CIC 1 God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Savior. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life.
CIC 432 The name “Jesus” signifies that the very name of God is present in the person of his Son, made man for the universal and definitive redemption from sins. It is the divine name that alone brings salvation, and henceforth all can invoke his name, for Jesus united himself to all men through his Incarnation,1 so that “there is no other name under heaven given among men by which we must be saved.”2
CIC 597 The historical complexity of Jesus’ trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles’ calls to conversion after Pentecost.3 Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept “the ignorance” of the Jews of Jerusalem and even of their leaders.4 Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd’s cry: “His blood be on us and on our children!”, a formula for ratifying a judicial sentence.5 As the Church declared at the Second Vatican Council:
... [N]either all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. .. [T]he Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.6
CIC 756 “Often, too, the Church is called the building of God. The Lord compared himself to the stone which the builders rejected, but which was made into the corner-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband.”7
CIC 1507 The risen Lord renews this mission (“In my name. .. they will lay their hands on the sick, and they will recover.”8) and confirms it through the signs that the Church performs by invoking his name.9 These signs demonstrate in a special way that Jesus is truly “God who saves.”10
1 Cf. Jn 3:18; Acts 2:21; 5:41; 3 Jn 7; Rom 10:6-13.
2 Acts 4:12; cf. 9:14; Jas 2:7.
3 Cf. Mk 15:11; Acts 2:23, 36; 3:13-14; 4:10; 5:30; 7:52; 10:39; 13:27-28; I Th 2:14-15.
4 Cf. Lk 23:34; Acts 3:17.
5 Mt 27:25; cf. Acts 5:28; 18:6.
6 NA 4.
7 LG 6; Cf. 1 Cor 3:9; Mt 21:42 and parallels; Acts 4:11; 1 Pet 2:7; Ps 118:22; 1 Cor 3:11; 1 Tim 3:15; Eph 2:19-22; Rev 21:3; 1 Pet 2:5; Rev 21:1-2.
8 Mk 16:17-18.
9 Cf. Acts 9:34; 14:3.
10 Cf. Mt 1:21; Acts 4:12.