As has been the case with all the series, this article is based on outlines that were developed as a collaborative effort among those of us who are in these courses and are preparing for the comprehensive examination. The study project is largely due to the effort of my classmate Patti Christensen, who did an outstanding job coordinating among us who does what outline. The course this part deals with today is Biblical Catechetics, which I had taken back in the Spring 2015 term, and the outline was actually the work of two other classmates, Chris McNerney and Pam Lynch, both of whom did an outstanding job as well. As with the other articles, my own outline in this case is synthesized from both Pam's and Chris's work, and serves as the foundational "skeleton" upon which I construct this article today.
The period between Jesus's Resurrection and Ascension carries some very profound catechetical significance, and it encompasses roughly a 40-day period. Using the Scriptural account itself, we are now going to examine this period and its catechetical implications more closely.
To begin, it is important to understand that Jesus didn't finish His saving work at the Resurrection, as is often assumed by our Protestant friends. No, in reality it provided the place for people to find their way to salvation. This in no way denigrates the Resurrection however, as it is the crowning truth of our faith in Christ. The Catechism of the Catholic Church reminds us that the fact of the Resurrection is a central truth that is handed on as a fundamental aspect of Tradition, and that it is to be proclaimed as an essential part of the Paschal Mystery in conjunction with the Cross (CCC 638). Unlike the cracks and derisive comments of some atheists, who call Easter "Zombie Jesus Day" and other such insulting names, the Resurrection provides the greatest dimension of our salvation as is sung by our Eastern Christian brethren in their liturgies when they proclaim, "Christ is risen from the dead, by death He trampled death, and to those in the tombs He bestoweth life!" However, the Resurrection meant that the Church's work was just beginning, and the next 40 days following Christ's Resurrection would be a time of teaching and grooming the Apostles for their roles as leaders and teachers in the new Church. The central focus of Jesus's teaching here is about the Kingdom, and the main objective He had was to prepare the Apostles for their public ministries. This is important as well regarding the number of days, which we will now discuss.
Numbers and certain other things in Scripture have very important significance, and in the case of the number 40 it means that it is a time of preparation - Jesus prepared Himself with 40 days in the wilderness, and the Hebrews were sent on a 40-year trek in the wilderness to prepare them for entry into the land God had promised them. This 40-day period was no different, except now it was a formation period for the Apostles.
The 40 days between the Resurrection and the Ascension were important due to some skepticism against His followers that had been evident just before His Passion - the Jewish Sanhedrin had called Jesus a blasphemer, and there were others who accused Him of demonic activity in regard to His miracles and other works. But, His 40-day sojourn after the Resurrection allowed many to see Him alive in His body. For 40 days, He eats and drinks with the disciples, and while doing so teaches them about the Kingdom. However, His glory remains veiled by His appearance as ordinary man, and in this He had purpose as well. That purpose is beyond the scope of this question, so it can be dealt with elsewhere.
In Acts 1:3, we read that Jesus presents Himself to the Apostles as alive for 40 days after His Passion by many proofs. The text reads that He gave many proofs of His being alive over a 40-day period, and that He also spoke of the kingdom of God. Concerning this later part, Acts 8:12 shows that the Apostles, including the deacon St. Philip, would carry on that work, and in Acts 14:22 this is seen as an impetus for encouragement to remain true to the faith when adversity would inevitably strike. Then there are the "proofs." First is His empty tomb, which we read in John 20:4-9 that the disciples understood as happening but not why it happened. And, on the evening of His Resurrection, He presented Himself alive to the Apostles and other disciples on the road to Emmaus, which would be one of the pivotal experiences in this whole 40-day period. Look at my hands and feet. It is I myself! Touch me and see; a ghost does not have flesh and bones as you see I have." This is of interest, because in their condition of intense grief, they may have easily thought they were seeing things when Jesus was among them, so He did that to sort of reassure them as well. Traditional accounts say that more than 500 people witnessed Jesus as resurrected - I Corinthians 15:6 records that specifically, noting that at the time the Epistle was written, many of those people were still alive. One of the most profound accounts though was the conversion of Saul on the Road to Damascus as recorded in Acts 9:1-9 - Saul, who had formerly been one of the most violent opponents of the Church, was converted through a personal encounter with Jesus Himself, and was then transformed into the Apostle St. Paul. However, as we'll see, Jesus didn't appear to the Apostles first, and there are reasons given for that as well.
Jesus and disciples on Emmaus Road
Conversion of St. Paul
Mark 16:9-13 records that Jesus didn't appear to the Apostles initially. For one thing, they didn't believe He had even resurrected until they saw Him later. In the first part of Mark 16, it is recorded that He appeared to Mary Magdalene first and the Apostles didn't believe her.
He then appears on the Emmaus Road later, and they still didn't believe. Jesus gets onto them about their unbelief, but that also reveals a demonstration of His mercy. Despite their shortcomings, Jesus still will commission them to preach and baptize, and that reminds each of us that God is not looking for the perfect vessel to use, but rather for the willing vessel, even if it has cracks and chips in it.
