Catechism Lesson 19

CATECHISM LESSON #19
THE SECOND ARTICLE OF THE CREED
"...AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD"

"THE LIFE AND TIMES OF JESUS CHRIST"

You Cannot Love What You Do Not Know!
You Will Not Keep What You Do Not Love!
Know the Faith and Keep the Faith!
“Without faith it is impossible to please God” (Hebrews 11:6).
“This is the victory which overcometh the world—our Faith!” (1 John 5:4).

THE LATEST LESSON IS FOUND BELOW THIS INTRODUCTION
Please scroll down further

INTRODUCTION
"Is the Catechism Necessary?"
Scroll down further for the latest lesson

The “Catechism Collection”
The “Catechism Collection” will be a collection and synthesis of the best traditional catechisms available, which will clearly explain, in-depth, all the traditional subjects dealt with by catechisms—with the additional aspects of:

(1) Including more scriptural elements, both as proofs and as examples of the catechetical teaching.

(2) Relating the teaching to our daily life, both spiritually and practically.

(3) Looking at the moral consequences of the catechetical teaching—as regards what virtues should be practiced in applying the teaching, and what sins are committed against the teaching.

Challenging Times Require Challenging Catechetics
You cannot love what you do not know. You will not lay down your life for something you do not love GREATLY. Truth was made to be loved, but, before it can be loved, it must be known. St. Thérèse of Lisieux, the “Little Flower”, once said that the reason that Jesus is so little loved is because He is so little known. We all know who Jesus is, but we know so little about Him. Likewise, we all know what the Faith is, but we know so little about it.

Pope St. Pius X once said that the greatest enemy of the Church was not Protestantism, nor paganism, nor the Masons, or some other body or group. He said that the greatest enemy of the Catholic Church was IGNORANCE. For it is the ignorance of Catholics that allows all kinds of false teachings and pitiful morals to enter into the fold. We know things, but we know too little. We know things, but too vaguely. We are content with a mere superficial knowledge of the Faith. We argue emotionally and not logically, using “two-bit” phrases haphazardly with an air of pretended intellectualism. That is why Catholics have succumbed to apostasy today. They are too dumb to know better and they don’t really want to know better, for the world and its worldliness offers a better package deal!

Not a “Drive-Thru” Catechism
Consequently and obviously, this is not going to be a “McDonald’s Drive-Thru” Catechism or an “Express Catechism Check-Out Line.” It will be a challenge to gather together, edit and produce and it will be a challenge to read and assimilate—yet such a challenge must be met at a time when our Faith is being challenged like never before. We, according to reputable prophecies, are living at time of apostasy, or loss of Faith, which ominously point towards Our Lord’s words: “The Son of man, when He cometh, shall He find, think you, Faith on Earth?” (Luke 18:8).

Faithless Faithful
Our Lady of Good Success, referring to our times, speaks of “the small number of souls, who hidden, will preserve the treasures of the Faith and practice virtue.” For the Faith will diminish as “the effects of secular education will increase … The Christian spirit will rapidly decay, extinguishing the precious light of Faith, until it reaches the point that there will be an almost total and general corruption of morals” … “Moreover, in these unhappy times, there will be unbridled luxury which, acting thus to snare the rest into sin, will conquer innumerable frivolous souls who will be lost.”

Our Lady of La Salette reinforces this, saying: “People will think of nothing but amusements” while the clergy, “the leaders of the people of God, have neglected prayer and penance, and the devil has bedimmed their intelligence. They have become wandering stars which the old devil will drag along with his tail to make them perish” because “by their wicked lives, by their irreverence and their impiety in the celebration of the Holy Mysteries, by their love of money, their love of honors and pleasures, the priests have become cesspools of impurity.”

Consequently, it will be easy for the devil to make the Faith crumble: “Lucifer, together with a large number of demons, will be unloosed from Hell; they will put an end to Faith little by little, even in those dedicated to God. They will blind them in such a way, that, unless they are blessed with a special grace, these people will take on the spirit of these angels of Hell. Several religious institutions will lose all Faith and will lose many souls … The true Faith to the Lord having been forgotten … the Church will witness a frightful crisis” (Our Lady of La Salette).

