CFE 101: MIDTERM EXAM

Course Outline for Midterms:

CHAPTER I: God the Father Journeys with His People

A. In the Torah (Law)
B. In the Nevi’im (Prophets)
C. In the Ketuvim (Writings)

CHAPTER II: God the Son Journeys with His People

A. Jesus as the fullness of God’s Revelation
A.1. Mary’s Fiat
A.2. John the Baptist
B. Jesus and the Kingdom of God
B.1. Jesus’ Preaching Ministry
B.2. Jesus’ Healing Ministry
B.3. Jesus’ Table Fellowship

*************************************************************
B. In the Nevi’im

What is a Prophet?
• One chosen by God to speak in His Name
• Various Titles: “Man of God”, Man of the Spirit, Servant of the Lord
• Functions: Spokesmen of God, Intermediaries between God and His people
• Means of Communication: they received God’s message thru visions, dreams, and ecstacies and were transmitted to the
people thru preachings, teachings and symbolic actions.
• Office of the prophet: A direct call from God, not due to heredity, not due to appointment of kings or priests
• Term of Office: it is transient, not permanent, subject entirely to the Divine Will

Central Message of the Prophetic Call: God’s Plea for the Israelites to return to their relationship with God.
• They should return to their God. (Isa 55:7)
• They should seek the Lord. (Amos 5:4-6)
• They should know the Lord again. (Hos 6:3)

The Prophetic Books: 16 books (4 major, 12 minor), distinction referring only to length not importance.
• 4 major prophets: Isaiah, Jeremiah, Ezekiel, and Daniel
• 12 minor prophets: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and
Malachi

Timeline:
• 8th Century BC: Amos, Hosea, Isaiah, and Micah
• 6th Century BC: Nahum, Zephaniah, Habakkuk, Jeremiah, Ezekiel
• Persian Period: Haggai, Zechariah, and Malachi
• Later Period: Obadiah and Jonah
• Dating of Daniel: 2 theories, one places it in the 6th Century while the other in the 2nd Century. Jewish and Christian Traditions
holds to the 6th Century date.

B.1. The Book of Isaiah

• In Hebrew, Isaiah means, “the Lord is Salvation” or “the Lord saves”
a. Public Ministry: Isaiah probably began his public ministry at the age of 20 and prophesied from around 742 to 701 B.C. in
Jerusalem. He held the post of royal adviser to the Kings of Judah.

b. Mission: As a prophet, Isaiah was given a mission to proclaim the fall of Israel and the chastisement of Judah due to their
flagrant violations of the Lord’s covenant.
 c. Importance:
ü It is the Old Testament book most quoted in the New Testament;
ü It offers the most significant teaching on the Messiah and the Christian plan of salvation.
ü Its length and location in the Bible.

d. Historical Context
One of the unique features of Isaiah’s book, and one which has led to the theory of multiple authorship, is its address to
three different historical settings.
ü First: Isaiah’s lifetime, from 739 to 701 B.C. This time span is covered in chapters 1-39.
ü Second and third: long years after Isaiah’s death. They are the periods of exile (605-539 B.C.), chapters 40-55,
ü Fourth: The return (the total period is 539 – 500/400 B.C.), chs. 55-66

NB: Isaiah appeared at a critical moment of Israel’s history.

e. Message:
ü The book of Isaiah deals with the great themes of God, man and salvation.
ü The two main themes that run throughout the book are the transcendence of God, and the grave offense that man’s
sin causes him.

The specific theme for each of the book’s three sections is:
1. Part One: The Messiah that is to come (chapters 1-39);
2. Part Two: Salvation for the whole world (chapters 40-55);
3. Part three: Hope in regard to the End Times (chapters 56-66).

f. The Moral Decline of Israel and Judah

Isaiah speaks out:
ü Against the moral conditions in the kingdom of Judah - against the idolatry, corruption, indifference to the suffering of
the poor, and growing oppression that flourished in this time.
ü To promise hope and salvation for those who remain faithful to the covenant with the Lord, and
ü To bring comfort and consolation in the face of the mounting threats to the kingdom and God’s Chosen People.

g. God Revealed in Isaiah

ü Isaiah writes about the holiness of God – the fact that he is above all created things, visible and invisible.
ü But this God, the Lord who reveals himself to Israel as being almighty and above all things, the author of creation and
of human history, is not an abstract of being.
ü He is a personal being, having attributes and qualities that can be described in human terms.

