Unit I.

Called to salvation in Christ

Module 1- Jesus Christ as the image of the Invisible God

Quaestio
1. Does God exist?
2. What is the essence of God in revealing his identity?
3. Did God uses person to manifest himself?
4. When Jesus ascend into heaven, does the revelation of God is still present today?
5. Does God continue to reveal himself today?
6. Can we feel the presence of God when we are in trouble, problems and difficulties?

Objectio

Who is God?

To Plato, God is transcendent-the highest and most perfect being-and one who uses
eternal forms, or archetypes, to fashion a universe that is eternal and uncreated. The
order and purpose he gives the universe is limited by the imperfections inherent in
material. Flaws are therefore real and exist in the universe; they are not merely higher
divine purposes misunderstood by humans. God is not the author of everything
because some things are evil. We can infer that God is the author of the punishments of
the wicked because those punishments benefit the wicked. God, being good, is also
unchangeable since any change would be for the worse. Plato is not committed to
monotheism, but suggests for example that since planetary motion is uniform and
circular, and since such motion is the motion of reason, then a planet must be driven by
a rational soul. These souls that drive the planets could be called gods.

Aristotle made God passively responsible for change in the world in the sense that all
things seek divine perfection. God imbues all things with order and purpose, both of
which can be discovered and point to his (or its) divine existence. From those
contingent things we come to know universals, whereas God knows universals prior to
their existence in things. God, the highest being (though not a loving being), engages in
perfect contemplation of the worthiest object, which is himself. He is thus unaware of
the world and cares nothing for it, being an unmoved mover.
What is revelation mean?

Revelation
-the act of making known something that was secret, or a fact that has been made known
-Cambridge dictionary
Revelation and inspiration differ. Revelation is the supernatural communication of truth to the
mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth
to others. It renders its subject the spokesman or prophet of God in such a sense that everything
he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.

Revelation an uncovering, a bringing to light of that which had been previously wholly hidden
or only obscurely seen. God has been pleased in various ways and at different times ( Hebrews
1:1 ) to make a supernatural revelation of himself and his purposes and plans, which, under the
guidance of his Spirit, has been committed to writing. The Scriptures are not merely the "record"
of revelation; they are the revelation itself in a written form, in order to the accurate
preservation and propagation of the truth.

Denial the possibility of Revelation.

(a) Atheism, as expected, does so by denying the very existence of God.
(b) Agnosticism. Not unlike the former in its practical consequences, agnosticism denies the possibility of
knowing anything about God and, therefore, brands as useless any inquiry into divine matters.
(c) Pantheism likewise denies the possibility of Revelation. It identifies God with the world.
(d) Deism deems the intervention of God in the world unworthy of God’s wisdom, since it would mean
tampering with the order that he himself had given the world upon creating it.
(e) A similar outlook can be found in Naturalism, the pure and simple negation of the supernatural order,
and,
(f) Rationalism, which accepts only that which human reason is capable of understanding. These doctrines
falsely exclude the supernatural order as well as any possibility of Revelation.
(g) Some relativistic theories that seek to justify religious pluralism:

Sed Contra

Who God is in the teaching of the Church

Augustine (354-430) regarded God as omniscient, omnipotent, omnipresent, morally good, the
creator (ex nihilo) and sustainer of the universe. Despite these multiple descriptors, God is
uniquely simple. Being entirely free, he did not have to create, but did so as an act of love.
Anselm (1033-1109), archbishop of Canterbury, God is the highest level of being under which
there are, by degrees, lesser and lesser beings.

THE REVELATION OF GOD

God Reveals His "Plan of Loving Goodness"
It pleased God, in his goodness and wisdom, to reveal himself and to make known the mystery
of his will. His will was that men should have access to the Father, through Christ, the Word
made flesh, in the Holy Spirit, and thus become sharers in the divine nature."- CCC 51

God, who "dwells in unapproachable light", wants to communicate his own divine life to the
men he freely created, in order to adopt them as his sons in his only-begotten Son. By revealing
himself God wishes to make them capable of responding to him, and of knowing him and of
loving him far beyond their own natural capacity. - CCC 52

The Notion of Revelation

The verb to reveal generally means to unveil, to remove the veil that hides something, to manifest or make
known that which is hidden or invisible. Here, we use it to denote God’s manifestation to humans of truths
that were concealed from them. These truths may refer to God or to creatures, and reveal the origin and
destiny of men and of the world.

