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Jacob - The son of Isaac and Rebecca, and the younger brother of his twin, Esau. His name probably means “one who trips up” and refers to a well-known circumstance of his birth when he held his brother’s heel. Later, he took advantage of his brother Esau’s thoughtlessness to purchase from him the first birthright for a pottage of lentils. In virtue of this purchase and through a ruse, Jacob made the birthright secure by obtaining his father’s blessing which Isaac intended for Esau. Then, in order to escape his brother’s avenging wrath, he fled to Haran where his uncle Laban lived. Along the way to Haran, Jacob had a Luza the vision of angels ascending and descending by a strange ladder which reached from earth to heaven, and of God renewing to him the promises He had made to Abraham and to Isaac. In consequence of this Jacob called the place Beth-El, and in return for god watching over him and bringing him safely back home, he dedicated himself to the exclusive worship of Jahve. At Haran, Jacob served Laban for seven years for one of Laban’s daughters, Rachel; but after being trickled into marrying another daughter, Llia, he served seven years more for Rachel. God then blessed Jacob with eleven children and great material prosperity’ but Jacob wished to return home even though he had to appease his angry father-in-law and become reconciled with his brother Esau who had comet o meet him with 400 men. On this journey another interesting episode occurred; Jacob had another vision of angels at Mahanaim and wrestled with God at Phanuel at which time he received a new blessing and the name of Israel, which means “perseverer with God.”
After settling in a number of
places, Jacob and his family reached Hebron where he lived quietly,
but antagonized his sons by favoring Joseph more than the others. In
their jealousy, his sons proposed to kill Joseph, but finally sold
him to some merchants of Madian, telling Jacob that Joseph was dead.
As a result of a famine, however, news reached Jacob that Joseph was
alive and prospering in Egypt. Jacob and his family then went to
Egypt to meet Joseph again and spend his last years in prosperity
and happiness. On his deathbed, he foretold the future fortunes of
the respective descendants of his sons, and passed away at the age
of 147.. According to his last wishes he was buried in the land of
Chanaan. Although he was a man of grievous faults, these were
overcome and conquered by divine grace; although he made some grave
errors, these were corrected and forgiven. By discipline and grace
the better elements of his nature were brought to the surface, and
the Divine purpose was accomplished in his career. Few men have
lived who enjoyed deeper spiritual experiences.
James
the Greater, Saint - James and his
brother john, sons of Zebedee, were called by Jesus from their
livelihood as fishermen to become “fishers of men” as Apostles. By
reason of their impetuous temper, James and John are identified in
Mk 3:17 as the Sons of Thunder (Boanerges). In keeping with their
personality traits, James and john are shown guilty of blind
ambition in seeking prominence in the Lord’s Kingdom (Mt 20:20-28;
Mk 11:35-45). With John and Peter, James was a privileged witness to
the raising of the daughter of Jairus (Mt 9:18-26, Mk 6:35-43, Lk
8:41-56), Our Lord’s Transfiguration (Mt 17:1-13, Mk 9:2-13, Lk
0:28-36), and the agony in the garden at Gethsemane (Mt 26:36-46, Mk
14:32-42, Lk 22:40-46). Herod Agrippa ordered his beheading in A.D.
44. He is called “the greater” not by reason of any ecclesiastical
prominence but merely to distinguish him from the other Apostle of
the same name, who was likely smaller or younger.
James,
The Letter of
- This letter is the first
of the Catholic Epistles, classified as such because in the West
these letter were accepted by all the Churches “canonical”, in the
East they were taken as addressed to all the Churches-hence their
universal acceptance. The fact that this epistle is written in
elegant Greek style, coupled with the letter’s distinctive emphasis
on an authentic faith of single-mindedness and humble devotion to
God through action (e.g. 1:22-25; 2:15-16; 5:3-6), suggests that the
author was familiar with Hellenistic Judaism. The author draw from
practical biblical wisdom, as well as from teachings of Jesus (Jas
1:2/Mt 5:12; Jas1:5/Mt7:7; Jas 1:22, 2:14/Mt 7:26; Jas 4:11/Mt 7:1),
to encourage and exhort Greek-speaking Jewish Christians who
suffered under various trying circumstances. The letter teaches in
general rather than in specific terms, applying wisdom rooted in an
active faith in the living God to problems arising from persecution.
