CIC 547 Jesus accompanies his words with many “mighty works and wonders and signs”, which manifest that the kingdom is present in him and attest that he was the promised Messiah.1
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.2 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.3 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.4 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.5
CIC 599 Jesus’ violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God’s plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: “This Jesus [was] delivered up according to the definite plan and foreknowledge of God.”6 This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God.7
CIC 627 Christ’s death was a real death in that it put an end to his earthly human existence. But because of the union which the person of the Son retained with his body, his was not a mortal corpse like others, for “it was not possible for death to hold him” 8 9 and therefore “divine power preserved Christ’s body from corruption.” Both of these statements can be said of Christ: “He was cut off out of the land of the living”,10 and “My flesh will dwell in hope. For you will not abandon my soul to Hades, nor let your Holy One see corruption.”11 Jesus’ resurrection “on the third day” was the sign of this, also because bodily decay was held to begin on the fourth day after death.12
CIC 633 Scripture calls the abode of the dead, to which the dead Christ went down, “hell” – Sheol in Hebrew or Hades in Greek – because those who are there are deprived of the vision of God.13 Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into “Abraham’s bosom”:14 “It is precisely these holy souls, who awaited their Savior in Abraham’s bosom, whom Christ the Lord delivered when he descended into hell.”15 Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.16
CIC 648 Christ’s Resurrection is an object of faith in that it is a transcendent intervention of God himself in creation and history. In it the three divine persons act together as one, and manifest their own proper characteristics. The Father’s power “raised up” Christ his Son and by doing so perfectly introduced his Son’s humanity, including his body, into the Trinity. Jesus is conclusively revealed as “Son of God in power according to the Spirit of holiness by his Resurrection from the dead”.17 St. Paul insists on the manifestation of God’s power18 through the working of the Spirit who gave life to Jesus’ dead humanity and called it to the glorious state of Lordship.
CIC 1287 This fullness of the Spirit was not to remain uniquely the Messiah’s, but was to be communicated to the whole messianic people.19 On several occasions Christ promised this outpouring of the Spirit,20 a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost.21 Filled with the Holy Spirit the apostles began to proclaim “the mighty works of God,” and Peter declared this outpouring of the Spirit to be the sign of the messianic age.22 Those who believed in the apostolic preaching and were baptized received the gift of the Holy Spirit in their turn.23
1 Acts 2:22; cf. Lk 7:18-23.
2 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.
3 Cf. Lk 23:34; Acts 3:17.
4 Mt 27:25; cf. Acts 5:28; 18:6.
5 NA 4.
6 Acts 2:23.
7 Cf. Acts 3:13.
8 St. Thomas Aquinas, STh III, 51, 3.
9 Acts 2:24.
10 Is 53:8.
11 Acts 2:26-27; cf. Ps 16:9-10.
12 Cf. I Cor 15:4; Lk 24:46; Mt 12:40; Jon 2:1; Hos 6:2; cf. Jn 11:39.
13 Cf. Phil 2:10; Acts 2:24; Rev 1:18; Eph 4:9; Pss 6:6; 88:11-13.
14 Cf. Ps 89:49; I Sam 28:19; Ezek 32:17-32; Lk 16:22-26.
15 Roman Catechism 1, 6, 3.
16 Cf. Council of Rome (745): DS 587; Benedict XII, Cum dudum (1341): DS 1011; Clement VI, Super quibusdam (1351): DS 1077; Council of Toledo IV (625): DS 485; Mt 27:52-53.
17 Rom I 3-4; cf. Acts 2:24.
18 Cf. Rom 6:4; 2 Cor 13:4; Phil 3:10; Eph 1:19-22; Heb 7:16.
19 Cf. Ezek 36:25-27; Joel 3:1-2.
20 Cf. Lk 12:12; Jn 3:5-8; 7:37-39; 16:7-15; Acts 1:8.
21 Cf. Jn 20:22; Acts 2:1-14.
22 Acts 2:11; Cf. 2:17-18.
23 Cf. Acts 2:38.