The Ministry of Reconciliation - exchange 4

Friends in Venice

Arching the heavens, canoeing the cannels

  

Dear William,
This sharing is a wonderful experience.
Thank you for leading into deeper associations. 
At the same time. it feels as if we are only scratching the surface.
God bless.
from Donald

----- Forwarded Message ----
From: WILLIAM . . .
To: Donald . . . 
Sent: Sat, 23 July, 2011 13:54:11
Subject: Re: Reconciliation

Dear Father Donald,

 

Thank you very much! Navarre is crystal clear, and I can take with me to the RCIA session the paragraph below, which ends with that wonderful statement by John Paul II. That, together with a print of the 'Biblos' extract you sent me [which will cause much interest, introducing the value of textual translation / interpretation] will confirm the biblical basis of the sacrament, which was where my research began.

  

Sacra Pagina had my brain going round in circles on this occasion (page 105) trying to work out how to interpret it for the RCIA group! - such technical analysis (reconciliation and representation, substitution and vicarious atonement, justification / expiation) would only cause dismay on the faces around the rectory table!

 

In a small 2nd hand bookshop in a nearby town, Penrith, for £8 I came upon a copy of Xavier Leon-Dufour's 'Dictionary of Biblical Theology' (the same edition on the internet compared on my return I found to be quite out of my league!), and I am finding helpful sentences under "Reconciliation", although as I read on it does attempt to widen the scope of the 'ministry of reconciliation' to more general apostolic activity, even to "architects of the peace which they announce"... which I suppose if I were of a modern mind, could be further extend to "friends of God"... 

 

So especially thank you for unfolding before me the original meaning of the text!

 

I do so delight in this research, thank you for sharing with me!

 

. . . in Our Lord, 

William.

 

--------

 

Navarre Bible Commentary

The Ministry of Reconciliation   

2 Corinthians 5:18-21.  The reconciliation of mankind with God--whose friendship we lost through original sin--has been brought about by Christ's death on the cross. Jesus, who is like men in all things "yet without sinning" (  Heb_4:14  ), bore the sins of men (cf.  Isa_53:4-12  ) and offered himself on the cross as an atoning sacrifice for all those sins (cf.  1Pe_2:22-25  ), thereby reconciling men to God; through this sacrifice we became the righteousness of God, that is, we are justified, made just in God's sight (cf.  Rom_1:17  ;   Rom_3:24-26   and notes). The Church reminds us of this in the rite of sacramental absolution: "God, the Father of mercies, through the death and resurrection of his son has reconciled the world to himself [...]." Our Lord entrusted the Apostles with this ministry of reconciliation (v. 18), this "message of reconciliation" (v. 19), to pass it on to all men: elsewhere in the New Testament it is described as the "message of salvation" (  Act_13:26  ), the "word of grace" (  Act_14:3  ;  Act_20:32  ), the "word of life" (  1Jo_1:1  ). Thus, the Apostles were our Lord's ambassadors to men, to whom St Paul addresses a pressing call: "be reconciled to God", that is, apply to yourselves the reconciliation obtained by Jesus Christ--which is done mainly through the sacraments of Baptism and Penance. "The Lord Jesus instituted in his Church the sacrament of Penance, so that those who have committed sins after Baptism might be reconciled with God, whom they have offended, and with the Church itself whom they have injured" (John Paul II, "Aperite Portas, 5).  

KJV

Now then we are ambassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled to God

Greek Study Bible (Apostolic /Interlinear)

Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος δι’ ἡμῶν·δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ.

Greek

Transliteration

English

Ὑπὲρ

uper

on behalf

Χριστοῦ

christou

of anointed

οὖν

oun

therefore

πρεσβεύομεν

presbeuomen

we are ambassadors

ὡς

ōs

as though

τοῦ

tou

θεοῦ

theou

God

παρακαλοῦντος

parakalountos

beseech

δι’

di

through

ἡμῶν

ēmōn

us

δεόμεθα

deometha

we plead

ὑπὲρ

uper

on behalf

Χριστοῦ

christou

of anointed

καταλλάγητε

katallagēte

be you reconciled

The Ministry of Reconciliation - exchange 3

2 Corinthians 5

Dear William,  
Thank you for this extremely fruitful research.
This excerpt from Navarre, the commentary gives  "reconciliation sacrament" significant place.
Later . . .
Donald