The Whittling-Away of the Faith
What is true in the natural and physical realm, is often also true for the supernatural and spiritual realm. In our natural life, we have to be always working upon certain things for mere survival alone. Each and every day we need water, food, sleep, exercise and protection from danger. If we neglect any or all of these things, nature will strike back in one way or another and we will suffer in some way. Even if we have all these things, but in an insufficient manner, then the same thing will happen—only more slowly. Eat poorly or eat junk food; drink too little water and too many sugary drinks or too much alcohol; regularly sleep too little; rarely exercise; be negligent about maintaining your home or car—and very soon things will start to go wrong and fall apart.

The same is true for our supernatural life. Our food is the Word of God—“Not in bread alone doth man live, but in every word that proceedeth from the mouth of God” (Matthew 4:4). Grace is water for our spiritual life—the water that is poured over us in our Baptism, signifies the grace that is poured into our souls. “But we have this treasure in earthen vessels” (2 Corinthians 4:7). Spiritual sleep or spiritual rest is where we withdraw ourselves from the world to restore spiritual energies through meditation and prayer. Protection from spiritual danger is the avoidance of the occasions of sin, which the world, the devil and our flesh bombards us with plentifully each day and which must be resisted by mortifications (meaning “to put to death” these assaults) and penance (which is paying for our past failings in this regard).

A Lack of Love is Fatal
Fr. Francis Spirago, author of The Catechism Explained, states that the teaching of the Faith should be “calculated to touch the heart and kindle the flame of charity towards God and one’s neighbor, and is not this the effect which every good hand-book of religion, every good sermon, every good catechetical instruction ought to produce? We already possess in abundance catechisms and religious manuals which appeal only to the intellect; books which do not aim at the warmth of expression and the fervent, persuasive eloquence which appeal to the heart, the force and vivifying power which affect the will through the influence of the Holy Spirit” (Preface, The Catechism Explained).

Fast-Track Catechisms
To satisfy the demands of disinterested Catholics, catechisms, over time, have become like fast-food chains, dispensing the word of God in a minimalized and truncated package. Only the bare essentials! Bite-sized chunks! Yet those bare essentials barely suffice when the Faith is under attack and cannot bear the ferocity of the attack due to the ignorance of the faithful. A pocket-knife will help you do the bare essentials, but it will not win a war for you. The celebrated “Penny Catechism” is fine, if it serves a memory jogger for the greater and deeper intricacies of the Faith that you have already learnt, but if you intend to win others over to the Faith or defend your Faith with the “Penny Catechism”, you will find that a penny does not go very far!

To Keep the Faith, We Must Love the Faith
Those who want to keep the Faith, must love the Faith. Yet love is little when your knowledge is little. Or, at best, it is only a sentimental, emotional, illogical love that cannot explain itself—which is what we must do with the Faith, as St. Peter commands: “Being ready, always, to satisfy everyone that asketh you for a reason of that hope which is in you” (1 Peter 3:15). We love our family and friends because we know them well. There are plenty of better people out there—but we don’t know them and so we don’t love them. A supporter or a fan of a sports team, usually knows a lot about the team. If we want to be supporters or fans of the Faith, we had better know a lot about our Faith—otherwise our love will gradually grow cold, weaken and then fail. This happens in so many natural settings—spouses, who don’t work hard at keeping their love alive, will grow apart. Students, who do not love their studies, will gradually see their grades worsen and will eventually fail. Teachers, who do not love what they teach, will fail to communicate a love of the subject to most students. Athletes, who do not love their field of discipline, will perform poorly. A craftsman, who does not love his craft, will produce poor work.

Knowledge and Love
All of this is perfectly reflected in the shocking and terrifying statement by God: “Because thou art lukewarm, and neither cold, not hot, I will begin to vomit thee out of my mouth!” (Apocalypse 3:16). This shows us what a lack of love fervor leads to—rejection by God. Therefore, we must not only KNOW our Faith, but work hard to ensure that we also LOVE our Faith. That is why we have been given those two powers of the soul—the intellect and the will. The intellect KNOWS things, while the will LOVES things. We sometimes call the intellect and will by the similar names of MIND and HEART. The mind KNOWS, the heart LOVES. Yet the danger for our days—which are days of apostasy according to many prophecies—is both a lack of Faith and lack of charity or love of the Faith. As Holy Scripture says: “The Son of man, when He cometh, shall He find, think you, Faith on Earth?” (Luke 18:8). “And because iniquity hath abounded, the charity of many shall grow cold” (Matthew 24:12). Knowledge leads to love, and love preserves knowledge by keeping it focused on what is loved.

