf. Is 53:10) of the suffering Servant, who will "make many righteous; and he shall bear their iniquities" (Is 53:11; cf. Rom 5:19).
378 Jn 12:42; cf. 7:50; 9:16-17; 10:19-21; 19:38-39.
379 Acts 6:7; 15:5; 21:20.
380 Cf. Jn 9:16; Jn 10:19.
381 Cf Jn 9:22.
382 Jn 11:48-50.
383 Cf. Mt 26:66; Jn 18:31; Lk 23:2, 19.
384 Cf. Jn 19:12, 15, 21.
385 Cf. Mk 15:11; Acts 2:23, 36; 3:13-14; 4:10; 5:30; 7:52; 10:39; 13:27-28; 1 Thess 2:14-15.
386 Cf. Lk 23:34; Acts 3:17.
387 Mt 27:25; cf. Acts 5:28; 18:6.
388 NA 4.
389 Roman Catechism I, 5, 11; cf. Heb 12:3.
390 Cf. Mt 25:45; Acts 9:4-5.
391 Roman Catechism I, 5, 11; cf. Heb 6:6; 1 Cor 2:8.
392 St. Francis of Assisi, Admonitio 5, 3.
393 Acts 2:23.
394 Cf. Acts 3:13.
395 Acts 4:27-28; cf. Ps 2:1-2.
396 Cf. Mt 26:54; Jn 18:36; 19:11; Acts 3:17-18.
397 Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14.
398 1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23.
399 Cf. Isa 53:7-8 and Acts 8:32-35.
400 Cf. Mt 20:28.
401 Cf. Lk 24:25-27, 44-45.
402 1 Pt 1:18-20.
403 Cf. Rom 5:12; 1 Cor 15:56.
404 2 Cor 5:21; cf. Phil 2:7; Rom 8:3.
405 Cf. Jn 8:46.
406 Mk 15:34; Ps 22:2; cf. Jn 8:29.
407 Rom 8:32; 5:10.
408 1 Jn 4:10; 4:19.
409 Rom 5:8.
410 Mt 18:14.
411 Mt 20:28; cf. Rom 5:18-19.
412 Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; 1 Jn 2:2.
413 Jn 6:38.
414 Heb 10:5-10.
415 Jn 4:34.
416 1 Jn 2:2.
417 Jn 10:17; 14:31.
418 Cf Lk 12:50; 22:15; Mt 16:21-23.
419 Jn 12:27.
420 Jn 18:11.
421 Jn 19:30; 19:28.
422 Jn 1:29; cf. Lk 3:21; Mt 3:14-15; Jn 1:36.
423 Isa 53:7,12; cf. Jer 11:19; Ex 12:3-14; Jn 19:36; 1 Cor 5:7.
424 Mk 10:45.
425 Jn 13:1; 15:13.
426 Cf. Heb 2:10,17-18; 4:15; 5:7-9.
427 Jn 10:18.
428 Cf. Jn 18:4-6; Mt 26:53.
429 Roman Missal, EP 111; cf. Mt 26:20; 1 Cor 11:23.
430 Lk 22:19; Mt 26:28; cf. 1 Cor 5:7.
431 1 Cor 11:25.
432 Cf. Lk 22:19.
433 Jn 17:19; cf. Council of Trent: DS 1752; 1764.
434 Cf. Mt 26:42; Lk 22:20.
435 Phil 2:8; Mt 26:39; cf. Heb 5:7-8.
436 Cf. Rom 5:12; Heb 4:15.
437 Cf. Acts 3:15; Rev 1:17; Jn 1:4; 5:26.
438 1 Pet 224; cf. Mt 26:42.
439 Jn 1:29; cf. 8:34-36; 1 Cor 5:7; 1 Pet 1:19.
440 Mt 26:28; cf. Ex 24:8; Lev 16:15-16; 1 Cor 11:25.
441 Cf. Heb 10:10.
442 Cf. Jn 10:17-18; 15:13; Heb 9:14; 1 Jn 4:10.
443 Rom 5:19.
444 Isa 53:10-12.
445 Cf. Council of Trent (1547): DS 1529.
446 Jn 13:1.
447 Cf. Gal 2:20; Eph 5:2, 25.
448 2 Cor 5:14.
