Jesus Christ- The Messiah - A STATEMENT BY GOD THAT THE EFFECTS

OF SIN HAVE BEEN CONQUERED

1. JESUS COMES FROM THE DAVIDIC LINE.
- JESUS ALIVE MEANS HE IS
2. JESUS ADMITS HE IS A KING, THOUGH NOT CONTINUALLY PRESENT WITH US
A POLITICAL KING.
- IT TRANSFORMS OUR
3. THE NEW TESTAMENT WRITERS INDICATE UNDERSTANDING OF HUMAN LIFE
HOW JESUS IS THE FULFILLMENT OF THE
OLD TESTAMENT PROPHECIES - WE CAN EXPECT TO SHARE IN THIS
RESURRECTION, TO RISE A NEW AND
4. ONE OF THE PROPHETIC CHARACTERISTICS BETTER LIFE
OF THE MESSIANIC KINGDOM WAS PEACE
AMONG NATIONS, THE ABSENCE OF • SECOND REALITY:
ENMITY
CHRISTIAN SCRIPTURES ARE ROOTED
5. ISRAEL EXPECTED THAT THE REIGN OF GOD IN HEBREW SCRIPTURES
WOULD EXTEND OVER ALL THE EARTH,
THAT THE WORLD WOULD BE • THIRD REALITY:
FILLED WITH THE “KNOWLEDGE OF GOD.” THE INFLUENCE OF THE EARLY
6. THE KINGDOM OF GOD WOULD BE ONE IN CHRISTIAN COMMUNITIES
WHICH THERE WOULD BE A RENEWED THE NEW TESTAMENT
RELATIONSHIP BETWEEN GOD AND THE
PEOPLE. • THE FOUR GOSPELS

THE FORMATION OF THE CHRISTIAN SCRIPTURES - MATTHEW

• FIRST REALITY: THE RESURRECTION - MARK

- If there is no resurrection of the dead, - LUKE

then Christ has not been raised. - JOHN

- If Christ has not been raised, • THE ACTS OF THE APOSTLES

then our proclamation has been in vain • THE PAULINE EPISTLES (LETTERS)

- If proclamation has been in vain, • A) GENUINE WRITINGS OF PAUL

then our faith has been in vain. - 1 THESSALONIANS

.: - GALATIANS

• HOW DID THE RESURRECTION HAPPEN? - PHILIPPIANS

- We really cannot answer this question - 1 AND 2 CORINTHIANS

unless we go to the realm of speculation.
- ROMANS
• WHAT SHOULD WE DO?
- PHILEMON
• to hold on to these two things
• THE PAULINE EPISTLES (LETTERS)
- JESUS IS RISEN AND GLORIFIED
• B) PROBABLY NOT GENUINE
- WE SHALL BE WITH HIM WRITINGS OF PAUL