It’s a Fight, Folks!
The true preservation of the true Faith requires true effort. “The Kingdom of Heaven suffereth violence, and the violent bear it away” (Matthew 11:12), which is why St. Paul writes: “Know you not that they that run in the race, all run indeed, but one receiveth the prize? So run that you may obtain … I therefore so run, not as at an uncertainty: I so fight, not as one beating the air; but I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway” (1 Corinthians 9:24-27). “Thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment!” (Mark 12:30).

But to love God wholeheartedly, we must wholeheartedly throw ourselves into knowing Him. How many people are like that? Most won’t do that! “God looked down from heaven on the children of men: to see if there were any that did understand, or did seek God. All have gone aside, they are become unprofitable together, there is none that doth good, no not one!” (Psalm 52:3-4). Most people want to “fast-track” most things that deal with God. They want a fast Mass, a fast Rosary, a short meditation, little or no spiritual reading—and little or no catechism. The fewer the pages in the catechism, the better! Try explain all that on the Day of Judgement—when you want to get into Heaven, but couldn’t be bothered with the things of Heaven while you were on Earth! You cannot fake-out God! What you sow is what you reap: “He who soweth sparingly, shall also reap sparingly!” (2 Corinthians 9:6).

Sowing and Reaping and Knowing
At the end of the day, “minimalists” will have a minimal chance of salvation. What is your interpretation of these words: “Seek ye first the kingdom of God” (Luke 12:31) … “Love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength!” (Mark 12:30)? Does that call for minimal study about God, or maximum. Most people give at least ten times more attention to trivial, worldly things than they do to God. That’s trying to fake-out God. “Be not deceived, God is not mocked. For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting” (Galatians 6:7-8).

Short Catechisms Are For Little Children, Not Adults
A catechism is meant to be a compendium of the Faith—yet people want it to be so small that it can fit in the pocket! A compendium of the Faith means a summary of the essentials of the Faith. How is it that we have nerve to trivialize the Faith when St. John says of Jesus: “There are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written!” (John 21:25). It is only the cheap Catholic who wants to be a minimalist! Sports fans can pore over material about their teams for hours a day! Teenagers can spend hours a day on the social media! On our Day of Judgment this will be brought to our attention, with words similar to: “For the children of this world are wiser than the children of light!” (Luke 16:8). In other words, the children of the world have put in far more hours into their worldliness than the children of God have put into godliness.

A Challenge to Produce
To even think about this Catechism Collection or Catechetical Compendium is a challenge, for, as Fr. Clarke, the editor writing the Preface to Fr. Francis Spirago’s The Catechism Explained, correctly points that “Technical terms, in which almost all religious manuals abound, even those intended for children, are carefully eliminated from his pages, since, while useful and necessary for seminarians and theologians, they are out of place in a book intended for the laity. Popular manuals of religion ought to be couched in plain and simple language, like that used by Our Lord and the Apostles, easy of comprehension; for what we need is something that will touch the heart and influence the will, not cram the mind with knowledge unattractive to the reader. The state of society and the spirit of the age have also been, taken into consideration in the preparation of this book. The writer has endeavored in the first place to combat the self-seeking, pleasure-loving materialism of the day.” This sad state has worsened considerably since Fr. Spirago first compiled his 700+ page The Catechism Explained back in 1899 (republished in 1921, 1927, 1949 and 1993). Different facets of worldliness have come on the scene that simply did not exist back then—and these have to be duly covered.

Yet there are other worthy Catechisms that cannot be brushed aside—for they either contain elements that Fr. Spirago has not covered, or they explain certain things with either greater clarity or greater depth. The researching of all these Catechisms, comparing them, assessing them and blending them is not a “fast-track” project of the kind that is preferred today. Yet a Catechism has to relevant to the problems of its day, for, as the Preface of The Catechism Explained says that the “Catechism is, in fact, nothing more or less than an abstract of Our Lord’s teaching, and may be called a guide book for the Christian soul on the road to Heaven.” The lay of the land changes with each decade, as new side roads are added, that are meant to lead the Christian aside and astray. Therefore, Catechisms need to be “current” so to speak, dealing not only with teaching from the past, but also its application to the problems of the present time.