Who is James? The tone of authority throughout the epistle, the
reference to “servant” (1:1), and the address to “the twelve tribes
in the Diaspora” suggest someone of authority perhaps James “the
brother of the Lord”(Gal 1:19; Mt 13:55; Mk 6:3) and leader of the
early Church in Jerusalem (Acts 12:17; 15:13; 1 Cor 15:7; Gal 2:9,
12), who was later known as James the Just (Eusebius, Ecclesiastical
History, 2.23, 4).There is very little evidence in the letter that
helps fix a date with certainty. If the date ir prior to A.D.70,
then the letter could have originated in Jerusalem, if the date is
after that, then it could have originated in Antioch or Alexandria.
Jeremiah
– One of the three Major Prophets. He lived during the
seventh and sixth centuries before Christ and witnessed the capture
and destruction of Jerusalem. He survived six kings of Judaea, Amon,
Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah. It was a time
of intrigue and turmoil, with Assyria, Babylon, and Egypt struggling
for supremacy. Tiny Judaea was caught in the middle and tried
desperately to maintain its independence. Jeremiah was a reforming
prophet from childhood, according to his own testimony. When he
protested to Yahweh, the latter replied, “Do not say ‘I am a child.’
Go now to those to whom I send you and say whatever I command you”
(Jeremiah 1:7). He repeatedly conveyed the anger and resentment of
Yahweh to his people, deploring their apostasy and the immorality of
their lives and the insincerity and superficiality of their leaders.
Even his own townspeople of Anathoth were embittered by Jeremiah’s
denunciations and threatened him with death (Jeremiah 11:21). When
he delivered Yahweh’s condemnation of the pagan practices in
Topheth, Pashur, who was in charge of the Temple police, had him
beaten and put in the stocks at the Gate of Benjamin (Jeremiah
20:2). After he dictated a scroll to his secretary, Baruch,
deploring the offenses of King Jehoiakim, the latter destroyed the
scroll, unmoved by Jeremiah’s reproaches. The tenacious prophet
promptly dictated the entire scroll over again, even adding to his
accusation (Jeremiah 36:32). During the reign of King Zedekiah,
Jeremiah, acting on Yahweh’s orders, advised the king to surrender
to the Chaldeans, assuring him that he would be well treated.
Zedekiah ignored the advice. When the Chaldeans invaded Jerusalem,
as Jeremiah had prophesied, the palace was destroyed, the walls
leveled, and the king’s family killed (Jeremiah 39). Now, in the
last year of his life, Jeremiah continued to be the voice of Yahweh
until he died c. 587 B.C., probably in Egypt.
Jesus
Christ
- The name, Jesus, was announced to the blessed
Virgin by the angel at the Annunciation and given to God the Son
when He became man. It means “The Lord is Salvation” and is the
Latin form of a Greek word which originally came from the Hebrew
Messiah, meaning the anointed one.
Jesus
– The name of Our Lord. It is the Latin form of the Greek
Iesous, whose Hebrew is Jeshua or Joshua, meaning Yahweh is
salvation. It is the name through which God the Father is to be
invoked and by which the Apostles worked miracles (Acts 3, 6). In
standard usage the name “Jesus” is applied to the Son of Mary, who
is also the Son of God; as distinct from “Christ,” which refers to
his Messianic role as the fulfillment of the ancient prophecies
Job
– The chief character in what many critics consider the most
beautifully written book in the Bible. The author is unknown. From
internal evidence it is speculated that he was an Israelite who
wrote sometime between 600 and 400 B.C. The Book of Job is a
profound philosophic discussion of human suffering, with Job and
several of his friends taking turns offering possible solutions to
the problem of good and evil. Their efforts to find an answer to
determine Yahweh’s reasons for permitting such indignities to
afflict a faithful believer were fruitless. Job and his friends
realized the fatuousness of the popular belief that goodness and
evil are rewarded in this life. Ultimately, there remains the
dominant theme: faith in God must endure even when reason and
understanding fail (Book of Job).
Joel,
The book of - We know nothing about the
life of this minor prophet. Scholars rely on rather scanty evidence
to place it in the fourth century B.C. The usual prophetic themes
are sounded in the short book. Priests and people are called to
return to the Lord in a sincere spirit. It that is done, the nations
that are afflicting Israel will be destroyed. God’s people will be
exalted, and the Lord’s Day will come. The prophet knew that the
Jewish people were familiar with the plagues of locusts; such an
experience offered writers a realistic basis to express their
sentiments toward their rapacious oppressors from abroad. Those who
had lived through the devastation brought by the locusts could rely
on their experience to validate their hope that God would similarly
deliver them from their human predators.