• WHAT DOES THE RESURRECTION MEAN - 2 THESSALONIANS

FOR US?
- COLOSSIANS,
 - EPHESIANS
• C) NOT WRITTEN BY PAUL
- TITUS, 1 AND 2 TIMOTHY
• THE LETTER TO THE HEBREWS
• SEVEN LETTERS TO ALL CHRISTIANS
- ONE BY JAMES
- TWO BY PETER
- THREE BY JOHN
- ONE BY JUDE
• THE BOOK OF REVELATION (APOCALYPSE)
THE EMERGENCE OF THE NEW TESTAMENT
• STAGE 1: ORAL TRADITION
A) PROCLAMATION
B) CELEBRATION
• STAGE 2: EARLY LETTERS AND WRITINGS
REASONS WHY THE ORAL TRADITION WAS NOT
IMMEDIATELY WRITTEN DOWN
a) As long as the apostles were alive, there was
no need to write anything down.
b) In the early church, there was a
powerful belief that the Second Coming
of Jesus was imminent.
EARLIEST WRITING FROM PAUL
- THE LETTER TO THE THESSALONIANS
THE SAYINGS OF JESUS
Whoever is not against us is for us.
(Mk 9:40)
It is more blessed to give than to receive.
(Acts 20:35)
• STAGE 3: THE ACTUAL GOSPELS
- THE GOSPELS ARE NOT BIOGRAPHIES
- THE WORK OF JESUS CHRIST
- THE SYNOPTICS
- THE EMERGENCE OF THE CANON
THE CHRISTIAN PARADOXES
• JESUS IS BOTH FULLY HUMAN AND DIVINE
• THE KINGDOM OF GOD IS HERE BUT NOT
YET
MARY THE MOTHER OF GOD
INSPIRED WORD:
26 In the sixth month, the angel Gabriel was sent
from God to a town of Galilee called Nazareth, 27 to
a virgin betrothed to a man named Joseph, of the
house of David, and the virgin’s name was Mary. 28
And coming to her, he said, “Hail, favored one! The
Lord is with you.” 29 But she was greatly troubled at
what was said and pondered what sort of greeting
this might be. 30 Then the angel said to her, “Do not
be afraid, Mary, for you have found favor with God.
31 Behold, you will conceive in your womb and bear
a son, and you shall name him Jesus. 32 He will be
great and will be called Son of the Most High,[a] and
the Lord God will give him the throne of David his
father, 33 and he will rule over the house of Jacob
forever, and of his kingdom there will be no end.” 34
But Mary said to the angel, “How can this be, since I
have no relations with a man?”[b] 35 And the angel
said to her in reply, “The holy Spirit will come upon
you, and the power of the Most High will
overshadow you. Therefore, the child to be born will
be called holy, the Son of God. 36 And behold,
Elizabeth, your relative, has also conceived[c] a son
in her old age, and this is the sixth month for her
who was called barren; 37 for nothing will be
impossible for God.” 38 Mary said, “Behold, I am the
handmaid of the Lord. May it be done to me
according to your word.” Then the angel departed
from her. (Luke 1:28-36)
CHURCH TEACHING:
The “Annunciation” refers to “The visit of the angel
Gabriel to the Blessed Virgin Mary to inform her that
she was to be the Mother of the Savior. After giving
her consent to God’s word, Mary became the
Mother of Jesus by the power of the Holy Spirit.”
(Catechism of the Catholic Church, 484, 494,
Glossary, p. 866) The Annunciation of the Lord is a
Solemnity, which is a Feast of the highest rank in the
Catholic Church. The Catechism of the Catholic
Church notes that: “In the liturgical year the various
aspects of the Paschal Mystery unfold. This is also
the case with the cycle of the feasts surrounding the
mystery of the Incarnation (Annunciation, Christmas,
Epiphany). They commemorate the beginning of our
salvation and communicate to us the first fruits of
the Paschal Mystery” (CCC, 1171). 484.The
Annunciation to Mary inaugurates "the fullness of
time",119 the time of the fulfillment of God's
promises and preparations. Mary was invited to
conceive him in whom the "whole fullness of deity"
would dwell "bodily".120 The divine response to her
question, "How can this be, since I know not man?",
was given by the power of the Spirit: "The Holy Spirit
will come upon you."121 485 The mission of the
Holy Spirit is always conjoined and ordered to that of
the Son.122 The Holy Spirit, "the Lord, the giver of
Life", is sent to sanctify the womb of the Virgin Mary
and divinely fecundate it, causing her to conceive
the eternal Son of the Father in a humanity drawn
from her own. 486 The Father's only Son, conceived
as man in the womb of the Virgin Mary, is "Christ",
that is to say, anointed by the Holy Spirit, from the
beginning of his human existence, though the
manifestation of this fact takes place only
progressively: to the shepherds, to the magi, to John
the Baptist, to the disciples.123 Thus the whole life
of Jesus Christ will make manifest "how God
anointed Jesus of Nazareth with the Holy Spirit and
with power."124 What the Catholic faith believes
about Mary is based on what it believes about Christ,
and what it teaches about Mary illumines in turn its
faith in Christ.  Mary's predestination 488 "God sent
