I have not come to abolish the Law and the Prophets but to complete them
Jesus said to his disciples: ‘Do not imagine that I have come to abolish the Law or the Prophets. I have come not to abolish but to complete them. I tell you solemnly, till heaven and earth disappear, not one dot, not one little stroke, shall disappear from the Law until its purpose is achieved. Therefore, the man who infringes even one of the least of these commandments and teaches others to do the same will be considered the least in the kingdom of heaven; but the man who keeps them and teaches them will be considered great in the kingdom of heaven.’
Source: Jerusalem Bible
Catechism of the Catholic Church
THE NEW LAW OR THE LAW OF THE GOSPEL
1965 The New Law or the Law of the Gospel is the perfection here on earth of the divine law, natural and revealed. It is the work of Christ and is expressed particularly in the Sermon on the Mount. It is also the work of the Holy Spirit and through him it becomes the interior law of charity: “I will establish a New Covenant with the house of Israel. . . . I will put my laws into their hands, and write them on their hearts, and I will be their God, and they shall be my people.”
1966 The New Law is the grace of the Holy Spirit given to the faithful through faith in Christ. It works through charity; it uses the Sermon on the Mount to teach us what must be done and makes use of the sacraments to give us the grace to do it:
If anyone should meditate with devotion and perspicacity on the sermon our Lord gave on the mount, as we read in the Gospel of Saint Matthew, he will doubtless find there . . . the perfect way of the Christian life. . . . This sermon contains . . . all the precepts needed to shape one’s life.
1967 The Law of the Gospel “fulfills,” refines, surpasses, and leads the Old Law to its perfection. In the Beatitudes, the New Law fulfills the divine promises by elevating and orienting them toward the “kingdom of heaven.” It is addressed to those open to accepting this new hope with faith – the poor, the humble, the afflicted, the pure of heart, those persecuted on account of Christ and so marks out the surprising ways of the Kingdom.
1968 The Law of the Gospel fulfills the commandments of the Law. The Lord’s Sermon on the Mount, far from abolishing or devaluing the moral prescriptions of the Old Law, releases their hidden potential and has new demands arise from them: it reveals their entire divine and human truth. It does not add new external precepts, but proceeds to reform the heart, the root of human acts, where man chooses between the pure and the impure, where faith, hope, and charity are formed and with them the other virtues. The Gospel thus brings the Law to its fullness through imitation of the perfection of the heavenly Father, through forgiveness of enemies and prayer for persecutors, in emulation of the divine generosity.
1969 The New Law practices the acts of religion: almsgiving, prayer and fasting, directing them to the “Father who sees in secret,” in contrast with the desire to “be seen by men.” Its prayer is the Our Father.
1970 The Law of the Gospel requires us to make the decisive choice between “the two ways” and to put into practice the words of the Lord. It is summed up in the Golden Rule, “Whatever you wish that men would do to you, do so to them; this is the law and the prophets.”
The entire Law of the Gospel is contained in the “new commandment” of Jesus, to love one another as he has loved us.
1971 To the Lord’s Sermon on the Mount it is fitting to add the moral catechesis of the apostolic teachings, such as Romans 12-15, 1 Corinthians 12-13, Colossians 3-4, Ephesians 4-5, etc. This doctrine hands on the Lord’s teaching with the authority of the apostles, particularly in the presentation of the virtues that flow from faith in Christ and are animated by charity, the principal gift of the Holy Spirit. “Let charity be genuine. . . . Love one another with brotherly affection. . . . Rejoice in your hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints, practice hospitality.” This catechesis also teaches us to deal with cases of conscience in the light of our relationship to Christ and to the Church.
1972 The New Law is called a law of love because it makes us act out of the love infused by the Holy Spirit, rather than from fear; a law of grace, because it confers the strength of grace to act, by means of faith and the sacraments; a law of freedom, because it sets us free from the ritual and juridical observances of the Old Law, inclines us to act spontaneously by the prompting of charity and, finally, lets us pass from the condition of a servant who “does not know what his master is doing” to that of a friend of Christ – “For all that I have heard from my Father I have made known to you” – or even to the status of son and heir.