B.2. The Book of Jeremiah

The book of Jeremiah is an account of the prophecies given to the prophet Jeremiah by God. The book addresses events and
concepts that impacted not only Judah, but our lives as believers today. God calls us and warns us to live in holiness. When we
reject His warnings, God allows us to suffer the consequences of our sinful choices. However, God also provides a way of escape
or rescue from our bad choices through repentance and restoration. This process gives us hope that as His children, He may
discipline us, but will never leave us or forsake us.

a. Life and Teachings:

Jeremiah's life and teachings had a profound effect on the future development of both Judaism and Christianity. In the New
Testament, many passages indicate that both Jesus and Paul not only accepted certain ideas from Jeremiah but gave them a
central place in their own interpretations of the meaning of religion. For this reason, along with others, Jeremiah is often regarded
as the greatest of the Hebrew prophets.

b. Public Ministry:
The period in which Jeremiah lived and worked was one of the most critical in Hebrew history. His public ministry began
during the reign of King Josiah (640–609 B.C.) and lasted until sometime after the fall of Jerusalem and the beginning of the
Babylonian captivity. He encountered strong opposition from King Jehoiakim (609–598 B.C.) and King Zedekiah (597–586 B.C.),
and on more than one occasion, his life was threatened. After the fall of Jerusalem, the Babylonians permitted him to remain in his
homeland; many of his fellow countrymen were taken into captivity. Later, he was taken to Egypt against his will by a group of
exiles who found it necessary to flee Jerusalem for their own safety. In Egypt, Jeremiah died after a long and troublesome career.
 c. Message:
Nothing that Jeremiah taught during his career was more significant than his doctrine concerning the New Covenant. In
Chapter 31 of his book, we read: "'The time is coming,' declares the Lord, 'when I will make a new covenant with the house of
Israel and with the house of Judah.'" The Old Covenant, based on laws that were decreed as far back as the time of Moses, was a
contract, or agreement, between Yahweh and the Israelites, in which the people agreed to obey all of the commandments given to
them. But the Israelites did not live up to the terms of that agreement, and Jeremiah believed that he knew the principal reasons
why they had not done so: the evil desires and wrong motives that were parts of their human nature.

The only thing that could bring about a right relationship with Yahweh would be a change of heart — in other words, a new
nature. Such change was unattainable except by means of the New Covenant, in which Yahweh promises to do for the Israelites
that which they cannot do for themselves.

Closely associated with this conception of the New Covenant is Jeremiah's teaching concerning individual responsibility. The
prophets who preceded Jeremiah usually spoke in terms of a social solidarity, which meant that Yahweh's relationship to Israel
concerned the nation as a whole. All citizens would be judged and either punished or rewarded. When the people of Judah
responded to Jeremiah's warnings of impending disaster by saying that they were being punished not because of their own sins
but because of the sins of their ancestors, Jeremiah challenged this ancient doctrine. He declared that each individual is
accountable for his own conduct.

d. Analysis
The individual experience of religion, in contrast with mere external forms of worship, is the dominant theme in all of
Jeremiah's teachings. For him, the relationship between a person and Yahweh is the most essential element in genuine religious
experience. The external forms of worship, such as the offer of sacrifices, payment of vows, and participation in Temple services,
are meaningless except insofar as they might contribute toward a changed nature in which Yahweh's spirit takes possession of a
person's mind and heart.

B.3. The Book of Hosea

a. Meaning
ü The name Hosea means, "to save, salvation" is the first of the so-called Minor Prophets. These twelve prophets are
comprised in one single book in the Hebrew Bible and are called "the Twelve".
ü Date Written: 755-725 BC
ü Author: Hosea, son of Beeri

b. Public Ministry
Hosea's ministry began during the reign of Jeroboam II, king of Israel (786-746 BC). The exact dates of his ministry are hard
to ascertain, but clearly he prophesied during the last years before the fall of the Northern Kingdom of Israel to Assyria. It was a
period of affluence in Israel and many Israelites thought that the rising Assyrian power would prove to be an ally. After Jeroboam
II, six kings of Israel ruled in rapid succession over a 20 year period. Four were assassinated by their successor (2 Kgs 15). At
the heart of their disputes was the Assyrian issue. After a period of mixed policies, tributes and failed dealings the Assyrians
defeated Israel in 722 BC and took the northern ten tribes into permanent exile and assimilation.