forth his Son", but to prepare a body for him,125 he
wanted the free co-operation of a creature. For this,
from all eternity God chose for the mother of his Son
a daughter of Israel, a young Jewish woman of
Nazareth in Galilee, "a virgin betrothed to a man
whose name was Joseph, of the house of David; and
the virgin's name was Mary":126 The Father of
mercies willed that the Incarnation should be
preceded by assent on the part of the predestined
mother, so that just as a woman had a share in the
coming of death, so also should a woman contribute
to the coming of life.127 489 Throughout the Old
Covenant the mission of many holy women prepared
for that of Mary. At the very beginning there was
Eve; despite her disobedience, she receives the
promise of a posterity that will be victorious over the
evil one, as well as the promise that she will be the
mother of all the living.128 By virtue of this promise,
Sarah conceives a son in spite of her old age.129
Against all human expectation God chooses those
who were considered powerless and weak to show
forth his faithfulness to his promises: Hannah, the
mother of Samuel; Deborah; Ruth; Judith and Esther;
and many other women.130 Mary "stands out
among the poor and humble of the Lord, who
confidently hope for and receive salvation from him.
After a long period of waiting the times are fulfilled
in her, the exalted Daughter of Sion, and the new
plan of salvation is established."131  490 To become
the mother of the Savior, Mary "was enriched by
God with gifts appropriate to such a role."132 The
angel Gabriel at the moment of the annunciation
salutes her as "full of grace"., in order for Mary to be
able to give the free assent of her faith to the
announcement of her vocation, it was necessary that
she be wholly borne by God's grace. 491 Through the
centuries the Church has become ever more aware
that Mary, "full of grace" through God,134 was
redeemed from the moment of her conception. That
is what the dogma of the Immaculate Conception
confesses, as Pope Pius IX proclaimed in 1854: The
most Blessed Virgin Mary was, from the first
moment of her conception, by a singular grace and
privilege of almighty God and by virtue of the merits
of Jesus Christ, Savior of the human race, preserved
immune from all stain of original sin.135 492 The
"splendor of an entirely unique holiness" by which
Mary is "enriched from the first instant of her
conception" comes wholly from Christ: she is
"redeemed, in a more exalted fashion, by reason of
the merits of her Son".136 The Father blessed Mary
more than any other created person "in Christ with
every spiritual blessing in the heavenly places" and
chose her "in Christ before the foundation of the
world, to be holy and blameless before him in
love".137 493 The Fathers of the Eastern tradition
call the Mother of God "the All-Holy" (Panagia), and
celebrate her as "free from any stain of sin, as
though fashioned by the Holy Spirit and formed as a
new creature".138 By the grace of God Mary
remained free of every personal sin her whole life
long. "Let it be done to me according to your
word. . ." 494 At the announcement that she would
give birth to "the Son of the Most High" without
knowing man, by the power of the Holy Spirit, Mary
responded with the obedience of faith, certain that
"with God nothing will be impossible": "Behold, I am
the handmaid of the Lord; let it be [done] to me
according to your word."139 Thus, giving her
consent to God's word, Mary becomes the mother of
Jesus. Espousing the divine will for salvation
wholeheartedly, without a single sin to restrain her,
she gave herself entirely to the person and to the
work of her Son; she did so in order to serve the
mystery of redemption with him and dependent on
him, by God.
MARY IN THE NEW TESTAMENT
1. Pauline Epistles
“But when the fullness of time had come, god sent
his son, born of a woman, born under the law” (Gal
4:4)
2. Infancy Narratives
3. Gospel of Mark (Mk 3:32-35)
4. Act of the Apostles
5. Gospel of John
- Marriage feast at Cana
- Words of Jesus on the Cross
FROM THE SCRIPTURAL REFERENCES, THIS
PORTRAIT OF MARY EMERGES:
1. She is the mother of God
2. She is the perfect example of the true
discipline
3. She is the prime example of faith
HISTORICAL DEVELOPMENT OF MARY IN THE
CHURCH
1. For the first 300 years, there is hardly any
mention of Mary in writings attributed to that
period.
2. 400 C.E - beginnings of monasticism.
- Women who vowed themselves to celibacy chose
Mary as their model because she was a virgin.
3. The 431 C.E saw the great council of Ephesus and
the culmination of many theological battles about
the divinity and humanity of Jesus.
4. St. Bernard championed devotion to Mary as a