1973 Besides its precepts, the New Law also includes the evangelical counsels. The traditional distinction between God’s commandments and the evangelical counsels is drawn in relation to charity, the perfection of Christian life. The precepts are intended to remove whatever is incompatible with charity. The aim of the counsels is to remove whatever might hinder the development of charity, even if it is not contrary to it.
1974 The evangelical counsels manifest the living fullness of charity, which is never satisfied with not giving more. They attest its vitality and call forth our spiritual readiness. The perfection of the New Law consists essentially in the precepts of love of God and neighbor. The counsels point out the more direct ways, the readier means, and are to be practiced in keeping with the vocation of each:
[God] does not want each person to keep all the counsels, but only those appropriate to the diversity of persons, times, opportunities, and strengths, as charity requires; for it is charity, as queen of all virtues, all commandments, all counsels, and, in short, of all laws and all Christian actions that gives to all of them their rank, order, time, and value.
LORD, avenging God, avenging God, shine forth!
Rise up, judge of the earth; give the proud what they deserve.
How long, LORD, shall the wicked, how long shall the wicked glory?
How long will they mouth haughty speeches, go on boasting, all these evildoers?
They crush your people, LORD, torment your very own.
They kill the widow and alien; the fatherless they murder.
They say, “The LORD does not see; the God of Jacob takes no notice.”
Understand, you stupid people! You fools, when will you be wise?
Does the one who shaped the ear not hear? The one who formed the eye not see?
Does the one who guides nations not rebuke? The one who teaches humans not have knowledge?
The LORD does know human plans; they are only puffs of air.
Happy those whom you guide, LORD, whom you teach by your instruction.
You give them rest from evil days, while a pit is being dug for the wicked.
You, LORD, will not forsake your people, nor abandon your very own.
Judgment shall again be just, and all the upright of heart will follow it.
Who will rise up for me against the wicked? Who will stand up for me against evildoers?
If the LORD were not my help, I would long have been silent in the grave.
When I say, “My foot is slipping,” your love, LORD, holds me up.
When cares increase within me, your comfort gives me joy.
Can unjust judges be your allies, those who create burdens in the name of law,
Those who conspire against the just and condemn the innocent to death?
No, the LORD is my secure height, my God, the rock where I find refuge,
Who will turn back their evil upon them and destroy them for their wickedness. Surely the LORD our God will destroy them!
Source: The New American Bible
The Passion of Saint Perpetua, Saint Felicitas, and their Companions is one of the oldest and most notable early Christian texts. It survives in both Latin and Greek forms, and purports to contain the actual prison diary of the young mother and martyr Perpetua. Scholars generally believe that it is authentic although in the form we have it may have been edited by others. The text also purports to contain, in his own words, the accounts of the visions of Saturus, another Christian martyred with Perpetua. An editor who states he was an eyewitness has added accounts of the martyrs’ suffering and deaths.
Perpetua and Felicity (believed to have died in 203 AD) were Christian martyrs of the 3rd century. Vibia Perpetua was a married noblewoman, said to have been 22 years old at the time of her death, and mother of an infant she was nursing. Felicity, a slave imprisoned with her and pregnant at the time, was martyred with her. They were put to death along with others at Carthage in the Roman province of Africa.
According to the passion narrative, a slave named Revocatus, his fellow slave Felicitas, the two free men Saturninus and Secundulus, and Perpetua, who were catechumens, that is, Christians being instructed in the faith but not yet baptized, were arrested and executed at the military games in celebration of the Emperor Septimus Severus’s birthday. To this group was added a man named Saturus, who voluntarily went before the magistrate and proclaimed himself a Christian.