The challenge is that today's problems have become complicated, whereas the Catholic mind has become too simple, or "dumbed-down" for want of another expression. We are "dummies" as regards our knowledge of the Faith, yet very intelligent as regards things of the world. But a simple "dumb" answer cannot solve the complexities caused by today's sinfulness and worldliness.

A Challenge to Read
The above dilemma produces a problem akin to “growing pains” or perhaps “physiotherapy”, whereby the half-crippled mind has to be painfully forced through exercises that a normal mind would perform with ease—but since we have been “dumbed-down” in matters of the Faith, it is like having a person who has the body of a 40 year-old, but the mind of 10 year old. We are way behind in our religious development, but way advanced in our worldly development. Yet, as they say, “No pain, no gain!” So rather than produce just another simplistic, dumbed-down Catechism for the fast-track Catholics of the world, who don’t have time to think in any real depth, but only have time for a “two-bit” quickie answer on matters of the Faith, we will try to produce a thought provoking (thus pain inducing and time consuming) Catechism that goes into depth, rather than skims the surface.

Modern Mushy Minds
Our minds have atrophied and have been turned to mush by the worldliness of our times. Yet, the mental muscle is necessary if we are to keep our Faith in these times of apostasy. Remember that, merely 50 years ago, better minds than ours grasped the Faith far better than we do today—yet they ended up going down the fatal road of Modernism, Liberalism and Ecumenism. If such strong minds could fall by the wayside, then there but for the grace of God go we! Therefore, allied to the learning of the Faith, must be the praying of the soul—as Our Lord said: “And He spoke also a parable to them, that we ought always to pray, and not to faint” (Luke 18:1). Hence the wisdom of the ancient adage: “Pietas cum doctrina, et doctrina cum pietate”—literally meaning “piety with doctrine, doctrine with piety.” We could paraphrase that to say: “Unite prayer with doctrinal learning, and doctrinal learning with prayer.” The Catechism should be able to furnish material for rich and fruitful meditation, while meditation on the truths of the Catechism should strengthen our Faith and a love of it.

Pope St. Pius X on Religious Knowledge
In his papal encyclical, Acerbo Nimis (1905), Pope St. Pius X writes: “It is a common complaint, unfortunately too well founded, that there are large numbers of Christians in our own time who are entirely ignorant of those truths necessary for salvation. And when we mention Christians, We refer not only to the masses or to those in the lower walks of life - for these find some excuse for their ignorance in the fact that the demands of their harsh employers hardly leave them time to take care of themselves or of their dear ones - but We refer to those especially who do not lack culture or talents and, indeed, are possessed of abundant knowledge regarding things of the world but live rashly and imprudently with regard to religion. It is hard to find words to describe how profound is the darkness in which they are engulfed and, what is most deplorable of all, how tranquilly they repose there. They rarely give thought to God, the Supreme Author and Ruler of all things, or to the teachings of the faith of Christ. They know nothing of the Incarnation of the Word of God, nothing of the perfect restoration of the human race which He accomplished. Grace, the greatest of the helps for attaining eternal things, the Holy Sacrifice and the Sacraments by which we obtain grace, are entirely unknown to them. They have no conception of the malice and baseness of sin; hence they show no anxiety to avoid sin or to renounce it.

“And so they arrive at life’s end in such a condition that, lest all hope of salvation be lost, the priest is obliged to give in the last few moments of life a summary teaching of religion, a time which should be devoted to stimulating the soul to greater love for God. And even this as too often happens only when the dying man is not so sinfully ignorant as to look upon the ministration of the priest as useless, and then calmly faces the fearful passage to eternity without making his peace with God. And so Our Predecessor, Benedict XIV, had just cause to write: ‘We declare that a great number of those who are condemned to eternal punishment suffer that everlasting calamity because of ignorance of those mysteries of faith which must be known and believed in order to be numbered among the elect.’ How many and how grave are the consequences of ignorance in matters of religion! And on the other hand, how necessary and how beneficial is religious instruction! It is indeed vain to expect a fulfillment of the duties of a Christian by one who does not even know them.

“For this reason the Council of Trent, treating of the duties of pastors of souls, decreed that their first and most important work is the instruction of the faithful. It therefore prescribes that they shall teach the truths of religion on Sundays and on the more solemn feast days; moreover during the holy seasons of Advent and Lent they are to give such instruction every day or at least three times a week. This, however, was not considered enough!

