This loyalty to his mission is the reason why he never yielded to any human pressure; it finally led him to death on the cross. The ‘New Covenant’, founded on Christ’s sacrifice. Such a position places human beings next to God, who, on his part, is himself characterized by ‘glory’ and ‘honour’ (cf. Viewing it from his viewpoint in the present, Paul announces, in apocalyptic language, what will happen in the meanwhile: Christ’s own activity in establishing his kingdom in history. He is offered up as life-giving nourishment. As a matter of principle it is imprudent to refer to a legislative norm or to an exemplary narrative of the Bible without taking into account its literary context. The first part of the document therefore sets out to present this characteristic biblical concept in which anthropology and theology intertwine. 3. (11.25–26). From the viewpoint of exegesis the explicit reason for this prohibition is not exactly theological, it rather reflects a symbolical representation: “the life (nepheš) of all flesh is in the blood” (Lev 17.11, 14; Deut 12.23). The presentation of the full richness of the biblical theme of covenant requires a consideration of two points of view: the deepening awareness of this reality in the history of Israel, and its narration as presented in the final redaction of the canonical Bible. Paul views the Corinthians’ behaviour as endangering the central element of the Christian faith, the presence and the activity of the Spirit of Christ in the hearts of the faithful. It is the coming of Christ in history, parallel with his coming in the Church. There is a very close relationship between covenant and love. Moral instruction certainly forms part of the Church’s essential mission, but only secondarily, i.e. 6.9–11), the prayers of Christians on earth rise to God’s presence, and God responds with his interventions in history (8.1–5). Prepared by her contact with God’s transcendence in heaven, whence she descends, still bearing God’s touch, which is love, the new Jerusalem appears in the fullness of her relationship with Christ, pervaded as she is by his newness. He has transformed death, that human event which effects total disintegration, into a most potent instrument of unity. The psalms show a soteriological understanding of creation, because they stress a link between God’s activity in creation and his activity in the history of salvation. It is an objective morality. This writing in fact constitutes a kind of handbook for moral conduct; it acclaims Israel’s unique heritage and insists particularly on the call for God’s people to partake in a unique way in the wisdom of God, because they have at their disposal a special source of wisdom: the Torah. Lastly, the author exhorts to love (10.24–25). The result is that Christians will pay with their own lives for their witness (17.6). In the New Testament Jesus himself is the martyr par excellence. The central theme of the letter is the true wisdom that comes from God (1.5) as opposed to false wisdom. Suffering itself, endured ‘for the sake of’ Jesus’ brings the community together (Mt 5.11-12). They assert the transcendence and pre-existence of the Creator, who exists prior to all creation: “Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God.” (Ps 90.2). d. The opposition the Book of Revelation to the demoniac system opposed to God. In practice, the Corinthians removed from the covenant offered by the Lord its very ‘newness’, by suffocating it in the rigid economic and social categories of a godless society. All four gospels place this call at the beginning of Jesus’ ministry (Mt 4.18–22; Mk 1.16–20; Lk 5.1–11); Jn 1.35–51). While searching for God they fail to take the final step (13.1-9). In fact Paul makes nothing more than a general assertion about legitimate authority, basing his thought on the fact that God wants order in society rather than anarchy and chaos. 2. right to the respect for beliefs and religious symbols. Though the biblical concept of the world is expressed in a language indebted to Mesopotamian culture there are particularly two elements that are lacking in these myths. Human technical potential resulting from scientific discoveries has rendered possible a use and abuse of natural resources, previously unthinkable. also 5.9–10). Consequently morality is much more than a code of conduct and attitudes. The Lord’s commitment is absolute (2 Sam 7.1–17). Two adjectives are added to this title, ‘faithful’ and ‘merciful’, which indicate two essential and necessary qualities for establishing and maintaining a covenant. Immediately after the antitheses Jesus takes up the topic of almsgiving, prayer and fasting, three important expressions of divine worship (Matt 6.1–18). Participation in eternal life is already realized in the present. The new Covenant in Jesus Christ as God’s final gift, and its moral implications. Nevertheless it finds its place within the orbit traced by the Second Vatican Council in the dogmatic Constitution on Divine Revelation. A new world pervaded with the newness of Christ will take the place of the first. In association with the victory that Christ, present and active in human history, is even now gaining, the activity of the Christian will similarly obtain victory over evil. Jesus as Son knows the Father in a complete and exclusive manner and lives in the most intimate communion with God. It follows that, intent on the final goal, the Christian grows daily in life and in love, but must at the same time remain on guard against all those influences opposed to the kingdom that may lurk on the way. He reinterprets the covenant as God’s pledge to achieve through Christ and with Christ the closest possible union with humanity, expressed in the formula ‘You are my people and I am your God’ (Jer 31.32; Ezek 36.28). For the apostle Paul moral life cannot be understood except as a generous response to love and to the gift God gave us. 9. They