Summary of the Passion text
The traditional view has been that Perpetua, Felicity and the others were martyred owing to a decree of Roman emperor Septimius Severus (193–211). This is based on a reference to a decree he is said to have issued forbidding conversions to Judaism and Christianity but this decree is known only from one source, the Augustan History, an unreliable mix of fact and fiction. Early church historian Eusebius describes Severus as a persecutor, but the Christian apologist Tertullian states that Severus was well disposed towards Christians, employed a Christian as his personal physician and had personally intervened to save several high-born Christians known to him from the mob. Eusebius’ description of Severus as a persecutor likely derives merely from the fact that numerous persecutions occurred during his reign, including those known in the Roman martyrology as the martyrs of Madaura as well as Perpetua and Felicity in the Roman province of Africa, but these were probably as the result of local persecutions rather than empire wide actions or decrees by Severus.
The details of the martyrdoms survive in both Latin and Greek texts (see below). Perpetua’s account of events leading to their deaths, apparently historical, is written in the first person. A brief introduction by the editor (chapters i–ii) is followed by the narrative and visions of Perpetua (iii–ix), and the vision of Saturus (xi–xiii). The account of their deaths, written by the editor who claims to be an eyewitness, is included at the end (xiv–xxi).
Perpetua’s account opens with conflict between her and her father, who wishes her to recant her belief. Perpetua refuses, and is soon baptized before being moved to prison (iii). After the guards are bribed, she is allowed to move to a better portion of the prison, where she nurses her child and gives its charge to her mother and brother (iii), and the child is able to stay in prison with her for the time being (iii).
At the encouragement of her brother, Perpetua asks for and receives a vision, in which she climbs a dangerous ladder to which various weapons are attached (iv). At the foot of a ladder is a serpent, which is faced first by Saturus and later by Perpetua (iv). The serpent does not harm her, and she ascends to a garden (iv). At the conclusion of her dream, Perpetua realizes that the martyrs will suffer (iv).
Perpetua’s father visits her in prison and pleads with her, but Perpetua remains steadfast in her faith (v). She is brought to a hearing before the governor Hilarianus and the martyrs confess their Christian faith (vi). In a second vision, Perpetua sees her brother Dinocrates, who had died unbaptized from cancer at the early age of seven (vii). She prayed for him and later had a vision of him happy and healthy, his facial disfigurement reduced to a scar (viii). Perpetua’s father again visits the prison, and Pudens (the warden) shows the martyrs honor (ix).
The day before her martyrdom, Perpetua envisions herself defeating a savage Egyptian and interprets this to mean that she would have to do battle not merely with wild beasts but with the Devil himself (x).
Saturus, who is also said to have recorded his own vision, sees himself and Perpetua transported eastward by four angels to a beautiful garden, where they meet Jocundus, Saturninus, Hinda, Artaius, and Dennis Quinntus, four other Christians who are burnt alive during the same persecution (xi–xii). He also sees Bishop Optatus of Carthage and the priest Aspasius, who beseech the martyrs to reconcile the conflicts between them (xiii).
As the editor resumes the story, Secundulus is said to have died in prison (xiv). The slave Felicitas gives birth to a daughter despite her initial concern that she would not be permitted to suffer martyrdom with the others, since the law forbade the execution of pregnant women (xv). On the day of the games, the martyrs are led into the amphitheatre (xviii). At the demand of the crowd they were first scourged before a line of gladiators; then a boar, a bear, and a leopard were set on the men, and a wild cow on the women (xix). Wounded by the wild animals, they gave each other the kiss of peace and were then put to the sword (xix). The text describes Perpetua’s death as follows; “But Perpetua, that she might have some taste of pain, was pierced between the bones and shrieked out; and when the swordsman’s hand wandered still (for he was a novice), herself set it upon her own neck. Perchance so great a woman could not else have been slain (being feared of the unclean spirit) had she not herself so willed it” (xix). The text ends as the editor extols the acts of the martyrs.