“Perhaps there are some who, wishing to lessen their labors, would believe that the homily on the Gospel can take the place of catechetical instruction. But for one who reflects a moment, such is obviously impossible. The sermon on the holy Gospel is addressed to those who should have already received knowledge of the elements of faith. It is, so to speak, bread broken for adults. Catechetical instruction, on the other hand, is that milk which the Apostle Peter wished the faithful to desire in all simplicity like newborn babes. The task of the catechist is to take up one or other of the truths of Faith, or of Christian morality, and then explain it in all its parts; and since amendment of life is the chief aim of his instruction, the catechist must needs make a comparison between what God commands us to do and what is our actual conduct. After this, he will use examples appropriately taken from the Holy Scriptures, Church history, and the lives of the saints ― thus moving his hearers and clearly pointing out to them how they are to regulate their own conduct. He should, in conclusion, earnestly exhort all present to dread and avoid vice and to practice virtue.

“We are indeed aware that the work of teaching the Catechism is unpopular with many, because, as a rule, it is deemed of little account and for the reason that it does not lend itself easily to the winning of public praise. But this in Our opinion is a judgment based on vanity and devoid of truth. We do not disapprove of those pulpit orators who, out of genuine zeal for the glory of God, devote themselves to defense of the Faith and to its spread, or who eulogize the saints of God. But their labor presupposes labor of another kind―that of the catechist. And so, if this be lacking, then the foundation is wanting; and they labor in vain who build the house.

“Too often it happens that ornate sermons which receive the applause of crowded congregations serve but to tickle the ears and fail utterly to touch the hearts of the hearers. Catechetical instruction, on the other hand, plain and simple though it be, is the word of which God Himself speaks, through the lips of the prophet Isaias: ‘And as the rain and the snow come down from heaven, and return no more thither, but soak the earth and water it, and make it to spring and give seed to the sower and bread to the eater: so shall my word be, which shall go forth from my mouth. It shall not return to me void, but it shall do whatsoever I please and shall prosper in the things for which I sent it’ (Isaias 55:10-11). We believe the same may be said of those priests who work hard to produce books which explain the truths of religion. They are surely to be commended for their zeal, but how many are there who read these works and take from them a fruit commensurate with the labor and intention of the writers? The teaching of the Catechism, on the other hand, when rightly done, never fails to profit those who listen to it.

“On every Sunday and holy day, with no exception, throughout the year, all parish priests and in general all those having the care of souls, shall instruct the boys and girls, for the space of an hour from the text of the Catechism on those things they must believe and do in order to attain salvation. Since it is a fact that in these days adults need instruction no less than the young, all pastors and those having the care of souls shall explain the Catechism to the people in a plain and simple style adapted to the intelligence of their hearers. This shall be carried out on all holy days of obligation, at such time as is most convenient for the people, but not during the same hour when the children are instructed, and this instruction must be in addition to the usual homily on the Gospel which is delivered at the parochial Mass on Sundays and holy days. The catechetical instruction shall be based on the Catechism of the Council of Trent; and the matter is to be divided in such a way that in the space of four or five years, treatment will be given to the Apostles’ Creed, the Sacraments, the Ten Commandments, the Lord’s Prayer and the Precepts of the Church.

“No matter what natural facility a person may have in ideas and language, let him always remember that he will never be able to teach Christian doctrine to children or to adults without first giving himself to very careful study and preparation. They are mistaken who think that because of inexperience and lack of training of the people the work of catechizing can be performed in a slipshod fashion. On the contrary, the less educated the hearers, the more zeal and diligence must be used to adapt the sublime truths to their untrained minds; these truths, indeed, far surpass the natural understanding of the people, yet must be known by all - the uneducated and the cultured ― in order that they may arrive at eternal happiness.

“We again insist on the need to reach the ever-increasing numbers of those who know nothing at all of religion, or who possess at most only such knowledge of God and Christian truths as befits idolaters. How many there are, alas, not only among the young, but among adults and those advanced in years, who know nothing of the chief mysteries of Faith.

"In consequence of this ignorance, they do not consider it a crime to excite and nourish hatred against their neighbor, to enter into most unjust contracts, to do business in dishonest fashion, to hold the funds of others at an exorbitant interest rate, and to commit other iniquities no less reprehensible. They are, moreover, ignorant of the law of Christ, which not only condemns immoral actions, but also forbids deliberate immoral thoughts and desires. Even when for some reason or other they avoid sensual pleasures, they nevertheless entertain evil thoughts without the least scruple, thereby multiplying their sins above the number of the hairs of the head.