Natural Revelation
Natural revelation is what God communicates simply through the existence of creatures.
When God creates, he imprints a mark in the creatures, and through that mark, we can learn
something about God.
Actually, everything that is—insofar as it is—in some way reflects the self-subsistent Being
(ipsum esse subsistens) who created it and keeps it in its being through continuous action.
Similarly, the being of an artificial thing reflects something of the being of its maker: the
existence of the craftsman, his talent and skill, his aesthetic appreciation, and moral judgment.
Since God’s creative action is stronger and deeper than the transformations achieved by man,
the likeness between God and his creatures is deeper than the likeness between man and his
artifacts.
Natural revelation includes only those divine attributes reflected in creatures: the existence of
God and his attributes of goodness, unity, simplicity, infinity, wisdom, and omnipotence.
Natural revelation is the root of what is commonly called “natural” religion: there is a God, only
one God who remunerates; man has to obey him and show him respect by accepting him as his
Creator, and man has to do this internally and externally, individually and collectively. The
acceptance of natural revelation is a necessary condition for admitting supernatural revelation.

The Existence of Natural Revelation

Faith teaches us that God can be known with certainty through his creatures by the natural light
of human reason. The existence of God and some characteristics (attributes) of the divine Being
can be known by simply observing reality, reflecting on it, and drawing rational conclusions
from what one sees.

Supernatural Revelation
Supernatural revelation is God’s manifestation to mankind, no longer through the mere
existence of creatures, but through words or interventions in events in history. God
communicates these words to a person; he enlightens him with these interventions. The person
receives this revelation immediately, or directly from God himself, and not through creatures.
When this person transmits the revelation to other people, they receive it immediately, that is,
through that person. This revelation is not a discovery of reason, as in natural revelation, but
man’s acceptance of a truth that God communicates to him.
God may reveal a supernatural reality, something that cannot be communicated to a creature in
a natural way. The revelation of these supernatural truths is called supernatural revelation
because of its content (quoad substantiam). No human or other created intelligence can have
natural knowledge of such realities. People can receive these truths only through supernatural
elevation.
It also may happen that God reveals some truths that are not supernatural in themselves, but
belong to the order of what can be naturally shared by creatures. These truths can also be
known in a natural way. Examples of these truths are the immortality of the soul and the fact of
creation. The revelation of this second group of truths is called supernatural only in the manner
that is brought about (quoad modum).
Although the supernatural truths quoad modum are, by nature, communicable and accessible
to man, a supernatural elevation is still needed to receive them through revelation. God
transmits them in a manner beyond the capacity of the creature’s nature.

Revelation trough words and deeds

The divine plan of Revelation is realized simultaneously "by deeds and words which are
intrinsically bound up with each other" and shed light on each another. It involves a specific
divine pedagogy: God communicates himself to man gradually. He prepares him to welcome
by stages the supernatural Revelation that is to culminate in the person and mission of the
incarnate Word, Jesus Christ.

A. God reveal himself in Creation

In the beginning God makes himself known

"God, who creates and conserves all things by his Word, provides men with constant evidence
of himself in created realities. And furthermore, wishing to open up the way to heavenly
salvation – he manifested himself to our first parents from the very beginning." He invited them
to intimate communion with himself and clothed them with resplendent grace and justice.
CCC54
The inspired author of the book of Genesis wanted to teach us something about the purpose of
for which God made the world in the first place. The Bible begins with a summary statement:
“In the beginning God created the heavens and the earth” …. “and the earth was formless
(tohu) and void (wabohu) (Gn 1:1-2) addressing. Then it gets into specifics of how God went
about it. See the summary of creation below.
Day 1: Light and darkness
Day 2: Skies and seas address the issue of tohu (formless)
Day 3: Dry land and vegetation
Day 4: Sun, moon, and stars
Day 5: Birds & fish address the issue of bohu (empty)
Day 6: Animals and Man (Adam)
Day 7: Rest (Sabbath)
At the end of the third day, God has solved the issue of “formlessness”. The cosmos is formed
and the issue of “emptiness” is solved at the end of the sixth day.

God created time (Days 1 & 4), space (Days 2 & 5), and habitat (Days 3 & 5) that are essential
elements in building this world as our home where we can experience His love, and a temple
where God can be worshipped. The entire creation is made to be humanity’s home (see Figure 2
below).