Navarre Bible Commentary

2 Corinthians 5:14-21 


   The Ministry of Reconciliation (Continuation)   


14-15 . The Apostle briefly describes the effects of Christ's death, a death he underwent out of love for man; elsewhere at greater length (cf.  Rom_6:1-11  ;  Rom_14:7-9  ;  Gal_2:19-20  ;  2Ti_2:11  ) he goes into this doctrine which is so closely connected with the solidarity that exists between Jesus Christ and the members of his mystical body. Christ, the head of that body, died for all his members: and they have mystically died to sin with and in him. Christ's death, is moreover, the price paid for men--their ransom which sets them free from the slavery of sin, death and the devil. As a result of it we belong no longer to ourselves but to Christ (cf.  1Co_6:19  ), and the new life--in grace and freedom--which he has won for us we must live for his sake: "None of us lives to himself, and none of us dies to himself. If we live, we live to the Lord, and if we die, we die to the Lord [...]. For to this end Christ died and lived again, that he might be Lord both of the dead and of the living" (  Rom_14:7-9  ). "What follows from this?", St Francis de Sales asks. "I seem to hear the voice of the Apostle like a peal of thunder startling our heart: It is easy to see, Christians, what Christ desired by dying for us. What did he desire but that we should become like him? 'That those who live might live no longer for themselves but for him who for their sake died and was raised.' How powerful a consequence is this in the matter of love! Jesus Christ died for us; by his death he has given us life; we only live because he died; he died for us, by us, and in us; our life then is no longer ours, but belongs to him who has purchased it for us by his death: we are therefore no more to live to ourselves but to him; not in ourselves but in him; nor for ourselves but for him" ("Treatise on the Love of God", book 7, chap. 8). "The love of Christ controls us", urges us: with these words St Paul sums up what motivates his tireless apostolic activity--the love of Jesus, so immense that it impels him to spend every minute of his life bringing this same love to all mankind. The love of Christ should also inspire all other Christians to commit themselves to respond to Christ's love, and it should fill them with a desire to bring to all souls the salvation won by Christ. "We are urged on by the charity of Christ (cf.  2Co_5:14  ) to take upon our shoulders a part of this task of saving souls. Look: the redemption was consummated when Jesus died on the Cross, in shame and glory, 'a stumbling block' to the Jews and folly to the Gentiles (  1Co_1:23  ). But the redemption will, by the will of God, be carried out continually until our Lord's time comes. It is impossible to live according to the heart of Jesus Christ and not to know that we are sent, as he was, 'to save sinners' (  1Ti_1 :15  ), with the clear realization that we ourselves need to trust in the mercy of God more and more every day. As a result, we will foster in ourselves a vehement desire to live as co-redeemers with Christ, to save all souls with him" ("Christ Is Passing By", 120f).  


16-17.  "Even though we once regarded Christ from a human point of view": Paul seems to be referring to knowledge based only on external appearances and on human criteria. Paul's Judaizing opponents do look on things from a human point of view, as Paul himself did before his conversion. Nothing he says here can be taken as implying that St Paul knew Jesus personally during his life on earth (he goes on to say that now he does not know him personally); what he is saying is that previously he judged Christ on the basis of his own Pharisee prejudices; now, on the other hand, he knows him as God and Savior of men. In v. 17 he elaborates on this contrast between before and after his conversion, as happens to Christians through Baptism. For through the grace of Baptism a person becomes a member of Christ's body, he lives by and is "in Christ" (cf., e.g.,  Gal_6:15  ;  Eph_2:10  ,   Eph_2:15  f;   2Co_3:9  f); the Redemption brings about a new creation. Commenting on this passage St Thomas Aquinas reminds us that creation is the step from non-being to being, and that in the supernatural order, after original sin, "a new creation was necessary, whereby (creatures) would be made with the life of grace; this truly is a creation from nothing, because those without grace are nothing (cf.  1Co_13:2  ) [...]. St Augustine says, 'for sin is nothingness, and men become nothingness when they sin'" ("Commentary on 2 Cor, ad loc."). "The new has come": St John Chrysostom points out the radical change which the Incarnation of our Lord Jesus Christ has brought about, and the consequent difference between Judaism and Christianity: "Instead of the earthly Jerusalem, we have received that Jerusalem which is above; and instead of a material temple we have seen a spiritual temple; instead of tablets of stone, holding the divine Law, our own bodies have become the sanctuary of the Holy Spirit; instead of circumcision, Baptism; instead of manna, the Lord's body; instead of water from a rock, blood from his side; instead of Moses' or Aaron's rod, the cross of the Savior; instead of the promised land, the kingdom of heaven" ("Hom on 2 Cor", 11).  