The Book of Hosea is a loose collection of the prophet's oracles. It consists of two main sections: Ch. 1-3 detail Hosea's
relationship with his unfaithful wife Gomer and Ch. 4-14 tell of Israel's unfaithfulness to the Lord.

c. Life and Teachings

The Lord gives Hosea one of the most shocking commands in the Bible: Marry a prostitute! (1:2) Hosea obeys and marries
Gomer and they have three children. Then she apparently returns to her immoral lifestyle, but Hosea seeks her out, redeems her
and takes her back (3:2). Their relationship is meant to be a metaphor for the Lord's relationship with his people. Gomer's
unfaithful character mirrors Israel's infidelity to the Lord. Even Hosea and Gomer's children represent problems in the Lord's
relationship with his people (See Ch. 1). The people of Israel are in a covenant relationship with the Lord, but they have all but
forgotten their commitment to him. Through Hosea, the Lord brings legally-toned accusations against them, a covenant lawsuit
against his bride. Israel has committed spiritual adultery against the Lord by worshipping other gods and paying tribute to the
Assyrians.

d. Message
Hosea powerfully presents the image of the nation as the bride of the Lord. Other biblical books, such as Song of Songs,
Isaiah, Revelation and the gospels, use this theme to explain the depth of God's love for his people and the gravity of breaking our
 relationship with him through sin. Sin separates us from God, but his mercy extends to cover us through Jesus. Hosea shows the
mercy of God who welcomes back his bride after her time of unfaithfulness (3:5). The Lord's willingness to forgive his bride for her
betrayal shows his willingness to forgive us for our sins. Not only does the bridal imagery show the intensity of God's desire for his
people, it illustrates the extravagance of his mercy.

B. 4. The Book of Amos

a. Life and Teachings
The name Amos is a Hebrew baby name which means: Strong, Carried or Brave.
Amos was a sheep breeder of Tekoa in Judah, who delivered his oracles in the Northern Kingdom during the prosperous reign
of Jeroboam II (786–746 B.C.). He prophesied in Israel at the great cult center of Bethel, from which he was finally expelled by the
priest in charge of this royal sanctuary (7:10–17). The poetry of Amos, who denounces the hollow prosperity of the Northern
Kingdom, is filled with imagery and language taken from his own pastoral background. The book is an anthology of his oracles and
was compiled either by the prophet or by some of his disciples.

b. Public Ministry
The prophecy of Amos begins with a sweeping indictment of Damascus, Philistia, Tyre, and Edom; but the forthright herdsman
saves his climactic denunciation for Israel, whose injustice and idolatry are sins against the light granted to her. Israel could indeed
expect the day of the Lord, but it would be a day of darkness and not light (5:18). When Amos prophesied the overthrow of the
sanctuary, the fall of the royal house, and the captivity of the people, it was more than Israelite officialdom could bear. The priest of
Bethel drove Amos from the shrine—but not before hearing a terrible sentence pronounced upon himself.

c. Message
Amos is a prophet of divine judgment, and the sovereignty of the Lord in nature and history dominates his thought. But he was
no innovator; his conservatism was in keeping with the whole prophetic tradition calling the people back to the high moral and
religious demands of the Lord’s revelation.

Amos’s message stands as one of the most powerful voices ever to challenge hypocrisy and injustice. He boldly indicts kings,
priests, and leaders (6:1; 7:9, 16–17). He stresses the importance and the divine origin of the prophetic word (3:3–8); one must
either heed that word in its entirety or suffer its disappearance (8:11–12). Religion without justice is an affront to the God of Israel
and, far from appeasing God, can only provoke divine wrath (5:21–27; 8:4–10). The Lord is not some petty national god but the
sovereign creator of the cosmos (4:13; 5:8; 9:5–6). Amos alludes to historical forces at work through which God would exercise
judgment on Israel (6:14).

Several times he mentions deportation as the fate that awaits the people and their corrupt leaders (4:3; 5:5, 27; 7:17), a
standard tactic of Assyrian foreign policy during this period. Through the prophetic word and various natural disasters (4:6–12) the
Lord has tried to bring Israel to repentance, but to no avail. Israel’s rebelliousness has exhausted the divine patience and the
destruction of Israel as a nation and as God’s people is inevitable (2:4, 13–16; 7:8–9). As it is presented in this book, Amos’s
message is one of almost unrelieved gloom (but see 5:14–15). A later appendix (9:11–15), however, ends the book on a hopeful
note, looking beyond the judgment that had already taken place in fulfillment of Amos’s word.