Figure 1. God’s creation as both home and a temple

• The language of creation resembles the language of Moses building the Tabernacle in the
wilderness (compare Genesis 2:1-3 with Exodus 39:32, 42-43)
• Some Scriptures speak of the creation as a temple (Psalms 78:69; Psalms 148).
• In other ancient writing from about the same time as Genesis, it is clear that people
considered the whole universe as a kind of temple for worship of God (or the gods). It was a
common idea in ancient times.

To form this home (the world of creation), God created time, space, and habitat. Then, human
beings are created “in the image and likeness of God” (Gen 1:26). But what does it mean to be
“made in the image and likeness”? In Genesis 5:3 we read, “When Adam had lived a hundred
and thirty years, he became the father of a son in his likeness, after his image, and named him
Seth”. So, to be “made in the image and likeness of God” means to be a son/daughter. The fancy
theological term is divine filiation – we are talking about being a child of God.

B. In Scripture, through Salvation History

Summary of Salvation History

God chooses men to reveal himself and manifest his handiwork. He sends his covenant
mediator to manifest his identity and authority.

Covenant
Adam Noah Abraham Moses David Jesus
Mediator

Covenant Circum- Deca-

Marriage Rainbow Throne Eucharist
Sign cision logue

Covenant Couple Family Tribe Nation Kingdom Universal

Form Family
 (Catholic)

C. In the Church

But God’s definitive revelation in Jesus Christ did not stop with Christ’s ascension to his Father.
Jesus himself had gathered around him a group of disciples who would form the nucleus of his
Church. In this Church, the “Good News” of Jesus Christ would be proclaimed and spread to
the ends of the earth by the power of the Holy Spirit, sent down upon the apostles at Pentecost
(cf. Acts 1:8). “What was handed on by the apostles comprises everything that serves to make
the People of God live their lives in holiness and increase their faith. In this way the Church in
her doctrine, life and worship, perpetuates and transmits to every generation all that she herself
is, all that she believes” (DV 8; cf. CCC 77-79). PCP II summarizes this by stating that Sacred
Scripture and the living tradition of the Church transmit to us the teachings of Jesus” (PCP II
65).

D. In other Religion

But many Filipino Catholics ask if non-Christians receive God’s revelation. The Church, in her
prophetic mission of “reading the signs of the times and of interpreting them in the light of the
Gospel” (GS 4), discerns the seeds of the Word in the history and culture of all men of good will.
Thus, even non-Christians “who do not know the Gospel of Christ or his Church, but who
nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do His
will as they know it through the dictates of their conscience, may achieve eternal salvation” (LG
16).

JESUS THE ULTIMATE REVELATION OF THE FATHER

Christ Jesus -- "Mediator and Fullness of All Revelation"

"In many and various ways God spoke of old to our fathers by the prophets, but in these last
days he has spoken to us by a Son." Christ, the Son of God made man, is the Father's one,
perfect and unsurpassable Word. In him he has said everything; there will be no other word
than this one. St. John of the Cross, among others, commented strikingly on Hebrews 1:1-2:

In giving us his Son, his only Word (for he possesses no other), he spoke everything to us at
once in this sole Word - and he has no more to say. . . because what he spoke before to the
prophets in parts, he has now spoken all at once by giving us the All Who is His Son. Any
person questioning God or desiring some vision or revelation would be guilty not only of
foolish behavior but also of offending him, by not fixing his eyes entirely upon Christ and by
living with the desire for some other novelty.

Jesus Christ: Agent, Content and Goal of Revelation

As goal, Jesus is “the key, the center and the purpose of the whole of man’s history” (GS 10), in
whose image we all are to be conformed (cf. Rom 8:29). For it is through the Risen Christ that
we shall share the Trinitarian divine life of Father, Son and Holy Spirit. Therefore, our present
earthly life is a challenge to “put on the Lord Jesus Christ,” as St. Paul admonishes us (cf. Rm
13:14).

But Christ is not only the goal of God’s revelation, He is also its content, the Revealed One. In
himself, Jesus reveals both God and ourselves. “Christ, the new Adam, in the very revelation of
the mystery of the Father and of His love, fully reveals man to himself and brings to light his
highest calling” (GS 22). Our Faith centers on Christ precisely because we believe we “are called
to union with him, who is the light of the world, from whom we go forth, through whom we
live, and towards whom our whole life is directed” (LG 3).

