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    Journey Lesson 31 The Word Became Flesh
    Journey Lesson 31 The Word Became Flesh
    Journey Lesson 31 The Word Became Flesh
    Ebook82 pages1 hour

    Journey Lesson 31 The Word Became Flesh

    By Marcel Gervais

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    About this ebook

    This is lesson 31 of the Journey Bible Study Program series. The objective of this lesson is to recall the main points of introductory information on the Gospel according to John and to describe the basic teaching found in its first four chapters. In the first chapter we find out why the fourth gospel is so different from the others. In the second chapter we learn the meaning of the terms “the Word”, the Word became Flesh” and “the Lamb of God” In chapter 3 we learn the meaning of the words “sign”, “hour” “glory”, “see”, lifted up” and “the Jews”

    LanguageEnglish
    PublisherMarcel Gervais
    Release dateMar 27, 2014
    ISBN9781927766347
    Journey Lesson 31 The Word Became Flesh
    Author

    Marcel Gervais

    About the Author Archbishop Gervais was born in Elie Manitoba on September 21 1931. He is the ninth of fourteen children. His family came from Manitoba to the Sparta area near St. Thomas Ontario when he was just a teenager. He went to Sparta Continuation School and took his final year at Saint Joseph`s High School in St. Thomas. After high school he went to study for the priesthood at St. Peter’s Seminary in London , Ontario. He was ordained in 1958. He was sent to study in Rome. This was followed by studies at the Ecole Biblique in Jerusalem. He returned to London to teach scripture to the seminarians at St. Peter’s Seminary. In 1974 he was asked by Bishop Emmett Carter to take over as director of the Divine Word International Centre of Religious Education. This Centre had been founded by Bishop Carter to provide a resource for adult education in the spirit of Vatican II. This Centre involved sessions of one or two weeks with many of the best scholars of the time. Students came not only from Canada and the United States but from all over the globe, Australia, Africa, Asia and Europe. By the time Father Gervais became the director Divine Word Centre was already a course dominated by the study of scripture to which he added social justice. This aspect of the course of studies was presented by people from every part of the “third world”; among which were Fr. Gustavo Gutierrez and Cardinal Dery of Ghana. In 1976 the Conference of Ontario Bishops along with the Canadian conference of Religious Women approached Father Gervais to provide a written course of studies in Sacred Scripture for the Church at large, but especially for priests and religious women. This is when Fr. Gervais began to write Journey, a set of forty lessons on the Bible. He was armed with a treasure of information from all the teachers and witnesses to the faith that had lectured at Devine Word. He was assisted by a large number of enthusiastic collaborators: all the people who had made presentations at Divine Word and provided materials and a team of great assistants, also at Divine Word Centre. The work was finished just as Father Gervais was ordained an auxiliary bishop of London (1980). He subsequently was made Bishop of Sault Saint Marie Diocese, and after four years, Archbishop of Ottawa (1989). He retired in 2007, and at the time of this writing, he is enjoying retirement.

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      Book preview

      Journey Lesson 31 The Word Became Flesh - Marcel Gervais

      Journey- Lesson 31 The Word Became Flesh

      by Marcel Gervais, Emeritus Archbishop of the diocese of Ottawa, Canada

      Nihil Obstat: Michael T. Ryan, B.A., M.A., Ph.D.

      Imprimatur: + John M. Sherlock, Bishop of London

      London, March 31, 1980

      This content of this book was first published in 1977 as part of the JOURNEY Series By Guided Study Programs in the Catholic Faith and is now being republished in Smashwords by Emmaus Publications, 99 Fifth Avenue, Suite 103, Ottawa, ON, K1S 5P5, Canada ON Smashwords

      Cover:Jesus said,'Everyone who drinks this water will be thirsty again but whoever drinks the water that I give him will never be thirsty again; the water that I shall give him will be an inner spring, welling up to eternal life.'

      John 4:13-14

      COPYRIGHT © Guided Study Programs In the Catholic Faith, a division of The Divine Word International Centre of Religious Education 1977. Reproduction in whole or in part is Prohibited.