John
the Baptist, Saint - The main source of
information concerning the life and ministry of St. John the Baptist
are the canonical Gospels, St. Luke being the most complete. From
these we learn that this man was of humble origin. He was the son of
the aged priest, Zechariah, and o his wife Elizabeth, who was not
only past the age of child-bearing, but had barren all her life.
Many times and with patient pleadings, they had prayed for a son.
The forth-coming birth of this son was announced by an angel to
Zechariah as he ministered about the Altar; and for his hesitancy in
believing the announcing he was smitten dumb until the promise was
fulfilled. The angel Gabriel instructed Zechariah to call the
newborn son, John, and predicted that he should be filled with the
Holy Spirit from his birth. At his birth his father, Zechariah,
foresaw that his son would be a prophet of the Most high and as St.
Luke tells us, “the child grew, and was strengthened in spirit, and
was in the desert until the day of his manifestation to Israel” (Lk
1, 80). The Precursor, as John is also called, had been preaching
and baptizing for some time when Jesus came from Galilee to the
Jordan to be baptized by him. After this baptism, John continued his
ministry in the valley of the Jordan until his denunciation of Herod
Antipas for living with his brother’s wife brought about his
imprisonment in the fortress of Machaerus. Here he remained for some
time until he was beheaded at the request of the daughter of
Herodias. This unhappy death came at the birthday feast which Herod
after Roman fashion, gave to the “princes and tribunes, and chief
men of Galilee. And when the daughter of the same Herodias (who
nourished a bitter hatred against John) had come in and had danced,
and placed Herod and them that were at table with him, the king said
to the damsel. Ask of me what thou wilt, and I will give it thee…
Who when she was gone, said to her mother, what shall I ask? But she
said: The head of John the Baptist. And when she was come in
immediately with haste to the king, she asked, saying “I will that
forthwith thou give me in a dish, the head of John the Baptist. And
the king was struck sad. Yet because of his oath, and because of
them that were with him at table, he would not displease her: but
sending an executioner, he commanded that his head should be brought
in a dish, and gave it to the damsel, and the damsel gave it to her
mother” (Mark 6, 21-28). Thus, came to an end one of the greatest
“amongst them that are born of women.”
John, Saint - ‘Apostle and Evangelist.’ St John was the author of the Gospel which bears his name, of the most three canonical epistles, and of Revelation and is often referred to as the Theologian of Divine. His most enduring title, however is the Beloved Disciple- “the disciple whom Jesus loved.” He was the son of Zebedee, a master fisherman plying his craft in the waters of the Sea of Galilee in the vicinities of Bethsaida and Capernaum. John and his brother James, also an early disciple of Christ, and an Apostle, were associated with their father in the fishing industry. John was for a time a disciple of John the Baptist. He and his brother James were called by Jesus together with Peter and Andrew to become his disciples. John held a position of distinction among the Apostles; he together with Peter and James, were the only witness of the raising of Jairus’ daughter, of the Transfiguration, and of the Agony in Gethsemane. Again he and Peter were sent into the city to make preparation for the Last Supper. After the Resurrection he and Peter were the first of the disciples to hasten to the grave, and he was the first to believe that Christ had truly risen. Later, when Christ appeared at the lake of Gensareth John was also the first of the seven disciples present who recognized his Mater standing on the shore. After Christ’s Ascension and the Descent of the Holy Spirit, John took a prominent part with Peter in the founding and guidance of the Church.
For a number of years after
Pentecost, John remained a “pillar” in the Church at Jerusalem;
later, he settled in Ephesus where he rendered valuable service for
the cause of Christ in all Asia Minor. He eventually also spent
time in Rome, as reference is made to him been thrown into a
cauldron of boiling oil before the Porta Latina without suffering
injury. In any event, the Apostle was banished to Patmos in the
reign of Empire Domitain (81-96), but he returned to Ephesus during
the reign of Trajan and died about 100 A.D.
John,
The First, Second, Third Letter
of - All three letters serve a single purpose: to
open us up to the concrete struggles of within the Johannine Church
of the first century According to 1Jn2:19, it appears that there was
a schism in the Church that John had founded. This first letter is
written to believers who stayed in the main Church (“the faithful”)
and encourages them not to follow the error of those who have left.