"These persons are found, we deem it necessary to repeat, not merely among the poorer classes of the people or in sparsely settled districts, but also among those in the higher walks of life, even, indeed, among those puffed up with learning … Reflect on the great loss of souls due solely to ignorance of divine things” (Pope St. Pius X, Acerbo Nimis).

Lesson 18
THE SECOND ARTICLE OF THE CREED
"... And in Jesus Christ, His Only Son, Our Lord"
“Without Faith it is impossible to please God” (Hebrews 11:6).

THE LIFE AND TIMES OF JESUS CHRIST

OTHER LESSONS

Introduction & Table of Contents
Lesson #1   The Knowledge of God
Lesson #2   Revelation Scripture & Tradition
Lesson #3   It's All About the Faith
Lesson #4   The Cross & the Creed
Lesson #5   Existence of a Supreme Being
Lesson #6   The Divine Essence of God
Lesson #7   The Perfection of God (Part 1)
Lesson #8   The Perfection of God (Part 2)
Lesson #9   The Blessed Trinity
Lesson #10  The History of Creation
Lesson #11  Divine Providence
Lesson #12  The Christian Under Suffering
Lesson #13  Angels and Devils
Lesson #14  The Creation of Man
Lesson #15  Original Sin
Lesson #16  The Redemption & the Redeemer
Lesson #17  Promise & Prophecies on Christ
Lesson #18  Preparing the World for Christ
Lesson #19  The Life and Times of Christ
Lesson #20  Jesus Christ the Redeemer
Lesson #21  The Public Life of Jesus

1. The Redeemer lived some two thousand years ago and remained thirty-three years on the Earth.

In the early Christian times the date was reckoned by the consuls of the year. From the time of the great Christian persecution under Diocletian, the Christians began to reckon their years from the accession of that tyrant (the era of the martyrs). Dionysius Exiguus, in 525, was the first to reckon from the Annunciation of Our Lady, i.e., the conception of Christ. Charlemagne introduced the custom of dating from the birth of Christ. There is an error, however, of four years, so that Christ was actually born four years before the year 1 of the Christian era.

The time preceding Christ is known as that of the Old Testament or the Old Law, that following as the New Testament or New Law (Hebrews 9:15-17). The word “testament” is appropriate as expressing the will of God, recalling the legacy of the Promised Land to the Jews, and to Christians, the one sealed with the blood of animals, the other with the Blood of Christ.

2. The work of the Redeemer was confined for the most part to Palestine.

Palestine is the ancient Chanaan, known later as Judea or the “land of promise” or the “holy land,” made holy by the presence of Christ. Its small extent (it was only about half the size of Switzerland) had many counterbalancing advantages; its central position adapted it for the spreading of the true religion, its fertility in the midst of the surrounding desert made it independent of other nations, and secured its inhabitants from undesirable intercourse with the heathen. The population in the time of Our Lord was about 5,000,000, of whom 1,000,000 lived at Jerusalem. At the present day the whole population is only half a million, and in Jerusalem hardly 25,000.

Palestine is situated on the Mediterranean, and includes both banks of the Jordan.

The boundaries of Palestine are:
● Phoenicia on the north,
● The desert on the east,
● Arabia on the south,
● The Mediterranean Sea on the west.

The Jordan, a river varying from eighty to one hundred and fifty feet in width, the scene of the passage of the Jews and the baptism of Our Lord, flows in a turbid, yellow current, and passes through the little lake of Merom and the lake of Genesareth, the scene of so many of Christ’s labors, and finally into the Dead Sea, the site of Sodom and Gomorrha. On its way it receives the brooks Karith and Cedron.

The divisions of Palestine are:
● In the south, Judea;
● In the center, Samaria;
● In the north, Galilee,
● In the east, beyond the Jordan, Persea, Itursea, and the district of Trachonitis.

The inhabitants of Judea were the firmest adherents of the true faith; those of Samaria had given themselves up to the worship of idols, and the Galileans, especially in the north, were in part pagans, despised by the Jews as well on that account as for their uncouth dialect.

The most important city of Palestine was Jerusalem, where the Temple stood.