As the Emmaus Road encounter is more of the focus here, Jesus essentially gives an overview of salvation history, in other words presenting the core Kerygma. The explanation of Jesus's own life and death in His own words was totally in the light of God's suffering servant (CCC 601) and this is the interpretation He gave to His disciples on the road to Emmaus. The Resurrection is to be seen in the light of both Old Testament promises as well as what Jesus said during His earthly ministry, and the phrase "in accordance with the Scriptures" embodies the truth of the Resurrection fulfilling those promises (CCC 652). His birth, in Matthew 1:23, for instance fulfills Isaiah 7:14. His ministry in Matthew chapters 12 through 19 also is self-revelatory. His death as well, as recorded in the Gospels in Matthew 12:40 as well as in Acts 2:24-28, was a fulfillment of Isaiah 52:13. Finally, His Resurrection is noted in Matthew 12:40 and in Acts 2:24-28 as well. Much of what Jesus taught, as we see in the Gospels, had very detailed fulfillment.
Jesus revealing Himself to His disciples
Another aspect we want to look at now is in Luke 24:36-43. After Jesus revealed Himself and assured the Apostles that He wasn't a spook, He asked for food, and when it was given to Him, He ate of it. A familiar formula, something the Apostles would have recognized as well, is presented here - taking/blessing/breaking/giving (Luke 24:30). This of course recalls the language of the Last Supper, and here the disciples are encountering Christ in a spiritual way, discerning His presence in the meal. This also became a reflection of the Eucharistic liturgy of the Church as well. The point made in this account, in particular the Emmaus Road encounter, was that Jesus definitely had a physical body still, but it was different now - it is no longer earthly, as it is glorified, and His humanity is no longer corruptible but is now endowed with spiritual qualities. This will form a very foundational theology for the Eucharist as well, in that the elements of the Eucharist, when consecrated, become His Body and Blood too and are no longer merely earthly substance.
The encounter with St. Peter is a very particular part of this 40-day period in that Jesus had some very specific lessons for him. The account of this is given in John 21:15-17, where Jesus asks Peter three times about his love. Peter reaffirms all three times, and it is seen as a personal restitution for the three denials Peter had voiced during Jesus's trial. What Jesus desired from Peter was a complete love, but Peter had yet to understand that, and again in His mercy Jesus settled for a close friendship by the end of the conversation. Incorporated with this questioning of Peter's love was the entrusting to Peter of the task of shepherding His entire flock. Peter is here given a unique share in the authority of Christ and would later be the visible head and chief Pastor to the whole Church. In John 21:9, the setting of this reaffirmation of Peter's love was also of significance - just as Peter had denied Christ three times in front of a fire, so now he was affirming love of Christ three times before a fire (note John 18:15-18 here as well). Despite some of Peter's shortcomings though, Christ sees in Peter the perfect person to lead His Church, and therefore the significance of this shows both Christ's mercy as well as Peter's worthiness despite his imperfections.
Jesus gives Peter task of "feeding His sheep"
Another important aspect of this catechetical dimension to the 40 days is what is commonly called the "Great Commission." Found in Matthew 28:18-20, it is a fairly studied passage of Scripture, particularly among Evangelical Protestants who use it for justification of their doctrine of the "priesthood of the believer." However, was this passage and its mandates intended for every believer, or was it more specific. The Church's position on this is that the Commission was given to the Apostles and not to all disciples of Christ. This is based on the audience to whom Jesus addressed it, as well as other more specific factors. Beginning with the first two words in the passage - all authority - we see that first Jesus got the authority from the Father, by nature of being part of the Triune Godhead, to overcome death. The Father's vindication of Jesus at the Resurrection gave Jesus authority over all creation. Jesus then confers this authority to His Apostles to preach His Gospel and "make disciples" of all nations, mainly due to their being witnesses of His Resurrection. There are therefore three very specific commands within the mandate contained in the Great Commission, and they are as follows:
1. Go
2. Make disciples of ALL nations
3. Baptize in name of the Father, Son, and Holy Spirit
These steps correspond to sacramental acts, and they constitute the first steps in a long process of sanctification and participation in the life of the Church. Due to the sacramental nature of these commands, the Apostles then become dispensers of the sacraments. He then promises to be with them (and their successors) until the end of the age. This means some very significant things. First, it means that the risen Christ's ongoing presence in the Church is both ecclesial and Eucharistic. It is ecclesial in that the Apostles have the distinct attribute of being the chosen witnesses of the Resurrection, and although that cannot be transmitted, the authority of office is permanent and they are given that authority to choose successors to carry it on, which is why it is a divine mission that will continue until the end of time (CCC 860, LG 20). Therefore, when two or three are gathered in Christ's name, the Church is established and He is in the midst (Matthew 18:20), and exercises His authority through the Apostles and their successors. However, that presence is also Eucharistic, in that through the Eucharist He is indeed always with the successors to the Apostles through the ages. That sacramental presence of Christ means that prayer is always possible and heard (CCC 2743). His presence is evident in the Tabernacle of the altar of every church, as well as within the Word of Scripture, which was penned by the Apostles themselves. It is also present through the episcopal office of the Church, who are given the task of governing, sanctification, and teaching the Church. This authority is then the major factor in the catechetical work as well, as catechists transmit the Deposit of Faith to new disciples based on the teachings established by the Apostles themselves.
