 |
| A Depiction of Judah Maccabeus victory at the Battle of Nicanor in the "12th Month." |
Reflections on the Papal Role, Maccabees, and Biblical High Priesthood
During my recent visit to the Church of the Shroud in Turin, Italy, where the sacred burial linens of Jesus are entrusted solely to the Pope, I was astonished to see a particular display. Beside the protective case for these linens stood a prominently open Catholic Bible at the book of 2 Maccabees.
The books of the Maccabees are the foundation for the Jewish holiday of Hanukkah, the Festival of Lights.
This seemingly simple placement speaks volumes, connecting the Catholic Church’s understanding of Scripture, prophecy, and the papal office itself. It invites us to explore the profound theological continuity that links the Jewish High Priesthood — in particular, the Kohen Gadol — to the role of the Pope in the Christian tradition. This reflection gathers scriptural, historical, and doctrinal insights to reinforce these connections and the Christian belief in Jesus' fulfillment of divine prophecy.
The High Priest and the Papacy: Historical and Theological Parallels
Throughout history, many religions have had the office of a "high priest," serving as spiritual leaders, mediators, and sacrificial heads within their communities. In biblical Judaism, the Kohen Gadol (High Priest) was uniquely authorized to offer sacrifices in the Temple, enter the Holy of Holies on Yom Kippur, and oversee the entire priestly order. This hereditary office symbolized atonement and divine mediation for the Israelite nation.
Unlike the Jewish High Priest, who exercised hereditary and ritual-specific authority, the Pope’s authority is elective, universal, and doctrinal, reflecting a shift from Temple worship to ecclesial governance. Still, the analogy remains powerful within Catholic theology: the Pope is regarded as the supreme earthly priest, shepherding the universal Church.
John 11 and the Prophecy of the Scattered Children
One striking scriptural moment linking the two offices is found in John 11:49-52. Here Caiaphas, the Kohen Gadol, prophesies — arguably unwittingly — that Jesus "would die not only for the nation but also to gather into one the children of God who are scattered abroad." This passage emphasizes Jesus' mission as a unifier and redeemer, extending God’s covenant beyond the physical Jewish nation to all believers scattered among Gentiles.
This Johannine prophecy is viewed by early Christians and Catholic exegesis as a divine confirmation that Jesus fulfills the hope of reunion and restoration rooted in Jewish tradition.
The Prayer of 2 Maccabees: A Reflection of Divine Mercy and Restoration
The book of 2 Maccabees, preserved in the Catholic canon, especially in the Septuagint tradition, contains a poignant prayer that complements John 11's theme. In 2 Maccabees 2:7-8, the faithful implore God to "gather together our scattered people, free those who are slaves among the Gentiles, look upon those who are despised and detested, and let the Gentiles know that you are our God." This prayer reflects Israel’s longing for restoration amidst persecution and exile, highlighting God's mercy and continued care.
The Catholic Church affirms 2 Maccabees as canonical, partly because it carries themes foundational to Catholic doctrine on resurrection, martyrdom, and prayer for the dead. These teachings align closely with New Testament theology affirming Jesus as the fulfillment of God’s promise and the universal shepherd.
The Pope as a Successor in This Prophetic Continuity
The retention of 2 Maccabees and its placement alongside sacred relics such as the Shroud of Turin visually and symbolically underscore the Church's self-understanding. The Pope, entrusted uniquely with the linens that once enveloped Christ, is positioned as the visible guardian of this prophetic and salvific continuity.
This papal role not only embodies the solidarity of the Church as the gathered "children of God" but also manifests the ongoing mediatory office fulfilled first by the Kohen Gadol and now realized fully in Christ, with the Pope as his earthly representative.
The Canonical and Doctrinal Significance
The Catholic Church’s Council of Trent (1546) formally recognized 2 Maccabees as part of the biblical canon, emphasizing its value for doctrine and liturgical tradition. This acceptance counters Protestant reforms that relegated the book to apocryphal status and underscores the Church’s belief in the continuity of God’s salvific plan from Israel’s history to the universal Church.