Finally, besides being the goal and content of Revelation, Christ is also its agent, the mediator
(cf. DV 2). “God is one. One also is the mediator between God and men, the man Christ Jesus,
who gave himself as a ransom for all” (1 Tim 2:5-6). Christ is revealer through his part in
creation, through his becoming man, through his hidden and public life, and especially through
his passion, death and resurrection. After his resurrection, the Risen Christ continues his
revelation by sending us his Holy Spirit, the Spirit of truth (cf. DV 4).

There will be no further Revelation

"The Christian economy, therefore, since it is the new and definitive Covenant, will never pass
away; and no new public revelation is to be expected before the glorious manifestation of our
Lord Jesus Christ." Yet even if Revelation is already complete, it has not been made completely
explicit; it remains for Christian faith gradually to grasp its full significance over the course of
the centuries.

The full and definitive stage of God’s revelation is accomplished in his Word made flesh, Jesus
Christ, the mediator and fullness of Revelation. He, being the only-begotten Son of God made
man, is the perfect and definitive Word of the Father. In the sending of the Son and the gift of
the Spirit, Revelation is now fully complete, although the faith of the Church must gradually
grasp its full significance over the course of centuries.

Value of Private Revelation

While not belonging to the deposit of faith, private revelations may help a person to live the
faith as long as they lead us to Christ. The Magisterium of the Church, which has the duty of
evaluating such private revelations, cannot accept those which claim to surpass or correct that
definitive Revelation which is Christ.

IMAGES OF THE JESUS IN THE FOUR GOSPEL

The writers of the Gospels of Mark, Matthew, Luke, and John offer four different—sometimes
intriguing, sometimes perplexing—portraits of Jesus. Their unique challenge? Portray someone
both human and divine. But how can four diverse descriptions characterize the same person?
Each Evangelist chose words and deeds from Jesus’ life that related to his particular audience.
These audiences differed dramatically in religious background, culture, and ethnic origin.

Which Gospel is most authentic? Which best reflects the historical Jesus? They all do. Jesus
emerges possessing greater depth, breadth, and height than any single narrative could provide.

Mark’s Harried, Hurried, Human Jesus

Mark is the earliest Evangelist, writing between AD 65 and 70, shortly after the persecution of
Christians by Nero. Possibly because of the loss of so many leaders, such as Peter and Paul,
Mark deemed it necessary to produce a written record of Jesus. Christianity’s rapid spread also
suggests the need for an organized account

of Jesus’ life.

Mark was not one of the Twelve. He was likely not an eyewitness either. This Mark is
traditionally associated with “John Mark,” mentioned three times in the Acts of the Apostles
(12:12; 12:25; 15:37). This makes him Barnabas’ cousin (Col 4:10) and a companion of Paul (Acts
12:25). Tradition has Mark accompanying Peter to Rome. The Big Fisherman (Peter) was an
excellent eyewitness source of information about Jesus.

Mark’s Jesus is in a hurry. If Jesus ever sat down,

Mark failed to record it. Mark’s drama opens to introduce a no-holds-barred John the Baptist
baptizing Jesus before his 40-day desert experience—all in the first 13 verses of chapter 1. By
chapter’s end, Jesus has called his first disciples, performed his first cure (plus two more), and
left for Capernaum.

We must take in Mark in a single gulp. Read this Gospel in one sitting, and you'll be introduced
to a Jesus you may not have met before—earthy, relatable, approachable, and with whom most
of us would be comfortable. Mark’s Jesus is hemmed in by crowds: “They brought to him all
who were ill or possessed by demons. The whole town was gathered at the door” (Mk 1:32-33);
“He told his disciples to have a boat ready for him because of the crowd, so that they would not
crush him” (Mk 3:9); “[The] crowd gathered, making it impossible for them even to eat” (Mk
3:20). “Crowd” or “crowds” is used 38 times in Mark’s Gospel.

In Mark, we meet the most human Jesus. We readily identify with him because his feelings are
obvious. When a leper, ostracized from society, came to Jesus, he boldly reminded Jesus that he
could make him clean. “Moved with pity, [Jesus] stretched out his hand, touched him, and said
to him, ‘I do will it. Be made clean” (Mk 1:41). But if he softened at the sight of suffering, Jesus
turned a flinty eye toward those lacking compassion, such as the Pharisees who questioned him
about healing on the Sabbath: “Looking around at them with anger and grieved at their
hardness of heart, he said to the man, “Stretch out your hand. He stretched it out and his hand
was restored” (Mk 3:5).