      ~~~~~~~~

      CONTENTS

      Chapter 1 The Fourth Gospel

      Chapter 2 The Introduction to John's Gospel (John 1:1-51)

      Chapter 3 Love in Place of Love (John 2:1 - 4:42)

      Answer key to practice questions

      Self-test

      Answer key to self-test

      Recommendations tor group meeting on Lesson Thirty-one

      About The Author

      Psalm 33

      A hymn of praise to God, the creator of the universe and the director of human history. By his all-powerful word God brought all into existence and by the same word he sustains all that is. The firmness of creation reveals God's love (vss 4-9). By his divine plan God directs the course of history; no earthly power can thwart his purpose (vss 10-17). He nourishes those who rely on him, he rescues them from death (vss 18f). Such truths bring joy to H10se who trust in the Lord and who pray to be guided by his love (vss 20ff).

      The divine Word of God is the eternal Son of God; through him all was made and in him all is held in place. He is God’s plan: through him and towards him God directs all human history. Though he is equal to God he became flesh of our flesh and gave himself to us as the food of eternal life. He is the perfect expression of the Father's love, and the fullness of joy for all who believe in him.

      Lesson Objective: To recall the main points of introductory information on the Gospel according to John and to describe the basic teaching found in its first four chapters.

      Chapter 1 The Fourth Gospel

      Section Objective: To recall the main points of introductory information on the Gospel according to John.

      The Formation of the Gospel

      To take up the Gospel according to John after Matthew, Mark and Luke is to enter a new world. Gone are the familiar parables on the kingdom, the teachings of Jesus on justice, the love of enemies, marriage and the like. Only a few miracles are reported and of these none involves the casting out of demons. Important events such as the Transfiguration and the institution of the Eucharist are absent. Terms we have come to expect, such as apostle, are never used. Instead, we find new words (sign, hour, glory, the Word}, events not heard of until now (the wedding at Cana, the cure of the man by the pool), and persons never met before (Nicodemus, the Samaritan woman, Lazarus, the beloved disciple).

      Even when this Gospel records events found in the other three it handles them in its own way. Like the others it gives us the testimony of John the Baptist, the cleansing of the Temple, the miracle of the loaves, the triumphal entry into Jerusalem, the Last Supper, the Passion and Resurrection; but in each case its presentation is unique. The order of events is often different: for example, in the first three Gospels the cleansing of the Temple is set at the end of the ministry of Jesus; in the Fourth Gospel it is placed at the beginning. Many other differences could be listed. Suffice it to say that while John is obviously presenting the same Jesus, and while he is clearly acquainted with the traditions preserved in the other Gospels, he usually chooses to go his own way.

      Why is the Fourth Gospel so different? The answer lies in the way in which it was formed. In composing their Gospels, Matthew, Mark and Luke were bound by the traditions which their communities revered. While free to arrange and even to modify these traditions to some extent, they could not make full use of their creative powers; they had to use materials already formed by others. In other words, the first three evangelists inherited the traditions out of which they composed their Gospels; they had little or nothing to do with the actual formation of the sayings and stories they employed. It is not so with John: he himself formed the traditions which make up his Gospel, and his influence made itself felt at every stage of the Gospel's development.

      Just as the guidance of one great personality accounts for the distinctive character of the Gospel, so it accounts for its extraordinary unity.* One, unique approach to Christ, to the Church, to discipleship is maintained throughout. One way of thinking, one way of viewing

      Christian life prevails in every part of the Gospel. The unity of thought is expressed in a uniform vocabulary and style. Though some parts of the Gospel (notably the Prologue, 1:1-18; and chapter 21}, have a somewhat different vocabulary and style, the thought expressed in these passages is consistent with what is found in the rest of the Gospel.

      *The episode of the woman caught in adultery is an exception (John 7:53- 8:11). While it is beyond question a part of sacred Scripture, it cannot be the work of John. Many ancient manuscripts place it after John 7:52, but some place it elsewhere in John, and

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