shall abstain from ‘the evil desires of the flesh’ (2.11), from the godless way of life (cf. In short, building on the fundamental values contained in the Decalogue, moral theology and the consequent catechetical teaching are able to propose to today’s humanity a balanced ideal that, on one hand never privileges duties to the detriment of rights or vice-versa, and, on the other hand, avoids the stumbling-block of a purely secular ethic that disregards the relationship of human beings to God. Each story begins with a situation of need, fear and danger, more often of suffering, which is later overcome. Christians are invited to “go out of it” (18.4) so as not to take part in its crimes and in their punishment; they are urged to keep away from the surrounding wicked world, but need ‘wisdom’ to inspire them with a positive outlook (cf. 18.2). The psalmists however, continue to attest their faith in a loving Creator who takes constant care of his creatures, and to raise an everlasting hymn of praise and thanksgiving: “O give thanks to the Lord, for he is good, for his steadfast love endures forever.” (Ps 136.1). Through Jesus God also brings to fulfilment two other characteristics traits of the ‘new covenant’, though this phrase is not mentioned explicitly: the forgiveness of sins (iniquity) and knowledge of God (Jer 31,34). In the Old Testament the word ‘Covenant’ is found for the first time in the flood narrative (Gen 6.18; 9.8–17). Acceptance is expressed by means of a total life-commitment. The active mediation of Christians is exercised in the actual course of history, in which the confrontation between good and evil unfolds, between the system of Christ and the worldly systems opposed to the kingdom and the covenant and activated by the power of evil. Since Christ has preceded us to the eschatological state, the world of earthly values, far from disappearing, now takes on its true and limited dimensions. 24. The relationship between divine gift and human response, between God’s antecedent action and human obligations, is a determining factor for the Bible and for the morality revealed in it. By shedding his blood, sacrificing, that is, his own life, he establishes the new and definitive covenant and obtains pardon for sins (cf. 2.43; 3.1–10; 4.5–12). The value of the natural law, or rather the capacity of the human conscience to distinguish between what should and should not be done, is acknowledged and appreciated in Rom 2.14–15. The horizon of our existence is no longer confined to our mortal, earthly life, since life in eternal communion with the risen Christ opens up an unlimited horizon. Essential in this relationship is gratitude (cf. It is impossible to combine this profound and vital union with Jesus with conduct towards God and other people which obviously contrasts with the conduct of Jesus himself . On this is founded their pessimistic evaluation of the human situation. The persistence with which a moral theme appears in diverse biblical texts, both from the standpoint of literary traditions, authors and dating, and from that of their literary genres, leads us to consider such a theme as structural and essential for the moral interpretation of the whole biblical corpus. Implications for today’s world, 1.2. Some scribes who were present are aware of the gravity of the moment and in their hearts accuse Jesus of blasphemy, of having claimed for himself a divine prerogative. 21. 3. I hope that the present text will be of help in discovering ever more the fascinating values of a genuine Christian life, and to consider the bible as an inexhaustible treasure, ever actual for determining just behaviour, on which the attainment of happiness in its fullness by individuals and by the entire human community depends. The whole of revelation – that is, the design of God, who wants to make himself known and to open to all the way of salvation – converges on Christ. Further, when celebrating the Eucharist Christians must not abuse or disregard the body of Christ by giving offence to the poorer members (1 Cor 11. In short, issuing from an experience of liberation, ‘morality in a covenantal situation’ seeks to preserve and develop this liberty, both exterior and interior, in daily life. The first pronouncement contains the programme of the whole gospel: “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil”. The guidance entrusted to human beings implies responsibility, the commitment to govern and administer. Elijah is presented as the restorer of the Mosaic faith, for the cult of Baal had pervaded the northern kingdom. Therefore the beatitudes constitute one of the most compact and explicit revelations about God that is to be found in the gospels. 134. The realized kingdom, God all in all: Paul’s message. Texts exhorting to love Christ are infrequent in the Pauline writings, but two decisive verses do assert that the Lord Jesus Christ must be loved: “Let anyone be accursed who has no love for the Lord!” (1 Cor 16.22), and “Grace be with all who have an undying love for our Lord Jesus Christ.” (Eph 6.24). Their responsibility consisted in the fact that they took no account of the implications of the Eucharist’s communitarian aspect and of their personal communion with the Lord: whoever despises his neighbour, united with the Lord in this mystery, cannot claim to value the Lord aright. 55. This awareness, that takes into account the eschatological perspective, must determine all actions. For Paul too, the sad events in Corinth did not result in a despairing abstention from the Eucharistic celebrations, but presented an opportunity for an examination of conscience, both of individuals and of the community, for formulating an ‘imperative’ to make the necessary changes, and to leave room for the ‘indicative’ of divine power, active in the new covenant, to put into action its unitive work in the body of Christ.

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