Jerusalem (i.e., City of Peace), is situate on four hills, of which the highest is Sion, lying westward of the hill of Acre, with the pool of Siloe lying south; to the north is Mount Moriah, on which the Temple stood, and further still to the north is the hill of Bezetha and the modern town. Westward of Moriah is Golgotha or Calvary.

These hills lie between two valleys, of which the westward is called Ilinnom (or hell, because there the Jews used to sacrifice their children to Moloch), and the eastern, the Valley of Josaphat (or judgment of God, on account of the tradition that God would judge the world there).

To the east of the Valley of Josaphat is the Mount of Olives and the Garden of Gethsemane. Jerusalem was in existence at the time of Melchisedech, who reigned there about 2000 B.C.; it became, under David (about 1000 B.C.), the residence of the Jewish kings; about four hundred years later (in 588 B.C.) it was destroyed by Nabuchodonosor, restored again about fifty years later (536 B.C.), and again destroyed by the Romans under Titus in the year 70 A.D.

The Temple in Our Lord’s time was a magnificent and imposing building (Cf. Mark 13:1) of white stone; it had an outer court, the court of the Gentiles, and an inner, the court of the priests, containing the altar of burnt offerings. Within this court again was the Temple proper, a building of about thirty meters in length, ten in breadth, and fifteen in height, with a flat roof of cedar. The Temple proper consisted of the vestibule, the holy place, and the holy of holies; the walls of the two last places were covered with solid plates of gold and the two chambers were separated by a veil, the veil of the Temple.

In the holy of holies, between two great golden cherubim, lay the ark of the covenant containing the tables of the law, Aaron’s staff, and the manna; and here in a cloud rested the majesty of God, the Shechinah.

The Temple was built by Solomon about 1000 B.C., was destroyed by Nabuchodonosor in 588 B.C., and in 516 was rebuilt by Zorobabel on the return from the Babylonian exile (though the ark was no longer there), and was restored again by Herod in the time of Christ. In the year 64 A.D., the restoration was complete, till the Romans came in 70 A.D., and destroyed the building. Julian the Apostate endeavored to rebuild it in 361, but an earthquake cast down the works, and fire coming from the earth drove away the workmen. The Temple will never be rebuilt till the end of the world (Daniel 9:27).

Besides Jerusalem the towns of Bethlehem and Nazareth deserve mention.

Places of interest in Judea:
● South of Jerusalem lies Bethlehem, the birthplace of Christ;
● Further south still is Hebron, where dwelt Abraham, Isaac, and Jacob, and the parents of St. John the Baptist;
● East of Jerusalem is Bethany, the village where Lazarus dwelt, and the desert of Quarantania, where Our Lord went through His forty days fast.
● Northeast of Jerusalem is Jericho, the city of palms, the abode of Zacheus, the penitent tax-gatherer;
● North of Jerusalem is Emmaus, where Our Lord appeared to His two disciples after the resurrection;
● On the seacoast is Joppe, famous in the annals of the crusades, where Peter restored Tabitha to life and was summoned to receive the Gentile centurion, Cornelius;
● Further to the south and extending along the coast is the district which was formerly the land of the Philistines, with its towns of Gaza and Ascalon;
● Westward of the Dead Sea is the desert of Inda, otherwise called the desert of St. John.

Places of interest in Samaria:
● The capital Samaria is situated near the center of the district;
● South of it is Jacob’s well, near Sicham, where Our Lord spoke with the Samaritan woman;
● Eastward is Garizim, where the Samaritans had a temple dedicated to the service of idols;
● In the south is Siloe, where from the time of Josue, the tables of the law were kept for over three hundred and fifty years;
● Along the coast of the Mediterranean stretches the fertile plain of Sharon;
● By the sea is situated Caesarea, the residence of the governors. In the northwest,
● Cclose by the sea and on the boundary, is Mount Carmel, rising some thousand feet, its fertility, beauty, and numerous caves making it peculiarly adapted to the wants of the her mits who dwelt there; it was the scene of the sacrifice of Elias and of the priests of Baal.

Places of interest in Galilee:
● Nazareth, or the city of flowers, the residence of the Mother of God at the time of the Annunciation, and of Christ till His thirtieth year.
● Southeast of it is Mount Thabor, where the transfiguration took place, and Nairn, where Christ restored the young man to life.
East of Nazareth is Cana, where Christ performed His first miracle at the wedding-feast.

