Heb 12, 2 Keeping our eyes fixed on Jesus

(Heb 12, 2) Keeping our eyes fixed on Jesus

[2] while keeping our eyes fixed on Jesus, the leader and perfecter of faith. For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.

(CCC 2825) "Although he was a Son, [Jesus] learned obedience through what he suffered" (Heb 5:8). How much more reason have we sinful creatures to learn obedience - we who in him have become children of adoption. We ask our Father to unite our will to his Son's, in order to fulfill his will, his plan of salvation for the life of the world. We are radically incapable of this, but united with Jesus and with the power of his Holy Spirit, we can surrender our will to him and decide to choose what his Son has always chosen: to do what is pleasing to the Father (Cf. Jn 8:29). In committing ourselves to [Christ], we can become one spirit with him, and thereby accomplish his will, in such wise that it will be perfect on earth as it is in heaven (Origen, De orat. 26 PG 11, 501B). Consider how [Jesus Christ] teaches us to be humble, by making us see that our virtue does not depend on our work alone but on grace from on high. He commands each of the faithful who prays to do so universally, for the whole world. For he did not say "thy will be done in me or in us," but "on earth," the whole earth, so that error may be banished from it, truth take root in it, all vice be destroyed on it, virtue flourish on it, and earth no longer differ from heaven.

Heb 12, 1 Surrounded by so great a cloud of witnesses

Hebrews 12

(Heb 12, 1) Surrounded by so great a cloud of witnesses

[1] Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us

(CCC 2683) The witnesses who have preceded us into the kingdom (Cf. Heb 12:1), especially those whom the Church recognizes as saints, share in the living tradition of prayer by the example of their lives, the transmission of their writings, and their prayer today. They contemplate God, praise him and constantly care for those whom they have left on earth. When they entered into the joy of their Master, they were "put in charge of many things" (Cf. Mt 25:21). Their intercession is their most exalted service to God's plan. We can and should ask them to intercede for us and for the whole world. (CCC 2684) In the communion of saints, many and varied spiritualities have been developed throughout the history of the churches. The personal charism of some witnesses to God's love for men has been handed on, like "the spirit" of Elijah to Elisha and John the Baptist, so that their followers may have a share in this spirit (Cf. 2 Kings 2:9; Lk 1:1; PC 2). A distinct spirituality can also arise at the point of convergence of liturgical and theological currents, bearing witness to the integration of the faith into a particular human environment and its history. The different schools of Christian spirituality share in the living tradition of prayer and are essential guides for the faithful. In their rich diversity they are refractions of the one pure light of the Holy Spirit. The Spirit is truly the dwelling of the saints and the saints are for the Spirit a place where he dwells as in his own home since they offer themselves as a dwelling place for God and are called his temple (St. Basil, De Spiritu Sancto, 26, 62: PG 32, 184).

Heb 11, 39-40 God had foreseen something better for us

(Heb 11, 39-40) God had foreseen something better for us

[39] Yet all these, though approved because of their faith, did not receive what had been promised. [40] God had foreseen something better for us, so that without us they should not be made perfect.

(CCC 147) The Old Testament is rich in witnesses to this faith. The Letter to the Hebrews proclaims its eulogy of the exemplary faith of the ancestors who "received divine approval" (Heb 11:2, 39). Yet "God had foreseen something better for us": the grace of believing in his Son Jesus, "the pioneer and perfecter of our faith" (Heb 11:40; 12:2). (CCC 543) Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept men of all nations (Cf. Mt 8:11; 10:5-7; 28:19). To enter it, one must first accept Jesus' word: The word of the Lord is compared to a seed which is sown in a field; those who hear it with faith and are numbered among the little flock of Christ have truly received the kingdom. Then, by its own power, the seed sprouts and grows until the harvest (LG 5; cf. Mk 4:14, 26-29; Lk 12:32). (CCC 545) Jesus invites sinners to the table of the kingdom: "I came not to call the righteous, but sinners" (Mk 2:17; cf. l Tim 1:15). He invites them to that conversion without which one cannot enter the kingdom, but shows them in word and deed his Father's boundless mercy for them and the vast "joy in heaven over one sinner who repents" (Lk 15:7; cf. 7:11-32). The supreme proof of his love will be the sacrifice of his own life "for the forgiveness of sins" (Mt 26:28). (CCC 637) In his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened heaven's gates for the just who had gone before him. (CCC 658) Christ, "the first-born from the dead" (Col 1:18), is the principle of our own resurrection, even now by the justification of our souls (cf. Rom 6:4), and one day by the new life he will impart to our bodies (cf. Rom 8:11).

