archive-org.com » ORG » C » CATHOLICCULTURE.ORG

Total: 1401

Choose link from "Titles, links and description words view":

Or switch to "Titles and links view".
  • Catechism of the Catholic Church | Catholic Culture
    the scriptures 398 In particular Jesus redemptive death fulfils 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 embrace his Father s plan of redeeming love inspired Jesus whole life 418 for his redemptive passion was the very reason for his Incarnation And so he asked And what shall I 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 608 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 world 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 save 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

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2329 (2016-02-11)
    Open archived version from archive


  • Catechism of the Catholic Church | Catholic Culture
    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 neither all Jews indiscriminately at that time nor Jews today can be charged with the crimes committed during his Passion the 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

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2330 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    eBooks Catechism of the Catholic Church 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 Notes 378 Jn 12 42 cf 7 50 9 16 17 10 19 21 19 38 39 379

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2331 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    a new record for the number of gifts this month Goal 1 000 769 to go Catechism of the Catholic Church 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 neither all Jews indiscriminately at that time nor Jews today can be charged with the crimes committed during his Passion the Jews should not be spoken of as rejected or accursed

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2334 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    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

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2336 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    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 fulfils 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

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2338 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    10 is as good as 1 000 Help set a new record for the number of gifts this month Goal 1 000 769 to go Catechism of the Catholic Church 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

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2339 (2016-02-11)
    Open archived version from archive

  • Catechism of the Catholic Church | Catholic Culture
    Feeds Contact Us Advertise Subscribe Login Donate Resources Home Library Website Reviews What You Need to Know Catholic Dictionary Catechism Church Fathers Most Collection Free eBooks Catechism of the Catholic Church 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 fulfils 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 Notes 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

    Original URL path: http://www.catholicculture.org/culture/library/catechism/index.cfm?recnum=2342 (2016-02-11)
    Open archived version from archive



  •