B.5. The Book of Jonah

a. Meaning and Ministry
The name “Jonah” means “dove” in Hebrew, but Jonah’s character is anything but dove-like. Jonah is commanded to go east
to Nineveh but flees toward the westernmost possible point (1:2–3), only to be swallowed by a great fish and dumped back at this
starting point (2:1, 11). The sailors pray to their gods, but Jonah is asleep in the hold (1:5–6). The prophet’s preaching is a
minimum message of destruction, while it is the king of Nineveh who calls for repentance and conversion (3:4–10); the instant
conversion of the Ninevites is greeted by Jonah with anger and sulking (4:1). He reproaches the Lord in words that echo Israel’s
traditional praise of his mercy (4:2; cf. Ex 34:6–7). Jonah is concerned about the loss of the gourd but not about the possible
destruction of 120,000 Ninevites (4:10–11).

b. Summary
The story of Jonah has great theological import. It concerns a disobedient prophet who rejected his divine commission, was
cast overboard in a storm and swallowed by a great fish, rescued in a marvelous manner, and returned to his starting point. Now
he obeys and goes to Nineveh, the capital of Israel’s ancient enemy. The Ninevites listen to his message of doom and repent
immediately. All, from king to lowliest subject, humble themselves in sackcloth and ashes. Seeing their repentance, God does not
carry out the punishment planned for them. At this, Jonah complains, angry because the Lord spares them.
 This fascinating story caricatures a narrow mentality which would see God’s interest extending only to Israel, whereas God is
presented as concerned with and merciful to even the inhabitants of Nineveh (4:11), the capital of the Assyrian empire which
brought the Northern Kingdom of Israel to an end and devastated Jerusalem in 701 B.C. The Lord is free to “repent” and change
his mind. Jonah seems to realize this possibility and wants no part in it (4:2; cf. Ex 34:6). But the story also conveys something of
the ineluctable character of the prophetic calling.

c. Message
Unlike other prophetic books, this is not a collection of oracles but the story of a disobedient, narrow-minded prophet who is
angry at the outcome of the sole message he delivers (3:4). It is difficult to date but almost certainly is postexilic and may reflect
the somewhat narrow, nationalistic reforms of Ezra and Nehemiah. As to genre, it has been classified in various ways, such as
parable or satire. The “sign” of Jonah is interpreted in two ways in the New Testament: His experience of three days and nights in
the fish is a “type” of the experience of the Son of Man (Mt 12:39–40), and the Ninevites’ reaction to the preaching of Jonah is
contrasted with the failure of Jesus’ generation to obey the preaching of one who is “greater than Jonah” (Mt 12:41–42; Lk 11:29–
32).

C. In the Ketuvim
Ketuvim is the third and final section of the Tanakh after Torah (law) and Nevi'im (prophets). In English translations of the Old
Testament this section is usually entitled "Writings" or "Hagiographa".
The Ketuvim are a miscellaneous collection of liturgical poetry, secular love of poetry, wisdom literature, history, apocalyptic
literature, a short story, and a romantic tale. They were composed over a long period of time, from before the Babylonian Exile in
the early 6th century B.C.E to the middle of the 2nd century B.C.E.

C.1. The Book of Job

In Hebrew, the name Job means "persecuted, hated". Job is a righteous man who is tested by God, enduring many tragedies
and hardships while struggling to remain faithful. The Book of Job is an exquisite dramatic treatment of the problem of the suffering
of the innocent. The contents of the book, together with its artistic structure and elegant style, place it among the literary
masterpieces of all time. This is a literary composition, and not a transcript of historical events and conversations.

a. Life and Origin

Job was an Arabian patriarch who resided in the land of Uz. A rich man who was subjected to many trials which he overcame
with dignity and patience. It is uncertain who the writer of the book of Job was. Nevertheless, some attribute it to Job himself;
others to Moses or one of the prophets. This Book takes its name from the holy man of whom it treats: who, according to the more
probable opinion, was of the race of Esau; and the same as Jobab, king of Edom, mentioned Gen. 36.33.