As his earthly life drew near its close, he and his closest friends went to Gethsemane. “He took
with him Peter, James, and John, and began to be troubled and distressed. Then he said to them,
“My soul is sorrowful even to death” (Mk 14:33-34). Jesus range of emotions endears him to us
who experience the same.

Matthew’s New Moses: Jesus, The Teacher

A likely locale for Matthew’s Gospel is Antioch, Syria, around AD 80. Syria was north of
Palestine and had a sizable Jewish population. Using his audience’s Hebrew background,
Matthew explains Jesus as the long-awaited Messiah. Matthew begins with a rundown of Jesus’
family tree; the more illustrious branches include Abraham, Isaac, Jacob, Judah, Ruth, David,
Solomon, and Joseph. Properly speaking, this is Jesus’ foster father’s lineage. Matthew makes
Joseph the central figure of his infancy narrative.

Jesus emerges as the new Moses. With Jesus’ birth, Matthew draws parallels between the
Messiah and Moses. Only Matthew tells how Herod’s jealousy forced Joseph and his family into
Egyptian exile. Just as Pharaoh feared the Hebrews in Moses’ time, so Herod feared Jesus and
his family. Herod’s phobia led to the slaughter of innocent young boys (Mt 2:16-18), just as male
Hebrew infants were doomed under Pharaoh (Ex 1:15- 22). Jesus, like Moses, is saved and, in
due time, comes forth, like Moses, from Egypt.

Gentiles were joining Matthew’s Church. This accounts for inclusion of the Magi, who were
certainly gentile (Mt 2:1-12), and Jesus’ comment, “Many will come from the east and the west,
and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven” (Mt
8:11).

Matthew’s comparisons to Moses continue in Jesus’ most famous discourse, the Sermon on the
Mount. Placing the stamp of divinity on Jesus, Matthew situates him above Moses by having
Jesus quote from the Law Moses brought down from Mount Sinai and expand its meaning by
his own authority from a mountain site of his own: “You have heard that it was said to your
ancestors.... But I say to you...” (Mt 5:21-22).

Matthew’s is a thoughtful Gospel, spotlighting a reflective Jesus. Organized into components,

Matthew’s Gospel is referred to as a catechism. The Church has frequently used it in its teaching
ministry. Here we meet Jesus the teacher, the rabbi.

In five principal areas, Matthew assembles much of what Jesus said on given topics and makes a
single discourse of it. Each is preceded by a narrative section that focuses on the same theme
and is concluded by some variation on the phrase “When Jesus finished these words” (Mt 7:28;
11:1; 13:53; 19:1). The fifth and final discourse ends slightly differently: “When Jesus finished all
these words” (Mt 26:1, emphasis added).

The discourses are

• Sermon on the Mount (Mt 5:1-7:29);

• Missionary Discourse (Mt 10:1-11:1);

• Parable Discourse (Mt 13:1-53);

• Church Community Discourse

(Mt 18:1-35); and + Eschatological (Last Things) Discourse (Mt 24:1—25:46).

In this Gospel, Jesus is frequently addressed as “Teacher,” even by his opponents. Jesus
instructs the entire community as Moses did before him, but he doesn’t go to the mountain to
receive authority; he preaches from the mountain by his own authority. Where Mark’s Jesus has
much to show us, Matthew’s Jesus has much to tell us.

Luke’s Compassionate, Forgiving Jesus

Luke, like Mark, sought out others in compiling his portrait, for he was not one of the Twelve
nor was he an eyewitness (Lk 1:1-3). Luke was a Greek who wrote for gentiles. He may have
written in a province of modern Greece at about the same time as Matthew. Luke was a master
writer. His skill helped him balance a diversity of themes:

1. Women. Women have a prominent role, on a par with men. Luke often parallels two
individuals, male and female: Mary and Zechariah (Lk 1:5-38); Anna and Simeon (Lk 2:22-38);
the man with the lost sheep and the woman with the lost coin (Lk 15:1-10).

2. Holy Spirit. The Spirit receives more recognition from Luke than from any other Evangelist.
The Holy Spirit plays an even larger role in Luke’s Acts of the Apostles.

