DROP A STONE INTO WATER, AND THE RIPPLES RUN IN CIRCLES TO THE EDGE OF the pond. Explode the resurrection of Jesus at the center of human history, and its power ripples to the very edges of time—past and future—and is merged in the mystery of eternity. {23}
What began in the darkness of a Jewish "Monday morning" became a light and fire ignited first in the hearts and minds of a few men and women, and then in concentric circles of Christians down the centuries.
Twelve men, transformed by a vision, went out to proclaim boldly the simple, unbelievable fact: Jesus is alive! He has conquered the eyil that strangles the world and has risen to a mysterious, new, vibrant life in accordance with what all the Jewish Scriptures had promised. All that Israel had believed and hoped for in its blessed/tragic history is now fulfilled—though still awaiting full completion when Jesus "comes again." He is not "somebody back there," but one present among us, in us and with us.
The apostles did not "preach"; they "proclaimed"—that is, gladly declared, as a fact, the Good News of Jesus (see Catechism, #571). They were heralds, hurrying into cities and towns to announce the fact that the slaves are freed. The Good News may be summarized like this:
The prophecies are fulfilled; the new age has dawned. The Messiah, of the House of David, has come.
He is Jesus of Nazareth, who was baptized by John, did mighty works by the power of God,
suffered and died for us, rose from the dead, was exalted at God's right hand,
will come again in judgment. Repent and be baptized for the forgiveness of sin.
(Summary by Patrick Fannon in *The Four Gospels*; see examples of
the apostolic proclamation in Acts 2:22-24, 32—33; 3:12—26; 10:36-43.)
NEW TESTAMENT WRITINGS
The twenty-seven books of the New Testament include: {24}
Four Gospels: Matthew, Mark, Luke, John
The Acts of the Apostles
Thirteen Letters of Saint Paul
Seven "Catholic" Letters of John, Peter, James, Jude
The Letter to the Hebrews
The book of Revelation, or Apocalypse
As in the Old Testament, we have here a "library" of diverse styles and purposes: the clear simplicity of the synoptics (Matthew, Mark and Luke); the mystical depth of John; the ardent personal witness of Paul; the excitement of a growing church in Acts; the practicality of apostles' advice given in letters; the quiet contemplation of Christ our Priest; the serenity of a people faithful in persecution.
THE GOSPELS. Like the books of the Old Testament, the New Testament witings are equally concerned with facts and faith. The Gospels are not cold, impartial history (supposing there is such a thing), but the announcement of salvation through Jesus. The writers make no bones about stressing the importance of Jesus. And they are more concerned about the meaning of his life than with a tape-recorded account.
They want to inform us, but they are more concerned to inspire us. They want to shout out their own faith and arouse it in us. It doesn't really matter to them whether "scientific" history, archaeology or whatever gives us evidence that Jesus actually had a home in Nazareth or was crucified on a hill outside the walls of Jerusalem or left the imprint of his body on a shroud. Faith does not ultimately rest on any "proofs."
We may compare the Gospels to a memoir. Suppose you and your brothers and sisters want a special rememberance of your mother. One of you has the gift of writing, and you tell that person to "put Mother on paper." This writer now combines events with meaning: blending, for instance, many glowing family dinners into one typical one, making up a song or poem that expresses your mother's endless cheerfulness with words gathered from a hundred or a thousand days; expressing the writer's own feelings through hers at the time of your father's death; making a scenario of their courtship through the letters left behind. {25}
This would not be a dull list of things she did and said, but a record of her spirit, her soul, her meaning. And you would all say, "That's Mom."
So the New Testament writers let faith color all their narratives. Their concern is to show the working of God in history. They are not concerned with "proving" anything to outsiders; they are writing for the family.
The Gospel According to Mark (65—70 C.E.). The earliest Gospel was put together by John Mark. He is called "the interpreter of Peter" by one of the earliest church writers and is described in Acts as working with both Peter and Paul. We may presume that this Gospel gives at least the flavor of Peter's preaching.
Mark never lets us forget that Jesus is a suffering, crucified Savior, but one who proclaims both penance and Good News. In Mark, Jesus' "teaching" is the gradual unfolding—mostly in action—of the mystery of Jesus as embodying and revealing the kingdom. Sadly running through the Gospel is the strain of the disciples' obtuseness and lack of understanding.
The Gospel According to Matthew (70—85 C.E.). Matthew is thoroughly Jewish, exploring the Hebrew Scriptures for the messianic signs now fulfilled. Jesus is the new Moses, giving us a new covenant on a new Mount Sinai. He is the son of David the king, the Messiah the Jews could recognize. Jesus brings the Law to perfect fulfillment and is superior to it. He is Lord over it, but he does not annul it any more than adulthood annuls childhood. The Law can now be reduced to one commandment: love.
Matthew is a gold mine for quotations from Jesus, who is never so much the "Teacher" as here. Matthew records five "sermons" of Jesus: on the Mount (5:1—7:29), about his missionaries (9:35—11:1), the kingdom (13:1—52), the church (18:1—35) and the last things (24:1—25:46).
A central theme in Matthew is the kingdom, the rule of God in human hearts and minds. This kingdom comes in Jesus, whom Matthew shows to be the Messiah—not the king Messiah ruling over a Jewish world empire, but a humble suffering Messiah who offers the kingdom to those who will submit freely to the will of God.