Searching Her Own Mystery: Nostra Aetate, the Jewish People, and the Identity of the Church by Mark S. Kinzer

Author:Mark S. Kinzer
Language: eng
Format: mobi
ISBN: 9781498203326
Publisher: Cascade Books, an Imprint of Wipf and Stock Publishers
Published: 2015-04-23T07:00:00+00:00

149. Classics in this modern scholarly tradition are Jeremias, Eucharistic Words, and Bouyer, Eucharist.

150. Pitre, Jewish Roots.

151. “[A]t the Last Supper, Jesus was not just keeping another annual memorial of the exodus from Egypt, important as that was. Instead, he was deliberately instituting a new Passover through which the new exodus would finally be set in motion” (Pitre, Jewish Roots, 68).

152. The four accounts are Mark 14:17–26; Matt 26:20–30; Luke 22:14–38; 1 Cor 11:23–25. In their description of the words of institution, Mark and Matthew manifest one stream of tradition, whereas Luke and 1 Corinthians display another.

153. See Gen 49:8–12; Amos 9:13–15; Zech 9:16–17.; and Hart, Beauty, 107–8. The association between wine and messianic joy is paramount in the story of the wedding at Cana (John 2:1–11).

154. The connection between the cup of the Last Supper and the cup which Jesus accepts at Gethsemane is underlined by the Catholic Catechism: “The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father’s hands in his agony in the garden of Gethsemane, making himself ‘obedient unto death.’ Jesus prays: ‘My Father, if it be possible, let this cup pass from me . . .’” (CCC 612).

155. This becomes a major theme in the Pauline letters and in John’s Apocalypse. See Phil 3:10; Rom 8:17; 2 Cor 1:5; 4:10–11; Col 1:24; Rev 6:9–11; 11:7–8; 12:10–11.

156. This is asserted explicitly in Hebrews 11:1—12:2, and implicitly in Jesus’ parable of the vineyard (Mark 12:1–11). See also Matt 23:34–39.

157. Benedict XVI, Many Religions, 62–63; emphasis added.

158. We may include Jesus in the list, leaving open the question of which formulation (the Markan-Matthean or the Pauline-Lukan) is more original. Jeremias argues for the primacy of the Markan-Matthean tradition on this particular point, and his reasoning appears cogent (Eucharistic Words, 169–71, 189–95). However, no certainty is possible on such matters, and, as seen in our analysis above, the differences between the two traditions are in fact theologically unproblematic.

159. Lohfink, Covenant, 48. Lohfink offers insightful exegesis of Jeremiah 31 (see 45–57).

160. Benedict XVI, Jesus of Nazareth, Part II, 132.

161. Lohfink, Covenant, 54.

162. Benedict XVI, Jesus of Nazareth, Part II, 135.

163. Ibid., 137.

164. In the LXX of Isaiah 53 the word hamartia (“sin”) appears six times.

165. Wright, Victory, 268–69, 271.

166. Ibid., 561.

167. Pannenberg, Systematic Theology, 477.

168. Bader-Saye, “Hermeneutics,” 458–74. See also Bader-Saye, Church and Israel, 139–40.

169. Barth, CD IV.1, 166. Bader-Saye only includes a portion of this citation in his article. Emphasis added to highlight the words which Bader-Saye will paraphrase in his assertion about the eucharistic Body of Christ.

170. Bader-Saye, “Hermeneutics.” Emphasis added to highlight the wording drawn from Barth.

171. Aquinas, ST III.73.3 (Summa, Volume 4, 2430). See Bader-Saye, Church and Israel, 179, note 18, and “Hermeneutics,” note 33.

172. Bader-Saye, Church and Israel, 140.

173. Luke is especially instructive on this point. See Luke 4:38–39; 7:36–50; 8:1–3; 10:38–42. See also Mark 7:24–30; 14:3–9.

Download

Copyright Disclaimer:
This site does not store any files on its server. We only index and link to content provided by other sites. Please contact the content providers to delete copyright contents if any and email us, we'll remove relevant links or contents immediately.