2 Maccabees, by detailing faithful endurance, divine vindication, and hope for resurrection, echoes Christian beliefs about Christ’s atoning death and the Church’s mission in the world. The book’s references to gathering scattered people resonate with John 11’s prophecy and the Church’s understanding of its global, catholic mission to unite all believers.
Divergence Versus Continuity
It must be noted that Judaism does not regard the Books of Maccabees (1-4 Maccabees) as canonical or part of the Tanakh (Hebrew Bible); they are classified as apocryphal or non-inspired historical texts written after the prophetic era ended with Malachi and Ezra.
In addition, the Hasmoneans (the priestly family that assumed kingship after the Maccabees victory), diverged from Pharisaic ideals.
I would love to delve into Judaism's interpretation of Hanukkah, but ironically, that would take us on a major tangent, to say the least!
The Martyrdom Connection
Another thing the Catholic church has in common with Maccabees is the attention to martyrdom. The Catholic Church and the book of 2 Maccabees share a deep and significant emphasis on martyrdom, anchoring this theme within their theology and history.
2 Maccabees vividly recounts the martyrdom of Jews who remained faithful to God under harsh persecution during the Maccabean revolt. These accounts highlight not only the suffering endured but also the steadfast faith, hope in resurrection, and the ultimate divine vindication promised to the martyrs (2 Maccabees 7).
Similarly, the Catholic Church venerates martyrdom as the highest witness to faith in Christ. Early Christians, many of whom gave their lives during persecutions, were seen as following the Maccabean example of fidelity unto death. The Church teaches that martyrs share in Christ’s redemptive suffering and enjoy the glory of resurrection, a doctrine supported by 2 Maccabees’ prayers for the dead and hope in resurrection, reinforcing the connection between these traditions.
Thus, the shared attention to martyrdom underscores a profound spiritual heritage: faithful endurance in the face of persecution, confident hope in God's justice and resurrection, and the profound value placed on sacrificial witness that bridges the Jewish Maccabean experience and Christian witness through the ages.
During the Feast of Dedication (Hanukkah) in John 10:22-30, Jesus declares Himself the Good Shepherd who lays down His life for the sheep, directly tying into the Maccabean themes of Temple rededication, divine light, and heroic deliverance, while positioning Himself as the ultimate shepherd-shepherd fulfilling Israel's restoration. Hanukkah Context and Jesus' Teaching Hanukkah commemorates the Maccabees' victory over Antiochus IV, the Temple's rededication, and the miracle of oil burning for eight days, symbolizing God's faithfulness amid persecution (1 Maccabees 4:36-59).
At the Temple during this feast, Jews press Jesus: "If you are the Messiah, tell us plainly" (John 10:24). He responds by affirming His sheep hear His voice, He gives them eternal life, and "I and the Father are one" (vv. 27-30), claiming deity amid Hanukkah's focus on purity and light.
Both Psalm 23 and Ezekiel 34 evoke the Shepherd imagery and Maccabean links, where God promises to gather scattered sheep and appoint a true shepherd—resonating with 2 Maccabees' prayers for dispersed Israel and Hanukkah's restoration hope.
Unlike Judas Maccabeus's military heroism, Jesus offers eternal security: no one snatches His sheep from His or the Father's hand, fulfilling Hanukkah by embodying the Temple (John 2:19-21), light (John 8:12), and Messiah
Conclusion
My encounter at the Church of the Shroud in Turin deepened my appreciation for the intricate and profound connections that weave together Jewish tradition, early Christian faith, and Catholic doctrine. The linen burial cloths, held by the Pope as guardian of Christ’s earthly legacy, alongside an opened Bible at 2 Maccabees, visually testify to a spiritual and prophetic narrative.
This confluence of scripture, tradition, and sacred symbol underscore the significance of the Jewish High Priest's prophecy in John 11 and the need for the crucifixion to gather of His scattered children into one, under the guidance of the universal shepherd.