b. Summary:
The prologue (chaps. 1–2) provides the setting for Job’s testing. When challenged by the Satan’s questioning of Job’s
sincerity, the Lord gives leave for a series of catastrophes to afflict Job. Three friends come to console him. Job breaks out in
complaint (chap. 3), and a cycle of speeches begins. Job’s friends insist that his plight can only be a punishment for personal
wrongdoing and an invitation from God to repent. Job rejects their inadequate explanation and challenges God to respond
(chaps. 3–31). A young bystander, Elihu, now delivers four speeches in support of the views of the three friends (chaps. 32–37). In
response to Job’s plea that he be allowed to see God and hear directly the reason for his suffering, the Lord answers (38:1–42:6),
not by explaining divine justice, but by cataloguing the wonders of creation. Job is apparently content with this, and, in an epilogue
(42:7–17), the Lord restores Job’s fortune.

c. Message:
In his sufferings Job abandoned all hope for the restoration of health and good fortune in this world (xvii, 11-16; xxi). If he were
to continue to hold to the hope of reward here Satan would not be defeated. In the complete failure of all his earthly hopes, Job
fastens his gaze upon the future. In the argument of the first series of speeches Job in his depression regards the future world only
as the end of the present existence. The soul indeed lives on, but all ties with the present world so dear to us are forever broken.
Death is not only the end of all earthly suffering (ii, 13-19), but also of all earthly life (vii, 6-10), and all earthly joys (x, 21-22), with
no hope of a return to this world (xiv, 7-22). It is not until the second series that Job's thoughts on the future life grow more hopeful.
However, he expects as little as in the first discussion a renewal of the life here, but hopes for a higher life in the next world.

As early as chapter xvi (19-22) his hope in the recognition of his virtue in the next world is strengthened. It is, however, in xix
(23-28) that Job's inspired hope rises to its greatest height and he utters his famous declaration of the resurrection of the body.
Notwithstanding this joyous glimpse into the future, the difficult problem of the present life still remained: "Even for these lives how
can the wisdom and goodness of God be so hard towards His servants?" Of this the complete solution, so far as such was
possible and was included in the plan of the book, does not appear until the discourses of Eliu and Yahweh are given.

C.2. The Book of Ecclesiastes

a. Meaning and Authorship
The title Ecclesiastes is a Latin transliteration of the Greek translation of the Hebrew Qohelet (pronounced
KO-HEL-ET), the pseudonym used by the author of the book. Kohelet means "Gatherer", but traditionally
translated as "Teacher" or "Preacher". In traditional Jewish texts, King Solomon is named as the author
although modern scholars reject this. The book is written around 970-225 BC.

b. Purpose
The book of Ecclesiastes contains Proverbs, maxims, sayings, and is largely an autobiographical story. The purpose of
Ecclesiastes is to spare future generations the suffering and misery of seeking after foolish, meaningless, materialistic emptiness,
and to offer wisdom by discovering truth in seeking after God.

c. Message
Ecclesiastes is a Wisdom book that explores life from a pessimistic perspective. While Proverbs proposes salient points of
wisdom to be followed, Ecclesiastes exposes the utter futility of human life without God. Qohelet, the author of Ecclesiastes, cries
"Vanity of vanities! All is vanity!" (1:2). Traditionally, Qohelet is identified with King Solomon as "son of David and king
in Jerusalem," (1:1) but the book does not mention Solomon by name.

The book examines many issues, but the focus is on where human beings spend their energies. Qohelet rejects three goals
which people regularly pursue: knowledge, money and pleasure. Each one is "vanity and a striving after wind" (1:14). While he
acknowledges the usefulness of knowledge and wisdom (7:12), Qohelet rejects seeking them as vain (1:17). The accumulation of
wisdom and knowledge is merely a human undertaking when what God really desires from us is obedience (12:13).

Work and money also play a central role in the book. Qohelet observes how people spend their days working and toiling, but
never seem to gain from it. Everyone seems stuck in a useless pattern of striving. Even those who achieve material success
often find that they don't get to enjoy the fruits of their labor (6:2). Qohelet's observations line up with the curse of toil that Adam
received after the Fall (Gen 3:17).

While Qohelet's observations are somewhat despairing in tone, we are not meant to reject working or gaining wisdom (3:22;
10:10). Rather, through Ecclesiastes we realize the shortness of human life, the smallness of our work, the insignificance of our
lives without God. Qohelet helps us understand that there are many pursuits in human life that are not worth investing our time
and energy in. Rather, we should seek God and keep his commandments. For money, pleasure and knowledge are merely
necessary things along the path of life, but God is the goal of the journey.