personal closeness, an emotional attachment.
5. In the Middle Ages, Europe was losing the faith
that had previously been so strong. The re-
evangelization started by the Dominicans and
Franciscans used Mary as main instrument.
6. In the fifteenth and sixteenth centuries, devotion
to Mary deteriorated, the result of bad theology and
superstitious practices prevalent at the time.
7. 1854 – The Dogma of the Immaculate Conception
was defined.
1950 – the Dogma of the Assumption was defined.
MAJOR DOGMAS ABOUT MARY
1. Mary is the Mother of God
(Council of Ephesus, 431).
2. The Immaculate Conception
(defined by Pope Pius IX in 1854)
3. The Assumption of Mary into heaven
(defined by Pope Pius XII in 1950)
4. Perpetual Virginity of Mary
JOHN THE BAPTIST
INSPIRED WORD:
19 This is the testimony of John, when the Jews sent
to him priests and Levites from Jerusalem to ask him,
“Who are you?” 20 And he confessed and did not
deny, but confessed, “I am not [a]the
Christ.” 21 They asked him, “What then? Are
you Elijah?” And he *said, “I am not.” “Are you the
Prophet?” And he answered, “No.” 22 Then they said
to him, “Who are you, so that we may give an
answer to those who sent us? What do you say
about yourself?” 23 He said, “I am a voice of one
crying in the wilderness, ‘Make straight the way of
the Lord,’ as Isaiah the prophet said.” 24 Now they
had been sent from the Pharisees. 25 They asked
him, and said to him, “Why then are you baptizing, if
you are not the [b]Christ, nor Elijah, nor the
Prophet?” 26 John answered them saying, “I
baptize [c]in water, but among you stands One
whom you do not know. 27 It is He who comes after
me, the thong of whose sandal I am not worthy to
untie.” 28 These things took place in
Bethany beyond the Jordan, where John was
baptizing. 29 The next day he *saw Jesus coming to
him and *said, “Behold, the Lamb of God who takes
away the sin of the world! 30 This is He on behalf of
whom I said, ‘After me comes a Man who [d]has a
higher rank than I, for He existed before me.’ 31 I did
not recognize [e]Him, but so that He might be
manifested to Israel, I came baptizing [f]in
water.” 32 John testified saying, “I have seen the
Spirit descending as a dove out of heaven, and He
remained upon Him. 33 I did not recognize [g]Him,
but He who sent me to baptize [h]in water said to
me, ‘He upon whom you see the Spirit descending
and remaining upon Him, this is the One who
baptizes [i]in the Holy Spirit.’ 34 I myself have seen,
and have testified that this is the Son of God.” (JOHN
1; 19-34)
CHURCH TEACHING:
523 St. John the Baptist is the Lord's immediate
precursor or forerunner, sent to prepare his way.
"Prophet of the Most High", John surpasses all the
prophets, of whom he is the last. He inaugurates the
Gospel, already from his mother's womb welcomes
the coming of Christ, and rejoices in being "the
friend of the bridegroom", whom he points out as
"the Lamb of God, who takes away the sin of the
world". Going before Jesus "in the spirit and power
of Elijah", John bears witness to Christ in his
preaching, by his Baptism of conversion, and through
his martyrdom.
FACTS ABOUT JOHN THE BAPTIST
FATHER: ZECHARIAH
MOTHER: ELIZABETH
• John’s sole purpose is to prepare the people
to receive the “One more powerful than I”
(Mt. 3:11).
• Prophet of the Most High, John surpasses
all the prophets, of whom he is the last.
• * He inaugurates the Gospel, already from
his mother’s womb, welcomes the coming
of Christ, and rejoices in being the “friend of
the bridegroom,” whom he points out as
the “Lamb of God who takes away the sins
of the world”.
• * Going before Jesus “in the spirit of Elijah”,
John bears witness to Christ in his
preaching, by His Baptism of conversion,
and through his martyrdom. (523)
MODULE 3 UNIT 3
INSPIRED WORD:
The Cure of a Demoniac.  
31 Jesus then went down to Capernaum, a town of
Galilee. He taught them on the sabbath, 32 and they
were astonished at his teaching because he spoke
with authority. 33 In the synagogue there was a man
with the spirit of an unclean demon, and he cried
out in a loud voice, 34 “Ha! What have you to do
with us, Jesus of Nazareth? Have you come to
destroy us?[b] I know who you are—the Holy One of
God!” 35 Jesus rebuked him and said, “Be quiet!
Come out of him!” Then the demon threw the man
down in front of them and came out of him without
doing him any harm. 36 They were all amazed and
said to one another, “What is there about his word?
For with authority and power he commands the
unclean spirits, and they come out.” 37 And news of
him spread everywhere in the surrounding
region. (Luke 4: 31-37)
The Cure of Simon’s Mother-in-Law. 
38 After he left the synagogue, he entered the house