449 Heb 5:9.
450 Council of Trent: DS 1529.
451 LH, Lent, Holy Week, Evening Prayer, Hymn Vexilla regis.
452 1 Tim 2:5.
453 GS 22 § 5; cf. § 2.
454 Mt 16:24.
455 1 Pet 2:21.
456 Cf Mk 10:39; Jn 21:18-19; Col 1:24.
457 Cf. Lk 2:35.
458 St. Rose of Lima, cf. P. Hansen, Vita mirabilis (Louvain, 1668).
Thanks for all that, but you ignored my question.
Regards
DL
If it was, you would have done a copy paste of wherever it was.
If it sounds like a lie, it like likely is.
Stop it. Back on ignore.
Regards
DL
Regards
DL
IN BRIEF
619 "Christ died for our sins in accordance with the scriptures" (I Cor 15:3).
620 Our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins" (I Jn 4:10). "God was in Christ reconciling the world to himself" (2 Cor 5:19).
621 Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: "This is my body which is given for you" (Lk 22:19).
622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (Mt 20:28), that is, he "loved [his own] to the end" (Jn 13:1), so that they might be "ransomed from the futile ways inherited from [their] fathers" (I Pt 1:18).
623 By his loving obedience to the Father, "unto death, even death on a cross" (Phil 2:8), Jesus fulfills the atoning mission (cf. Is 53:10) of the suffering Servant, who will "make many righteous; and he shall bear their iniquities" (Is 53:11; cf. Rom 5:19).
599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus [was] delivered up according to the definite plan and foreknowledge of God."393 This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.394
600 To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place."395 For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.396
Neither. He used what Judas intended as evil for good. Same as he is using you.IN BRIEF
619 "Christ died for our sins in accordance with the scriptures" (I Cor 15:3).
620 Our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins" (I Jn 4:10). "God was in Christ reconciling the world to himself" (2 Cor 5:19).
621 Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: "This is my body which is given for you" (Lk 22:19).
622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (Mt 20:28), that is, he "loved [his own] to the end" (Jn 13:1), so that they might be "ransomed from the futile ways inherited from [their] fathers" (I Pt 1:18).
623 By his loving obedience to the Father, "unto death, even death on a cross" (Phil 2:8), Jesus fulfills the atoning mission (cf. Is 53:10) of the suffering Servant, who will "make many righteous; and he shall bear their iniquities" (Is 53:11; cf. Rom 5:19).
599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus [was] delivered up according to the definite plan and foreknowledge of God."393 This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.394
600 To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place."395 For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.396
Was Judas a hero and most trusted disciple, or a traitor?
Most people see Judas as a traitor in the myth of the crucifixion. Few recognize that Jesus was asking his most trusted disciple, Judas, to turn him over to the Jews and Pilate.
Most are unaware of the meaning of the sop that Jesus gave to Judas at the last supper. Without knowing the definition and meaning of that word, it is not surprising that most think of Judas as they do. The completely wrong way.
A sop is basically a gift or conciliatory bribe, something that seals a deal. That is what Jesus gave Judas, his most trusted disciple. We know he was Jesus’ favorite because he was Jesus’ banker.
Dictionary reference for sop.
Something that is done or given to someone in order to prevent trouble, gain support, etc.
A conciliatory gift or bribe.
Without the betrayal, Jesus would not have died for us, as Yahweh had planned, and scriptures say that Judas also had no choice as that would have derailed god’s plan.
If any blame for Jesus’ death is to be given, it must be to Yahweh, whose plan, scriptures say must come to pass. Meaning that Yahweh would have to control all the players including Judas.
Scriptures show Jesus persuading Judas to do what he would not ordinarily have thought of doing.
Judas believed that Jesus was the messiah who was to rise again to lead the Jews. This lie imposed by Yahweh.
Was Judas a good man doing Jesus’ will or was he a traitor?
Regards
DL
Neither. He used what Judas intended as evil for good. Same as he is using you.
And so get ready and pick up your cross.
I would be more than happy for you to argue because everything you intend for evil, God ends up using for good.Neither. He used what Judas intended as evil for good. Same as he is using you.
I would argue, but you, as usual, are being an ass hole.
Regards
DL