On the lake of Genesareth are situated:
● Capharnaum, “Christ’s own city,” in which He dwelt and where He worked so many miracles, e.g., the cure of the centurion’s son, and the raising of the daughter of Jairus; here, too, He promised the institution of the Blessed
Sacrament and called the apostle Matthew;
● To the south is Bethsaida, whence came the apostles Andrew and Philip;
● Then comes Magdala, the dwelling-place of the sinner Magdalen;
● Tiberias is also a town on this lake.

In the north of Galilee is:
● Csesarea Philippi, where Peter received the power of the keys.
● Quite beyond the boundaries of Galilee, in Phoenicia, on the coast, are the two cities of Tyre and
Sidon, more than once visited by Christ.
● On the borders of Galilee is the range of the Lebanon, ascending to 10,000 meters, and covered with perpetual snow; not more than three hundred cedars remain of its once famous forest;
● To the east is Hermon, rising about 9500 meters; and still further east is Damascus, in the neighborhood of which St. Paul was converted.

Places of interest in Perrea:
● Close by the Dead Sea, and eastward of the mouth of the Jordan, near to Bethabara is the place where St. John baptized; here he pointed out Christ and called Him the Lamb of God;
● Further to the east is Mount Nebo, on which Moses died;
● South of the lake of Genesareth is Pella, the refuge of the Christians during the siege of Jerusalem in the year 70 A.D.

JESUS OF NAZARETH IS THE REDEEMER OR CHRIST

The Jews called the coming Redeemer the Messias (in Hebrew), or the Christ (in Greek), i.e., the Anointed One. The “anointed of the Lord” was the usual epithet among the Jews for prophets, high priests, and kings, because they were anointed in. sign of their mission on their appointment to office, and this anointing symbolized the light and strength of the Holy Ghost, and reminded them of the duty of clemency. The coming Messias was to be prophet, priest, and king, all in one, and the greatest of them all, hence it was usual to call Him simply, “the anointed of the Lord.” This unction of the Messias was not a physical, exterior act, but the interior dwelling of the Holy Spirit (Psalm 44:8; Acts 10:38).

1. Jesus of Nazareth is the Redeemer, because all the prophecies have their fulfilment in Him.

Jesus often appealed to this circumstance (John 5:39; Luke 18:31), especially in His conversation with the two disciples on the way to Emmaus (Luke 24:26). St. Matthew points out, in his Gospel, how the prophecies are fulfilled in Christ. Many Jews have been converted on comparing the life of Christ with the prophecies.

2. Jesus of Nazareth is the Messias, because the kingdom founded by Him on Earth has been enduring.

The success of many of those who claimed to be the Messias has ever been merely temporary; but Jesus of Nazareth has had His followers in every age. Had His kingdom, the Church, been the work of men, it would have been destroyed long ago. That it has survived, in spite, too, of so much persecution, is a proof that it is God’s work, and that its founder must be the heaven-sent Messias (Cf. the words of Gamaliel, Acts 5:38).

3. Jesus Himself claimed the name of Redeemer.

● On the occasion of His conversation with the Samaritan woman, and in presence of the high priest Caiphas.

● The Samaritan woman said to Christ at the well: “I know that the Messias cometh, Who is called Christ,” and Christ replied: “I am He Who am speaking with thee” (John 4:25-26).

● The high priest Caiphas said to Christ: “I adjure Thee by the living God that Thou tell us if Thou be Christ the Son of God,” and Christ answered: “Thou hast said it!” (Matthew 26:64).

● On another occasion St. Peter was commended for calling Him “the Christ, the Son of the living God” (Matthew 16:16).

4. The angels announced Him as the Redeemer.

● When they appeared to the shepherds near Bethlehem, and in St. Joseph’s vision.

● An angel stood by the shepherds and said: “Fear not, for behold I bring you good tidings of great joy that shall be to all the people; for this day is born to you a Savior, Who is Christ the Lord” (Luke 2:10).

● When St. Joseph was thinking of dismissing our Blessed Lady, an angel appeared to him in sleep and announced the
birth of Christ: “Thou shalt call His name Jesus, for He shall save His people from their sins” (Matthew 1:21).

● Since Jesus of Nazareth is the Christ or Messias, He is called Jesus Christ, and this is the name He Himself uses in John 17:3.