In Jn4:2, we learn of the necessity of confessing not just that
Jesus is God, but He is God come in the flesh. The opponents appear
to have denied Christ’s humanity, perhaps because of an over
spiritualized view of His divinity. Such a view could have been
easily rooted in Platonic philosophy or other Hellenistic influences
that viewed the body as necessarily unspiritual or morally evil.
When read in reverse order, 3 John seems to be a cover letter for a
messenger bringing either written or oral communication from the
elder to the community in question. The point of the letter is to
encourage hospitality and a warm reception. In 2 John, we infer
that the original problems were not rectified, thus the need to
encourage positive relationships. This letter was probably a cover
letter for 1John, which is not in the traditional form of an ancient
letter. In 1 John, we read about the substantial doctrinal matters
at the heart of the problems. This letter is a remarkable
expression of the intricate and inseparable links between orthodoxy
and orthopraxis in the early Church. That is, it not only teaches
the truth but also how to live it. Tradition attributes authorship
of 1, 2, 3 John to “John,” the author of the Fourth Gospel. Current
scholarly opinion supports the proposition that First John was
written as an interpretive guide for the Fourth Gospel by the same
author who “finalized” its narrative. Second and Third John were
clearly written by the same person; it is not clear whether or not
their author was that of First John. If the Gospel was written
around A.D. 90, then the epistles are sometime after that, perhaps
between A.D. 92 and 100 or later.
John,
The Gospel of
- Traditionally known as
“the Fourth Gospel” because of its place in the cannon, this Gospel
is distinct from the other three Gospels because of its overall
structure and thematic expressions. When set against either the
text of the Old Testament or their first century A.D.
interpretations with in Judaism, many of Jesus’ discourses, as well
as their accompanying circumstances, convey seep religious,
theological and spiritual meaning. The use of such images as
“light,” “darkness,” “truth,” “lies,” “love,” “hate,” “from above,”
“from below,” “sign,” and, “glory” unlock the worldview of the human
author, while expressing deeper meaning of salvation from the divine
author.
Jonah,
The book of. - Dove.’ The fifth
of the Minor Prophets whose ministry appears to have been during the
reign of Jeroboam II, beginning perhaps during the time of his
predecessor. Apart from the book traditionally ascribed to him,
Jonah is mentioned only once in the Old Testament, 2 Kings
14, 25, where it is stated that his prophesy concerning the
restoration by Jeroboam II of the borders of Israel against foreign
invaders was fulfilled. From these sources we learn that he was a
son of Amathi of Geth in Opher. The Book of Jonah differs from
other prophetical books in the fact that it is taken up largely with
certain biographical elements, and consists almost entirely of a
narration of events in the life and ministry of the prophet Jonah.
The two remarkable incidents center around the prophet: The first
concerns his disobeying the Word of God and being punished by a
frightening experience of the three days in the belly of a great
fish. The second relates to his second journey to Nineveh and
prophecy that the city would be destroyed in forty days. It is
while awaiting the destiny of the city that he enjoys for a time the
shade of a gourd which later withers as a rebuke by God for Jonah‘s
murmuring.
Jonathan - 1. A Levite, descendant from Gershom, one of the sons of Moses. He was a resident from Bethlehem, Juda, in the days following the death of josue when civil government among the Israelites was a state of chaos. He belonged to a tribe destitute of landed possessions and without adequate means of a livelihood and so he journeyed in the mountains of Ephraim to seek his fortune. In his travels he came to the home a of a resident named Micah who has set up a graven image and had provided other accessories for idolatrous worship, but needed a priest to complete his plans. Jonathan, therefore, engaged himself to this man. In the course of time Micah’s home was visited by a group of spies from the tribe of Dan who were traveling to the north in search of new territory. When these Danites decided on a settlement far to the north, they returned and seized Jonathan and the idols; and from that day Jonathan became the priest of the tribe of Dan.