of Simon. Simon’s mother-in-law was afflicted with a
severe fever, and they interceded with him about
her. 39 He stood over her, rebuked the fever, and it
left her. She got up immediately and waited on
them. (Luke 4:38-39)
Other Healings  
40 At sunset, all who had people sick with various
diseases brought them to him. He laid his hands on
each of them and cured them. 41 [d]And demons
also came out from many, shouting, “You are the
Son of God.” But he rebuked them and did not allow
them to speak because they knew that he was the
Messiah. Jesus Leaves Capernaum.  42 At daybreak,
Jesus left and went to a deserted place. The crowds
went looking for him, and when they came to him,
they tried to prevent him from leaving them. 43 But
he said to them, “To the other towns also I must
proclaim the good news of the kingdom of God,
because for this purpose I have been sent.” 44 And
he was preaching in the synagogues of Judea.(Luke
4:42-44)
Important thing to consider:
• Jesus first action after coming from the
desert was to drive away evil.
• Actions are always for the fulfillment of the
“Kingdom of God”
KINGDOM OF GOD
“FULLNESS OF LIFE”
• The attainment of the promised “blessing to
all people”
• The experience of joy
CHURCH TEACHING:
481. The teaching and preaching of Jesus centered
on the “Kingdom of God,” a dynamic symbol of
God’s active presence among His people. For Christ,
this Kingdom, was grounded in the Old Testament
hope for Yahweh’s presence (cf. Ps 91:1, 96:10; 97:1;
99:1 etc). This hope was eschatological, that is,
something already present but not yet fully (cf. Mk
1:14f; Mt 4:17). Without ever defining precisely what
the Kingdom of God is, Jesus uses it to embrace all
the blessings of salvation, a salvation of God’s active
presence within people’s daily life, liberating them
from the enslaving power of evil, for loving service of
their fellowmen. For Filipino Christians today, PCP II
sketches the essentials of the Kingdom as a “gift of
God,” made present in Jesus, as a “Task” and as a
“Promise” (cf. PCP II 39-43).   •
482. Christ’s typical method of communicating his
word about the Kingdom was by telling stories,
parables. In them he focused on the common life of
his listeners, and drew them into recognizing God’s
presence therein. Jesus taught the people that God
was their Father, not in competition with them. That
He was not calling them out of their own humanity,
but rather making their own creative human efforts
possible by His divine presence.
488. Besides his healing, Christ’s ministry was noted
for his celebration of the Kingdom in table-
fellowship. He not only forgave sinners and
associated with tax collectors and outcasts (cf. Mk
2:15-17); he even scandalized his pious
contemporaries by dining with them. Such table-
fellowship symbolized Christ’s whole mission and
message of drawing all into his Father’s Kingdom. “I
have come to call sinners, not the self-righteous”
(Mk 2:17). It prefigures the eternal banquet in the
Kingdom of God in which “many will come from the
east and the west and will find a place, while the
natural heirs will be driven out into the dark” (Mt
8:11-12).  
489. The importance of this table-fellowship in Jesus’
ministry is confirmed by two things. The first is the
special importance among the early disciples of the
“breaking of bread” (Lk 24:35; Acts 2:46). This must
have come from Jesus’ own mannerism. The second
is the Lord’s prayer which Christ taught his disciples.
It summarizes the ministry of Christ in terms of
“Abba” (Father), the Kingdom, bread, forgiveness
and the final test. All of these refer in one way or
another to table-fellowship and more. Not just
voluntary “coming together” but the koinonia, the
transforming communion we have in the Eucharistic
celebration as members of Christ’s Body.
PREACHING MINISTRY
He was considered the greatest teacher.
PARABLES – a story or a prose that contains lesson/s
Examples of parables:
• The Good Samaritan
• The Prodigal Son
The Friend at Night
• The Lost Coin/Sheep
Note:
• Most of these contain lessons that ideally
changes how people treat one another
during those times
HEALING MINISTRY
Jesus healed plenty of people out of COMPASSION
and CONCERN for the wellbeing of EVERYONE.
Everyone was WORTH healing
“Your faith has been your salvation, Go in peace”
Faith (Pharisees)
 • Look at me! I am praying and doing
sacrifices (Prideful)
Faith (Jesus)
• I am helpless but I am open to your love
and mercy. (Humility)
TABLE FELLOWSHIP
Eating together with different walks of life was the
primary way of marking events in Jewish Culture.
Table fellowship entails that you and your guest are
close.
He dined with those considered as sinners.