Heb 11, 30-38 By faith obtained the promises

(Heb 11, 30-38) By faith obtained the promises

[30] By faith the walls of Jericho fell after being encircled for seven days. [31] By faith Rahab the harlot did not perish with the disobedient, for she had received the spies in peace. [32] What more shall I say? I have not time to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, [33] who by faith conquered kingdoms, did what was righteous, obtained the promises; they closed the mouths of lions, [34] put out raging fires, escaped the devouring sword; out of weakness they were made powerful, became strong in battle, and turned back foreign invaders. [35] Women received back their dead through resurrection. Some were tortured and would not accept deliverance, in order to obtain a better resurrection. [36] Others endured mockery, scourging, even chains and imprisonment. [37] They were stoned, sawed in two, put to death at sword's point; they went about in skins of sheep or goats, needy, afflicted, tormented. [38] The world was not worthy of them. They wandered about in deserts and on mountains, in caves and in crevices in the earth.

(CCC 60) The people descended from Abraham would be the trustees of the promise made to the patriarchs, the chosen people, called to prepare for that day when God would gather all his children into the unity of the Church (Cf. Rom 11:28; Jn 11:52; 10:16). They would be the root on to which the Gentiles would be grafted, once they came to believe (Cf. Rom 11:17-18, 24). (CCC 61) The patriarchs, prophets and certain other Old Testament figures have been and always will be honoured as saints in all the Church's liturgical traditions. (CCC 64) Through the prophets, God forms his people in the hope of salvation, in the expectation of a new and everlasting Covenant intended for all, to be written on their hearts (Cf Isa 2:2-4; Jer 31:31-34; Heb 10:16). The prophets proclaim a radical redemption of the People of God, purification from all their infidelities, a salvation which will include all the nations (Cf. Ezek 36; Isa 49:5-6; 53:11). Above all, the poor and humble of the Lord will bear this hope. Such holy women as Sarah, Rebecca, Rachel, Miriam, Deborah, Hannah, Judith and Esther kept alive the hope of Israel's salvation. The purest figure among them is Mary (Cf. Zeph 2:3; Lk 1:38). (CCC 68) By love, God has revealed himself and given himself to man. He has thus provided the definitive, superabundant answer to the questions that man asks himself about the meaning and purpose of his life. (CCC 69) God has revealed himself to man by gradually communicating his own mystery in deeds and in words. (CCC 73) God has revealed himself fully by sending his own Son, in whom he has established his covenant for ever. The Son is his Father's definitive Word; so there will be no further Revelation after him.

Heb 11, 23-29 By faith Moses kept the Passover

(Heb 11, 23-29) By faith Moses kept the Passover
[23] By faith Moses was hidden by his parents for three months after his birth, because they saw that he was a beautiful child, and they were not afraid of the king's edict. [24] By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter; [25] he chose to be ill-treated along with the people of God rather than enjoy the fleeting pleasure of sin. [26] He considered the reproach of the Anointed greater wealth than the treasures of Egypt, for he was looking to the recompense. [27] By faith he left Egypt, not fearing the king's fury, for he persevered as if seeing the one who is invisible. [28] By faith he kept the Passover and sprinkled the blood, that the Destroyer of the firstborn might not touch them. [29] By faith they crossed the Red Sea as if it were dry land, but when the Egyptians attempted it they were drowned.

(CCC 62) After the patriarchs, God formed Israel as his people by freeing them from slavery in Egypt. He established with them the covenant of Mount Sinai and, through Moses, gave them his law so that they would recognize him and serve him as the one living and true God, the provident Father and just judge, and so that they would look for the promised Saviour (Cf. DV 3.). (CCC 204) God revealed himself progressively and under different names to his people, but the revelation that proved to be the fundamental one for both the Old and the New Covenants was the revelation of the divine name to Moses in the theophany of the burning bush, on the threshold of the Exodus and of the covenant on Sinai. (CCC 205) God calls Moses from the midst of a bush that bums without being consumed: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob" (Ex 3:6) God is the God of the fathers, the One who had called and guided the patriarchs in their wanderings. He is the faithful and compassionate God who remembers them and his promises; he comes to free their descendants from slavery. He is the God who, from beyond space and time, can do this and wills to do it, the God who will put his almighty power to work for this plan. (CCC 210) After Israel's sin, when the people had turned away from God to worship the golden calf, God hears Moses' prayer of intercession and agrees to walk in the midst of an unfaithful people, thus demonstrating his love (Cf. Ex 32; 33: 12-17). When Moses asks to see his glory, God responds "I will make all my goodness pass before you, and will proclaim before you my name "the LORD" [YHWH]" (Ex 33:18-19). Then the LORD passes before Moses and proclaims, "YHWH, YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness"; Moses then confesses that the LORD is a forgiving God (Ex 34:5-6; cf. 34:9).