Jesus gives the Great Commission to His Apostles
There is also an important relationship to be noted in the Great Commission - the relationship between Kerygma (the legacy of salvation) and Didache (discipleship and transmission of truth to others). The Kerygma embodies the good news message of salvation offered to all people, and this is what helps us to celebrate the sacraments of salvation (Baptism, Unction, and Service - Holy Orders). The role of Didache is to bring people into the life of the sacraments, and full participation in the life of the Church. The "Apostolic Didache" is the prime vehicle of this, and it is so in what it contains as well as how it is formed. The content of the Didache is of vital importance, and in I Timothy 6:20 those who are entrusted with it are to fiercely guard it. It is not based on the personal whims and fancies of recipients, and is a matter of doctrine and not personal speculation or opinion. It is therefore received, and is not the product of discovery. In II Thessalonians 2:15 we also see that it is a Tradition that is to be held onto and passed on, both in word and in writing. Part of the Apostolic office requires the passing on of this Tradition to the next generation. In John 21:25 the accuracy of the Gospel is affirmed, but it is also made clear that it is not exhaustive - the Gospels omit many things for a reason, and what they do contain is enough to elicit faith from their readers. This is a fact that is also true of all Scripture. The passage in John 21, for instance, notes that many aspects of Jesus's public ministry were not written in the Gospels, as it would be vast if done. In the Old Testament as well, there are many details omitted from the Scriptural accounts, but they are contained in other books outside of Scripture, such as the Book of Enoch, Jasher, and Jubilees. These books are what an Evangelical writer named Rob Skiba cleverly dubbed "Biblically-endorsed extra-Biblical texts," and here is what that means. The information in books like Enoch is accurate (at least I personally believe so), but they are only included in certain Biblical canons (such as that of the Ethiopian Church, for instance). Therefore, due to their historical accuracy and lack of conflict with canonical Scripture, they can be used for educational purposes as part of the extra-Biblical Tradition, although they are not on the same level as Scripture. Scripture omits many details of certain things for the purpose of its focus on the Kerygma - the whole purpose of Scripture is that it is to communicate God's plan of salvation He unfolds to mankind, and every book in Scripture is ultimately focused on that purpose, which is why Scripture is what it is. Biblical writers though did quote from the extra-Biblical sources - Jude is a good example, as many extensive passages are directly from the Book of Enoch, and at some point in the Gospels, Jesus Himself references Jasher. But, the criteria of Scripture is its inspiration, and not merely its accuracy (although that is important as well). This is why then Scripture at times may seem disconnected in some parts, but in reality the connection is the Spirit of God communicating His plan.
The form of this is also important as well. In Acts 2:42 we note that there is a form to the way the Gospel is communicated - doctrine and fellowship (Creed and morality), breaking of bread (Sacraments), and prayer. The Catechism of the Catholic Church is structured along these same lines in order to communicate the Didache and Kerygma as well, and here are the sections of it:
1. Profession of Faith (Creed)
2. Celebration of Christian Mystery (Sacraments)
3. Life in Christ (Morality, Summary of the Law, Decalogue)
4. Christian Prayer (Prayer, with significant example of the Our Father)
These four areas of faith form the basis of the Didache for transmitting the truth of the Kerygma. And, they form the skeleton of the Christian life, as well as the life of the Church.
From Easter to Pentecost then, we see Christ acting through the Sacraments (called Sacramental Economy) first of all. We also see the Word becoming Flesh in the Incarnation. In the Paschal Mystery, Jesus atones for our sins. And finally, we have the role of the Church as conveying the authority Christ gave her through the successors of the Apostles to her faithful. The Sacraments come from the Paschal Mystery, and although the gates of heaven are closed by our sin, the Paschal Mystery opens the gates and we are nourished by Jesus Himself with Himself (in the Eucharist).
In summary, Christ poured Himself into the Apostles. In doing so, He gave them the task of passing down the Word/Tradition to others. And, He commissioned the Apostles to build His Church. Therefore, if it were not for the Apostles, there would be a disconnect with Christian events, and most of what we see and hear would amount to mere hearsay. That being said, the Church is not an afterthought of Christ's work, and it was established because His Apostles were given by the Holy Spirit both the courage to proclaim the Gospel and the ability to proclaim it in such a way that it could be understood and accepted. The lesson for the Church today, therefore, is that we must also rely on the Holy Spirit for everything we need to live out the vocations Christ endowed us with. And, that essentially is what the intense discipleship Christ gave to His Apostles after His Resurrection was about. Take care until next time.
