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It is indeed evident that the Scriptures state that Christ was to suffer, but you will have to show us, if you can, whether it was to be the form of suffering cursed by the Law.’ (Dialogue 89) [60] Trypho's response, if authentic, speaks to a second-century Jewish understanding of the meaning of Isaiah 53.
Early Christian Catacomb painting of Jesus and his disciples, pre-third century. There are several references in the Synoptic Gospels (the gospels of Matthew, Mark and Luke) to Jesus predicting his own death, the first two occasions building up to the final prediction of his crucifixion. [1]
Redemptive suffering is the Christian belief that human suffering, when accepted and offered up in union with the Passion of Jesus, can remit the just punishment for one's sins or for the sins of another, or for the other physical or spiritual needs of oneself or another.
[web 20] [note 17] Melvin E. Spiro further explains that "desire is the cause of suffering because desire is the cause of rebirth." [85] When desire ceases, rebirth and its accompanying suffering ceases. [85] [note 18] Peter Harvey explains: Once birth has arisen, "ageing and death", and various other dukkha states follow.
In addition, Job is mentioned in the New Testament of the Christian Bible: the Epistle of James paraphrases Job as an example of patience in suffering. Job's declaration, "I know that my redeemer liveth" ( Job 19:25 ), is considered by some Christians to be a proto-Christian reference to Christ as the Redeemer , and is the basis of several ...
Choral meditations on aspects of the suffering of Jesus on the cross include arrangements such as Buxtehude's Membra Jesu Nostri, a 1680 set of seven Passion cantatas, and the first such Lutheran treatment, incorporating lyrics excerpted from a medieval Latin poem and featuring Old Testament verses that prefigure the Messiah as suffering servant.
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
However, suffering is characterized as both mental and physical: "The damned will suffer in both mind and body, because both mind and body had a share in their sins." [ 48 ] Pope John Paul II stated on 28 July 1999, that, in speaking of Hell as a place, the Bible uses "a symbolic language", which "must be correctly interpreted […].