Heb 11, 20-22 By faith Isaac blessed Jacob

(Heb 11, 20-22) By faith Isaac blessed Jacob

[20] By faith regarding things still to come Isaac blessed Jacob and Esau. [21] By faith Jacob, when dying, blessed each of the sons of Joseph and "bowed in worship, leaning on the top of his staff." [22] By faith Joseph, near the end of his life, spoke of the Exodus of the Israelites and gave instructions about his bones.

(CCC 2573) God renews his promise to Jacob, the ancestor of the twelve tribes of Israel (Cf. Gen 28:10-22). Before confronting his elder brother Esau, Jacob wrestles all night with a mysterious figure who refuses to reveal his name, but he blesses him before leaving him at dawn. From this account, the spiritual tradition of the Church has retained the symbol of prayer as a battle of faith and as the triumph of perseverance (Cf. Gen 32:24-30; Lk 18:1-8). (CCC 1080) From the very beginning God blessed all living beings, especially man and woman. The covenant with Noah and with all living things renewed this blessing of fruitfulness despite man's sin which had brought a curse on the ground. But with Abraham, the divine blessing entered into human history which was moving toward death, to redirect it toward life, toward its source. By the faith of "the father of all believers," who embraced the blessing, the history of salvation is inaugurated. (CCC 1081) The divine blessings were made manifest in astonishing and saving events: the birth of Isaac, the escape from Egypt (Passover and Exodus), the gift of the promised land, the election of David, the presence of God in the Temple, the purifying exile, and return of a "small remnant." the Law, the Prophets, and the Psalms, interwoven in the liturgy of the Chosen People, recall these divine blessings and at the same time respond to them with blessings of praise and thanksgiving. (CCC 2626) Blessing expresses the basic movement of Christian prayer: it is an encounter between God and man. In blessing, God's gift and man's acceptance of it are united in dialogue with each other. The prayer of blessing is man's response to God's gifts: because God blesses, the human heart can in return bless the One who is the source of every blessing. (CCC 1082) In the Church's liturgy the divine blessing is fully revealed and communicated. The Father is acknowledged and adored as the source and the end of all the blessings of creation and salvation. In his Word who became incarnate, died, and rose for us, he fills us with his blessings. Through his Word, he pours into our hearts the Gift that contains all gifts, the Holy Spirit.

Heb 11, 19 God was able to raise even from the dead

(Heb 11, 19) God was able to raise even from the dead
[19] He reasoned that God was able to raise even from the dead, and he received Isaac back as a symbol.

(CCC 992) God revealed the resurrection of the dead to his people progressively. Hope in the bodily resurrection of the dead established itself as a consequence intrinsic to faith in God as creator of the whole man, soul and body. The creator of heaven and earth is also the one who faithfully maintains his covenant with Abraham and his posterity. It was in this double perspective that faith in the resurrection came to be expressed. In their trials, the Maccabean martyrs confessed: The King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws (2 Macc 7:9). One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him (2 Macc 7:14; cf. 7:29; Dan 12:1-13). (CCC 1052) "We believe that the souls of all who die in Christ's grace… are the People of God beyond death. On the day of resurrection, death will be definitively conquered, when these souls will be reunited with their bodies" (Paul VI, CPG § 28). (CCC 1524) In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of "passing over" to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day" (Jn 6:54). The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father (Cf. Jn 13:1). (CCC 1525) Thus, just as the sacraments of Baptism, Confirmation, and the Eucharist form a unity called "the sacraments of Christian initiation," so too it can be said that Penance, the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian life "the sacraments that prepare for our heavenly homeland" or the sacraments that complete the earthly pilgrimage.