2. Eldest son of King Saul, noted
warrior under his father, and famed as the friend of David in the
days of perilous persecution and enforced exile as a result of the
envy of King Saul. Victories won over the Philistines by Saul were
due largely to the heroic deeds, notable strategies and superb
leadership of Jonathan in crucial battles. His popularity among the
people was evidenced when a rash order given by King Saul which
Jonathan ignorantly disobeyed culminated in the sentence of a death
for the young solider. The unanimous uprising of the people,
however forced Saul to recant and spare his son’s life. The
friendship between Jonathan and David is one of sublime epics of
history. It appears to have begun as a result of Jonathan’s
admiration for the courage, heroism, and humble faith in God in the
slaying of Goliath. The love between the two lads grew stronger day
by day, withstanding every type of opposition and vicissitude. In
Jonathan’s relationship with David all the characteristics of
genuine friendship are seen in full beauty. He even disavowed his
claim to the throne in favor of David.
Joseph - ‘may (God) add!’ The eleventh son of Jacob; and the first born of his most loved wife Rachel. Even though little is known of Joseph’s early years, the few glimpses we have into the family life of Jacob reveal the father’s referred affection for Joseph. As a natural outcome of his partiality, and because of two dreams of his future greatness which Joseph imprudently related to time, the ten older brothers became envious toward Joseph to the point of proposing that he be slain. A compromise was reached, however, by which Joseph was cast into a dry cistern and left to die. In the meantime, a group of Midianite tradesmen traveling across the country to Egypt passed by, and at the intervention of Ruben and Judah, Joseph was lifted from the pit and sold to these merchants. Joseph’s brothers then contrived a scheme by which they deceived their father Jacob into believing that his favorite son Joseph had been slain by wild beasts. Without knowledge of his brothers or his father, Joseph was sold as a slave to Potiphar, a court official at Egypt. The nobility of Joseph’s character and his faithful performance of his duties of a slave won him the admiration of his master, and he eventually was made ruler of all the land of Egypt. His comeliness and courtesy also attracted his master’s wife who sought to seduce Joseph by her wiles and beauty. When her advances were repelled, they were transformed into resentment that knew no scruples, and by means of false charges Joseph was sent to prison. Here his untarnished character was again recognized, and he was made overseer of all the prisoners. In this position, he became recognized as a man of God and of intimate knowledge of divine secrets. Two years later, Pharaoh upon recommendation of his chief butler sent for Joseph to interpret two dreams that troubled him. Joseph warned Pharaoh that God had revealed to him an immediate period of seven years of abundance in harvest to be followed by seven years of drought and famine. Joseph then counseled Pharaoh to prepare for the hardships so that the surplus productions during the years of plenty were stored for distribution during the years of famine. In return Joseph was exalted to land-supervisor over Egypt and he was given a wife from the family of one of the most important dignitaries of Egypt.
During the famine predicted by
Joseph, Jacob sent ten of his sons to Egypt to by corn; only the
youngest son, Benjamin, remained at home with his father. The
brothers were obliged to deal with Joseph for the grain they were
sent to purchase, but they did not recognize him. Joseph, however,
knew his brothers immediately and tested them severely. On their
second return with Benjamin, Joseph accused them of stealing his
divining cup, when it was found in Benjamin’s sack. On being
returned to Joseph’s house Judah made frank and pathetic speech
which so overcame Joseph that he revealed his identity. He then
made provisions for Jacob and the entire family including eleven
sons their wives and children, and all household servants to be
removed immediately to Egypt. Two sons, Ephraim and Manasseh were
born to Joseph and his Egyptian wife Aseneth. They were adopted by
Jacob and ordained head of two tribes. Joseph continued in high
official rank in Egypt until his death.
Joseph, Saint – Spouse of the Virgin Mary and foster father of Jesus. His name is an abbreviated form of the Hebrew Jehoseph, “may Jahweh give an increase.” He was a descendant of David and natural relative of Mary, but the degree of kinship is not known. His father is called Jacob, though he is also said to have been the son of Heli, perhaps by some kind of adoption. Hegesippus in the second century identifies one of his brothers, Cleophas, who is called the “uncle” of Jesus. We do not know where Joseph was born. It may have been at Bethlehem, as the Apology of Justin the Martyr suggests, or Nazareth, where Mary lived. According to the Evangelists, he was a workman (Greek tekton), which tradition has interpreted to mean carpenter, although he may have engaged in other kinds of labor, too, as circumstances in a Jewish village would require. The Proto-Evangelium of James and other apocrypha, wishing to safeguard Mary’s virginity and explain the term “brethren of the Lord” (Matthew 13:55), present Joseph as an old man and widower with children by a previous marriage. But the exertions demanded for supporting a family and for making long journeys practically exclude old age. The “brethren” of Jesus are explained as relatives, either on the side of Cleophas or of a sister of Mary. Joseph’s marriage took place before the Incarnation, since he and Mary are called spouses before the Annunciation. When the Gospel says that Mary was a “virgin promised,” this refers to Jewish matrimonial rights, which distinguished espousals (regarded as true marriage) from the bride’s entering the house of her husband. When Joseph became aware of Mary’s pregnancy, he thought of putting her away privately, without exposure, until an angel revealed the mystery to him. He received Mary into his home and acquired the parental right of naming the infant to be born of her.