For Qohelet, it seems at first that money, pleasure and wisdom will produce human happiness. But he is continually surprised
to find out that this is not always the case. It seems unjust, even evil, that a person could work hard all his life and never enjoy the
results (6:2). Yet throughout Ecclesiastes, we come to realize that happiness is a gift from God, not something we can
produce. Even the enjoyment of our own work is a gift.

Ecclesiastes often uses the Hebrew word hebel, which is usually translated as "vanity." The word has many shades of
meaning from "breath, wind, vapor" to "worthlessness, darkness, absurdity."

The book discusses the finality of death, which brings all earthly pursuits to a sudden halt. It is as if all the grand projects of
man are simply cut off. No one can escape from death; it envelops the good and the wicked alike (9:2).

Ecclesiastes is hard to stomach because it confronts us so sharply with the contradictions of life. Yet the hard truths which
Ecclesiastes teaches lift our vision higher. While our daily work is important in a limited sense, Ecclesiastes focuses us on the
ultimately important purposes of life: to love God and keep his commandments (12:13).
 C.3. The Book of Wisdom/ Wisdom of Solomon
a. Authorship
The Wisdom of Solomon was believed by some to have been written by King Solomon, although his name appears
nowhere in the text. However, the early church rejected the authorship of Solomon; an ancient manuscript known as
the Muratorian fragment refers to the Wisdom of Solomon as having been written by “the friends of Solomon in his honor.” It is
widely accepted today, even by the Catholic Church, that Solomon did not write the book.

It is more difficult to ascertain the date than the place of composition of the Book of Wisdom. It is universally admitted that
when the writer describes a period of moral degradation and persecution under unrighteous rulers who are threatened with
heavy judgment, he has in view the time of either Ptolemy IV Philopator (221-204 B.C.), or Ptolemy VII Physicon (145-117
B.C.), for it is only under these depraved princes that the Egyptian Jews had to endure persecution. But it is confessedly
difficult to decide which of these two monarchs the author of Wisdom had actually in view. It is even possible that the work
"was published after the demise of those princes, for otherwise it would have but increased their tyrannical rage".

b. Purpose
The book contains two general parts, the first nine chapters treating of Wisdom under its more speculative aspect, and
the last ten chapters dealing with Wisdom from an historical standpoint. The following is the author's train of thought in the
speculative part (chaps. i-ix). Addressing himself to kings, the writer teaches that ungodliness is alien to Wisdom and courts
punishment and death (i), and he sets forth and refutes the arguments which the wicked advance to the contrary: according to
him, the frame of mind of the ungodly is contrary to man's immortal destiny; their present life is only in appearance happier
than that of the righteous; and their ultimate fate is an unquestionable proof of the folly of their course (ii-v).

He thereupon exhorts kings to seek Wisdom, which is more needful to them than to ordinary mortals (vi, 1-21), and
describes his own happy experience in the quest and possession of that Wisdom which is the Splendor of God and is
bestowed by Him on earnest suppliants (vi, 22-viii). He subjoins the prayer (ix) by which he has himself begged that Wisdom
and God's Holy Spirit might be sent down to him from heaven, and which concludes with the reflection that men of old were
guided by Wisdom — a reflection which forms a natural transition to the review of Israel's ancient history, which constitutes the
second part of his work.

The author's line of thought in this historical part (ix-xix) may also easily be pointed out. He commends God's wisdom (1)
for its dealings with the patriarchs from Adam to Moses (x-xi, 4); (2) for its just, and also merciful, conduct towards
the idolatrous inhabitants of Egypt and Canaan (xi, 5-xii); (3) in its contrast with the utter foolishness and consequent
immorality of idolatry under its various forms (xiii, xiv); finally (4), for its discriminating protection over Israel during the plagues
of Egypt, and at the crossing of the Red Sea, a protection which has been extended to all times and places.

c. Message
The Book of Wisdom knows of only one God, the God of the universe, and the Yahweh of the Hebrews. This one God is
"He who is" (xiii, 1), and His holiness is utterly opposed to moral evil (i, 1-3). He is the absolute master of the world [xi, 22],
which He has created out of "formless matter" [xi, 18], a Platonic expression which in no way affirms the eternity of matter, but
points back to the chaotic condition described in Genesis 1:2. A living God, He made man after His image, creating him
for immortality (ii, 23), so that death entered the world only through the envy of the Devil (ii, 24). His Providence (pronoia)
extends to all things, great and small [vi, 8; xi, 26], taking a fatherly care of all things (xiv, 3), and in particular, of His chosen
people (xix, 20). He makes Himself known to men through His wonderful works (xiii, 1-5), and exercises His mercy towards
them all [xi, 24; xii, 16; xv, 1], His very enemies included (xii, 8).