3. Universal Salvation. Writing for gentiles, Luke notes that Jesus’ salvation is available to
everyone, not just Jews: “All flesh shall see the salvation of God” (Lk 3:6).

4. Mercy and Forgiveness. Luke’s Jesus is a compassionate friend and advocate for the poor,
disabled, public sinners, and other outcasts. None were ostracized more than Samaritans. For
nearly a millennium, they’d been viewed as heretics. Yet Samaritans are heroes in two of Jesus’
parables. Only Luke writes of the Good Samaritan (Lk 10:29-37) and the cured Samaritan leper
who expresses gratitude (Lk 17:11-19).

The parable of the Prodigal Son (Lk 15:11-32) might more aptly be titled the parable of the
Forgiving Father, for it graphically portrays God’s mercy. The father not only _ hopes and prays
for his son’s _ repentance and return but stands peering down the road. When he finally catches
sight of him, he runs ~ to meet him, brushes aside the young man’s penitent speech, and calls
for a welcome-home party.

As Luke’s Gospel nears its climax, Jesus hangs in agony from the cross and prays, “Father,
forgive them, they know not what they do” (Lk 23:34). When the man next to him pleads,
“Remember me when you come into your kingdom,” Jesus replies, “Today you will be with me
in Paradise” (Lk 23:42-43). These incidents are recorded only in Luke.

John’s Noble, Majestic, Divine Jesus

John’s Gospel is like entering a new world. John presents a Jesus of great nobility, who deals
with individuals: Nicodemus (Jn 3:1-21), the Samaritan woman (Jn 4:4-42), the man born blind
(Jn 9:1-41), Lazarus (Jn 11:1-44).
John’s Jesus inspires awe from his opening, wanting his audience to see Jesus as divine—
coexistent with the Father: “In the beginning [reminiscent of the opening of Genesis] was the
Word [Jesus], and the Word was with God, and the Word was God”

(Jn 1:1). John clearly speaks of one whose humanity is undeniable but who possesses another
greater nature: divinity. The oneness of Jesus and his Father is a constant. Jesus says to the
Pharisees, “You know neither me nor my Father. If you knew me, you would know my Father
also” (Jn 8:19). And, to Philip, “Whoever has seen me has seen the Father” (Jn 14:9).

In John, Jesus is totally in control, even of his death: “I lay down my life in order to take it up
again. No one takes it from me, but I lay it down on my own. I have power to lay it down, and
power to take it up again” (Jn 10:17-18). Aware of others’ thoughts and plans, Jesus sidesteps or
challenges them: “Since Jesus knew that they were going to come and carry him off to make him
king, he withdrew again to the mountain alone”

(Jn 6:15); “Jesus, knowing everything that was going to happen to him, went out and said to
them, ‘Whom are you looking for?’ They answered him, ‘Jesus the Nazorean, He said to them,
‘TAM’” (18:4-5). Here, Jesus proclaims his divinity. The “I AM” passages remind us of Moses’
encounter with God in the burn- ing bush. When Moses asked who God was, the answer came,
“Tam who I am” (Ex 3:14).

At his trial, Jesus’ dignity surfaces again. Pilate says, “Do you not know that I have power to
release you and I have power to crucify you?” Jesus answers, “You would have no power over
me if it had not been given to you from above” (Jn 19:10-11). Sublime to the end, Jesus’ final
words from the cross are simply, “It is finished” (Jn 19:30).

Which portrait do we choose?

All these aspects represent the same individual. Jesus is more than any one person can describe.
Each writer was aware of those facets of Jesus’ personality, teachings, and deeds that would
draw his community into deeper faith.

Respondeo

Laudare

Prayer Brigade

When you pass by in a church or when you are in your room offer a prayer for those who seek
God, hopeless, those who were sick and dying that they may encounter or feel the living
presence of God in their lives.

Benedicere

Front row

Divide the class into 4-5 groups, each group will create a simple presentation that will shows
the images of Jesus in today’s time.

Praedicare
A minute of Catechism

The students of University of Santo Tomas-Legazpi were given a chance to deliver a speech in
University radio station that will tackle about the questions below. Each student will be given a
minute to talk.

1. Which portrait of Jesus best fits your image of him? Why?

2. Which portrait of Jesus challenges you?
3. How do you portray the face of Jesus in your own life?