The census decree of Emperor
Augustus sent Joseph with Mary to Bethlehem, where he probably owned
a small field, since the law required enrollment in the place where
land was held. When the shepherds came to visit the Christ Child,
they found him with Joseph and his mother. Forty days after Jesus
was born, Joseph accompanied Mary and her Son at the presentation in
the Temple, and through angelic direction fled into Egypt to escape
the anger of Herod. Twice the Evangelist Luke says that Christ lived
in Nazareth with Joseph and Mary; first after the presentation and
again when Jesus, at the age of twelve, was found in Jerusalem among
the doctors after being lost for three days. After this the only
references to Joseph in the Gospels are to identify him as the
reputed father of Jesus and a workman whose humble origins
scandalized the critics of his putative Son. Very probably Joseph
died before Christ finished his hidden life, since he is completely
absent from the public life, whereas Christ’s mother and ‘brethren”
are mentioned more than once. The title “Son of Mary,” which the
people occasionally used of Christ, also intimates that Mary was a
widow by the time her Son began his public ministry.
Joshua,
The book of - A military man of the
tribe of Benjamin and companion of Moses during the Exodus, Joshua
succeeded him as leader of the Jewish people. The book of Joshua
tells of the conquest of Canaan (1-12) and the division of the
occupied territory (13-21). Like the books of the Pentateuch, it
seems to be a composite derived from many sources, but scholars have
not yet come to an agreement about their identity. There was a
Jewish military conquest of Canaan during the thirteenth century
B.C. is historically certain. It has not yet been established that
is was extensive as biblical records indicate or that Joshua
deserves credit for it. Some scholars believe that there were
numerous Israelites already living in Palestine before the more
reasonable date for the Mosaic exodus. Readers brought up in the
Christian ethic will not be edified by the bloody and vindictive
spirit shown in the book. Ours is not an age to glorify
swashbuckling military heroes, even if we grudgingly admit that we
owe our freedom and prosperity to them. The Jews were rightly
convinced that God wished them to have this land; this conviction
led to them to believe they could justly take it by force. It is
possible that the author has used hyperbole in recording the
completeness of their triumph.
Joy –
In spiritual literature, the feeling aroused by the expectation or
possession of some good. One of the fruits of the Holy Spirit.
Joyful emotions affect the body, but they are essentially in the
higher faculties of the soul. Differs from pleasure, which may
affect the human spirit but originates in some bodily sensation.
Thus joy is possessed by angels and human beings, and its source is
the rational will.
Judas
Iscariot
- The Apostle who betrayed Our Lord, and who
appears to have been a reprobate from the beginning. Nothing is
known of him prior to his call to the apostleship, but it is
presumed that he had become actively indentified with Christ’s cause
before that time and that he was numbered among His disciples. His
character and conduct throughout the ministry of Christ give
evidence, however, that his sole purpose for identifying himself
with the cause of Christ was for personal material gain, and not for
spiritual satisfaction and service. His excellent qualifications
for usefulness and efficiency are evidenced by being chosen as the
treasurer for the Apostles. But the perfidy of his heart and his
worldly selfish aims often stand out in his actions, and Jesus knew
the hypocrisy of his conduct from the beginning.