The central idea of the book is "Wisdom", which appears in the work under two principal aspects. In its relation to man,
Wisdom is here, as in the other Sapiential Books, the perfection of knowledge showing itself in action. It is particularly
described as resident only in righteous men, as a principle soliciting man's will, as within God's gift (vii, 15; viii, 3, 4), and as
bestowed by Him on earnest suppliants (viii, 21-ix). Through its power, man triumphs over evil (vii, 30), and through its
possession, one may secure for himself the promises of both the present and the future life (viii, 16, 13). Wisdom is to be
prized above all things (vii, 8-11; viii, 6-9), and whoever despises it is doomed to unhappiness (iii, 11).

C.4. The Book of Psalms

a. Meaning and Authorship
In Hebrew, Psalms means, "praises" or "book of praises". The authorship of most of the psalms is anonymous, although
tradition has long attributed the entire collection to King David. It is possible, but not probable, that David may have written
some of them. Recent excavations and discoveries indicate quite clearly that parallels to certain of the psalms were in
 existence as early as the period of the monarchy, and the fact that David has been referred to as the "sweet singer of Israel"
lends some support to the tradition. However, most of the psalms reflect ideas and conditions that came into existence long
after the time of King David.

b. Purpose
The psalms were used in connection with worship services conducted in the Temple at Jerusalem. Some of them were
sung by the pilgrims on their journeys to the Central Sanctuary, for all of the faithful were required to attend services at this
place at least once a year if it was at all possible for them to do so. Some of the hymns would be sung when the pilgrims first
came in sight of the city of Jerusalem and others as they stood before the entrance to the Temple.
Some of the hymns were antiphonal numbers, and their use constituted an essential part of the worship service. Hymns
and prayers of adoration were used on appropriate occasions, such as the beginning of the new year, particular feast days,
the enthronement of Yahweh, and celebrations of important events in Hebrew history. There were songs of praise to Yahweh
for the mighty works that he had performed, and there were songs of thanksgiving for the way in which the Hebrews had been
delivered from the hands of their enemies. Other songs were written in praise of the Law.

c. Message
The Book of Psalms in the canon of the sacred Scriptures gives to the modern reader an insight into the religious life of
the Hebrews that cannot be obtained from any of the other Old Testament writings. Although Jeremiah and some of the other
prophets emphasized the inwardness of religion, they did so primarily to counteract the formalism that had become
conspicuous in the Temple services and other practices that they observed. In Psalms, the longings, the hopes, the sorrows,
and the disappointments of individual worshipers find their clearest expression. Here, we find what the various authors felt
even in those situations that they were not able to understand. Although some of the psalms are probably as old as the time of
King David, not until a relatively late period was the entire collection gathered and organized in the form in which it has been
preserved.

CHAPTER II: God the Son Journeys with His People

A. Jesus as the fullness of God’s Revelation (Hebrews 1:1-4)

- “In many and various ways, God spoke of old to our fathers by the prophets, but in these last days he has spoken to us
through a Son”.
- Christ, the Son of God made man, is the Father’s one, perfect and unsurpassable Word.
- God has revealed himself fully by sending his own Son, in whom he has established his covenant forever. The Son is his
Father’s definitive Word; so there will be no further Revelation after him.

Jesus as the New Adam (1 Corinthians 15:45)

- Just as Adam’s disobedience to God allowed sin and damnation to enter the world, the obedience of Jesus to God, his
Father, allowed salvation to enter the world.
- Just as Adam threw away his sinless status through disobedience, Jesus kept his sinless status through obedience.
- Adam was formed out of the dust of the earth; Jesus fell three times into the dust on the way to Calvary.

A.1. Mary’s Fiat (Luke 1: 26- 38)

The word "fiat" means an official decree or to give sanction to something. In Latin it means "let there be" or "let it
happen/exist." For example, in Genesis when God said "Let there be light" the Latin phrase is "fiat lux."
The word in common language has become a kind of "catch all" word to describe a permission received or a rule given.
Mary's response to the angel was a "fiat" statement: "Behold, I am the handmaid of the Lord. May it be done to me according
to your word." When we refer to Mary's fiat we are referring to Mary's submission to the will of God.
From antiquity, Mary has been called "Theotokos", or "God-Bearer" (Mother of God). The word in Greek
is "Theotokos". The term was used as part of the popular piety of the early first millennium church. It is used throughout the
Eastern Church's Liturgy, both Orthodox and Catholic.