18-21.  The reconciliation of mankind with God--whose friendship we lost through original sin--has been brought about by Christ's death on the cross. Jesus, who is like men in all things "yet without sinning" (  Heb_4:14  ), bore the sins of men (cf.  Isa_53:4-12  ) and offered himself on the cross as an atoning sacrifice for all those sins (cf.  1Pe_2:22-25  ), thereby reconciling men to God; through this sacrifice we became the righteousness of God, that is, we are justified, made just in God's sight (cf.  Rom_1:17  ;   Rom_3:24-26   and notes). The Church reminds us of this in the rite of sacramental absolution: "God, the Father of mercies, through the death and resurrection of his son has reconciled the world to himself [...]." Our Lord entrusted the Apostles with this ministry of reconciliation (v. 18), this "message of reconciliation" (v. 19), to pass it on to all men: elsewhere in the New Testament it is described as the "message of salvation" (  Act_13:26  ), the "word of grace" (  Act_14:3  ;  Act_20:32  ), the "word of life" (  1Jo_1:1  ). Thus, the Apostles were our Lord's ambassadors to men, to whom St Paul addresses a pressing call: "be reconciled to God", that is, apply to yourselves the reconciliation obtained by Jesus Christ--which is done mainly through the sacraments of Baptism and Penance. "The Lord Jesus instituted in his Church the sacrament of Penance, so that those who have committed sins after Baptism might be reconciled with God, whom they have offended, and with the Church itself whom they have injured" (John Paul II, "Aperite Portas, 5).  


21.  "He made him to be sin": obviously St Paul does not mean that Christ was guilty of sin; he does not say "to be a sinner" but "to be sin". "Christ had no sin," St Augustine says; "he bore sins, but he did not commit them" ("Enarrationes in Psalmos", 68, 1, 10). According to the rite of atoning sacrifices (cf.  Lev_4:24  ;  Lev_5:9  ;  Num_19:9  ;  Mic_6:7  ;  Psa_40:7  ) the word "sin", corresponding to the Hebrew "asam", refers to the actual act of sacrifice or to the victim being offered. Therefore, this phrase means "he made him a victim for sin" or "a sacrifice for sin". it should be remembered that in the Old Testament nothing unclean or blemished could be offered to God; the offering of an unblemished animal obtained God's pardon for the transgression which one wanted to expiate. Since Jesus was the most perfect of victims offered for us, he made full atonement for all sins. In the Letter to the Hebrews, when comparing Christ's sacrifice with that of the priests of the Old Testament, it is expressly stated that "every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, then to wait until his enemies should be made a stool for his feet. For by a single offering he has perfected for all time those who are sanctified" (  Heb_10:11-14  ). This concentrated sentence also echoes the Isaiah prophecy about the sacrifice of the Servant of Yahweh; Christ, the head of the human race, makes men sharers in the grace and glory he achieved through his sufferings: "upon him was the chastisement that made us whole, and with his stripes we are healed" (  Isa_53:5  ). Jesus Christ, burdened with our sins and offering himself on the cross as a sacrifice for them, brought about the Redemption: the Redemption is the supreme example both of God's justice--which requires atonement befitting the offense--and of his mercy, that mercy which makes him love the world so much that "he gave his only Son" (  Joh_3:16  ). "In the Passion and Death of Christ--in the fact that the Father did not spare his own Son, but 'for our sake made him sin'--absolute justice is expressed, for Christ undergoes the Passion and Cross because of the sins of humanity. This constitutes even a 'superabundance' of justice, for the sins of man are 'compensated for' by the sacrifice of the Man-God. Nevertheless, this justice, which is properly justice 'to God's measure', springs completely from love, from the love of the Father and of the Son, and completely bears fruit in love. Precisely for this reason the divine justice revealed in the Cross of Christ is 'to God's measure', because it springs from love and is accomplished in love, producing fruits of salvation. The divine dimension of redemption is put into effect not only by bringing justice to bear upon sin, but also by restoring to love that creative power in man thanks to which he once more has access to the fullness of life and holiness that come from God. In this way, redemption involves the revelation of mercy in its fullness" (John Paul II, "Dives In Misercordia", 7)