Jude,
Epistle of - This letter is designated as a
“catholic” epistle because it is addressed not to an individual or
local church but to the universal (i.e. “catholic”) Church. The
author challenges the authenticity of certain teachers who held the
position that living in Christ meant that no law, Jewish or other,
was binding on the Christian, least of all moral law. By
identifying himself with the Jerusalem Church, and as one of the
“brethren [cousins] of the Lord,” Jude is claiming apostolic
authority for teachings used to challenge the dissenters from
orthodoxy. He appeals to the Deposit of Faith (v. 3) and to the
Apostles (v. 17). The appeal to the Faith (vv. 3, 20-22) is
critical for Jude’s argument, as is reference to the fulfillment of
judgment against those who reject God’s commands. The debate on the
pseudonymous nature of the document is not closed. There is no
internal evidence that helps determine an exact date for its
composition. The letter is quoted in 2 Peter, which most would
concede is dependent on Jude. If 2 Peter is dated circa A.D. 100,
then Jude would have been written at least before then. Most
scholars estimate the date of composition to be circa A.D. 90. The
author identifies himself as “Jude, servant of Jesus Christ and
brother of James” (v. 1). Tradition identifies this person with
Judas, one of the “brethren” of Jesus (Mt 13:15; Mk 6:3). Scholarly
opinion holds that “Jude” is a pseudonym for a later first-century
author who is familiar with the Jerusalem Church and its teachings.
Judges,
The book of - The seventh book of the
Bible, thus called because it relates the events surrounding the
temporary leaders of Israel called “Judges.” This represents the
period between the death of Joshua and the days of Samuel. The
purpose of the author is especially to illustrate the fact of divine
Providence, that apostasy is always punished and that loyalty to God
is always rewarded.
Judgment,
General
- The universal judgment of the human race at
the final resurrection of the dead. It is expressed in all the
creeds that affirm that Christ now “sits at the right hand of God
the Father Almighty, from where He shall come to judge the living
and the dead,” i.e., the just and the wicked. This will be a social
judgment because it will manifest to the world God’s justice in
condemning sinners, and his mercy in those who are saved. It will
also be a total judgment by revealing not only people’s moral
conduct but all the accumulated blessings or injuries that resulted
from each person’s good or evil deeds.
Judgment,
Particular
- The individual judgment of each human
being immediately after death. It is a judgment in the sense that
God irrevocably determines a person’s lot for eternity, depending on
his or her co-operation with grace during the stay on earth.
Judgment
– In general, an act of the mind affirming or denying
something. Philosophically, judgment is the mental act of combining
two ideas in affirming their agreement, e.g., God is good, or
separating them in denying their agreement, e.g., God is not evil.
In ethics, judgment is a right decision about what is just or proper
or prudent. It is also the decision of a superior in a natural
society (such as the State) or a supernatural society (such as the
Church), prescribing what should be done or administering justice.
Judith,
The book of - The Old Testament work
that relates how God saved His people by using a Jewish heroin,
whose name means “Jewess.” The book’s author is unknown; it was
probably written at the end of the second or the beginning of the
first century B.C. Judith prays for deliverance (9:2-14) and
eventually beheads the evil Assyrian general Holofernes.
Jurisdiction
- The legislative, judicial, and executive powers of the
Church over her members for the purpose of guiding them toward their
supernatural goal, eternal salvation. There are several divisions
of this power which are set forth in the Code of Canon Law, the
Church’s law books. Probably the two most commonly known phrases of
ecclesiastical jurisdiction are: 1. The power of authorized members
of the Church to ordain bishops and priests; 2. The jurisdiction
given to a priest to absolve sins validly through the Sacrament of
Reconciliation.
Just
War Theory
- The parameters used to measure
whether or not a war is ethically just. There are varieties of this
theory. Catholic discussion of a just war derives from the natural
law and contends that it is always morally evil to kill innocent
human life. Hence, a country may enter a war if it (or its allies)
are justly attacked, provided the war is a last resort and
undertaken to repel the attack. Just means, just intention, and a
just end all have to be present; only those military means
absolutely necessary can be employed, and the war must be declared
by legitimate authority. Furthermore, no civilian populations can
be targeted, nor can there be any side effects so evil as to
outweigh the benefit of engaging in the war. Today, many contend
that the advent of nuclear weapons makes any consideration of a just
war obsolete; however, the Magisterium has not condemned the
possession of nuclear weapons if they are meant to be a deterrent
against unjust aggression.
Justice
– As a virtue, it is the constant and permanent determination
to give everyone his or her rightful due. It is a habitual
inclination of the will and therefore always recognizes each one’s
rights, under any and all circumstances. The rights in question are
whatever belongs to a person as an individual who is distinct from
the one who practices justice. The essence of justice, then, as
compared with charity, consists in the distinction between a person
and his or her neighbor; whereas charity is based on the union
existing between the one who loves and the person loved so that the
practice of charity regards the neighbor as another self.
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