What can we emulate from Mother Mary?

ü Her great faith and trust in God brought the Savior Jesus.
ü Mary perfectly embodies the obedience of faith.
ü Faith: “full submission of the intellect and the will.”
ü Message: Like Mary, the model of faith, we emulate her simplicity, humility, and great faith, so that we can entrust
ourselves to the Lord as she did. We can do this by being contented with what we have and do not demand much
from your parents. We can also make our faith grow and bear fruit.
 Another important event to note about Mother Mary is her visit to Elizabeth (Visitation). This Visitation pertains to the visit
of Mary, the Mother of God, with the child Jesus in her womb, to her cousin Elizabeth. The visit took place when Elizabeth was
herself six months' pregnant with the forerunner of Christ, Saint John the Baptist. At the Annunciation of the Lord, the angel
Gabriel, in response to Mary's question "How shall this be done, because I know not man?" (Luke 1:34 ), had told her that "thy
cousin Elizabeth, she also has conceived a son in her old age; and this is the sixth month with her that is called barren:
Because no word shall be impossible with God" (Luke 1:36-27). The evidence of her cousin's own near-miraculous conception
had called forth Mary's fiat: "Behold the handmaid of the Lord; be it done to me according to thy word." It is thus appropriate
that the very next action of the Blessed Virgin that Saint Luke the Evangelist records is Mary's "making haste" to visit her
cousin.

A.2. John the Baptist (John 1:19-34)

St. John the Baptist, (born 1st decade BCE, Judaea, Palestine, near Jerusalem—died 28–36 C),is a Jewish prophet of
priestly origin who preached the imminence of God’s Final Judgment and baptized those who repented in self-preparation for
it; he is revered in the Christian church as the forerunner of Jesus Christ. After a period of desert solitude, John the Baptist
emerged as a prophet in the region of the lower Jordan River valley. He had a circle of disciples, and Jesus was among the
recipients of his rite of baptism.
ü John’s sole purpose is to prepare the people to receive the “One more than powerful than I” (Mt. 3:11), who will not
only announce but make present the Kingdom of God.
ü The Church speaks of John the Baptist as the Lord’s immediate precursor or forerunner sent to prepare His way.
ü John the Baptist was a man of humility and man of courage. He leads the people to the true light, Jesus Christ. We,
too, can be witnesses to God like John the Baptist and introduce Jesus to people as he did.

B. Jesus and the Kingdom of God (Lk. 4:31-44)

*Kingdom of God:
“In a word, the Kingdom of God is the manifestation and the realization of God’s plan of salvation in all its fullness.”
JP II, Redemptoris Missio #15

B.1. Jesus’ Preaching Ministry: It is centered on the Kingdom of God

Christ’s teaching about the Kingdom of God (KOG):
1. The KOG is the realization of God’s sovereignty over man.
2. The KOG isn’t simply God’s reign over individual people. It is a gathering together of a religious community
which would have as its head the only Begotten Son of God.
3. The KOG’s foundation is in heaven from which it’s King and Founder has descended from the bosom of the
Father.
4. The KOG will embrace all nations and will last to the end of time.

B.2. Jesus’ Healing Ministry

ü Jesus healed out of compassion and concern for every man’s total well-being.
ü He was generous with his ministry, not holding back his power, not judging if someone was worthy of healing or not,
and not trying to discern the reason the person was seeking His healing powers.
ü It is a call to personal faith and discipleship.
ü In all Jesus’ healing, his message was the same: “Your faith has been your salvation. Go in Peace!” (Lk. 7:50)

B.3. Jesus’ Table Fellowship

ü At the time of Jesus, eating together was the primary way of marking any significant event, both social and religious.
In the ancient world, to share the table with another person was making a social statement about yourself and about
your guest.
ü Christ’s table-fellowship symbolizes His whole mission and message of drawing all into His Father’s Kingdom. It
prefigures the eternal banquet in the Kingdom of God.
ü Importance:
• The special importance among the early disciples of the “Breaking of the Bread”
• The Lord’s Prayer which Christ taught His disciples. It summarizes the ministry of Christ in terms of “Abba”
(Father), the Kingdom, bread, forgiveness, and the final test.

“Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in his holiness. No discipline
seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.”
Hebrews 12:10-11