Symbolizes: “EVERYONE is welcome in the Father’s
Kingdom”
MODULE 3 UNIT 4
INSPIRED WORD:
Jesus Questioned by Pilate. 
11 Now Jesus stood before the governor, and he
questioned him, “Are you the king of the
Jews?”[f] Jesus said, “You say so.” 12 And when he
was accused by the chief priests and elders,[g] he
made no answer. 13 Then Pilate said to him, “Do you
not hear how many things they are testifying against
you?” 14 But he did not answer him one word, so
that the governor was greatly amazed. (Mt. 27: 11-
14)
The Sentence of Death. 
15 [h]Now on the occasion of the feast the governor
was accustomed to release to the crowd one
prisoner whom they wished. 16 [i]And at that time
they had a notorious prisoner called [Jesus]
Barabbas. 17 So when they had assembled, Pilate
said to them, “Which one do you want me to release
to you, [Jesus] Barabbas, or Jesus called
Messiah?” 18 [j]For he knew that it was out of envy
that they had handed him over. 19 [k]While he was
still seated on the bench, his wife sent him a
message, “Have nothing to do with that righteous
man. I suffered much in a dream today because of
him.” 20 The chief priests and the elders persuaded
the crowds to ask for Barabbas but to destroy
Jesus. 21 The governor said to them in reply, “Which
of the two do you want me to release to you?” They
answered, “Barabbas!” 22 [l]Pilate said to them,
“Then what shall I do with Jesus called Messiah?”
They all said, “Let him be crucified!” 23 But he said,
“Why? What evil has he done?” They only shouted
the louder, “Let him be crucified!” 24 [m]When
Pilate saw that he was not succeeding at all, but that
a riot was breakingout instead, he took water and
washed his hands in the sight of the crowd, saying, “I
am innocent of this man’s blood. Look to it
yourselves.” 25 And the whole people said in reply,
“His blood be upon us and upon our
children.” 26 Then he released Barabbas to them,
but after he had Jesus scourged,[n] he handed him
over to be crucified. (Mt. 27: 15-26) Mockery by the
Soldiers. 27 Then the soldiers of the governor took
Jesus inside the praetorium[o] and gathered the
whole cohort around him. 28 They stripped off his
clothes and threw a scarlet military cloak[p] about
him. 29 Weaving a crown out of thorns,[q] they
placed it on his head, and a reed in his right hand.
And kneeling before him, they mocked him, saying,
“Hail, King of the Jews!” 30 They spat upon
him[r] and took the reed and kept striking him on
the head. 31 And when they had mocked him, they
stripped him of the cloak, dressed him in his own
clothes, and led him off to crucify him crucified. (Mt.
27: 27-31)  
The Way of the Cross.
[s] 32 As they were going out, they met a Cyrenian
named Simon; this man they pressed into service to
carry his cross. The Crucifixion. 33 And when they
came to a place called Golgotha (which means Place
of the Skull), 34 they gave Jesus wine to drink mixed
with gall.[t] But when he had tasted it, he refused to
drink. 35 After they had crucified him, they divided
his garments[u] by casting lots; 36 then they sat
down and kept watch over him there. 37 And they
placed over his head the written charge[v] against
him: This is Jesus, the King of the Jews. 38 Two
revolutionaries[w] were crucified with him, one on
his right and the other on his left. 39 [x]Those
passing by reviled him, shaking their heads 40 and
saying, “You who would destroy the temple and
rebuild it in three days, save yourself, if you are the
Son of God, [and] come down from the
cross!” 41 1 Likewise the chief priests with the
scribes and elders mocked him and said, 42 “He
saved others; he cannot save himself. So he is the
king of Israel![y] Let him come down from the cross
now, and we will believe in him. 43 [z]He trusted in
God; let him deliver him now if he wants him. For he
said, ‘I am the Son of God.’” 44 The revolutionaries
who were crucified with him also kept abusing him
in the same way. (Mt. 27: 32-44)
The Death of Jesus.
 45 [aa]From noon onward, darkness came over the
whole land until three in the afternoon. 46 And
about three o’clock Jesus cried out in a loud voice,
“Eli, Eli, lema sabachthani?”[ab] which means, “My
God, my God, why have you forsaken
me?” 47 [ac]Some of the bystanders who heard it
said, “This one is calling for Elijah.” 48 Immediately
one of them ran to get a sponge; he soaked it in
wine, and putting it on a reed, gave it to him to
drink. 49 But the rest said, “Wait, let us see if Elijah
comes to save him.” 50 [ad]But Jesus cried out again
in a loud voice, and gave up his spirit. 51 And behold,
the veil of the sanctuary was torn in two from top to
bottom.[ae] The earth quaked, rocks were
split, 52 tombs were opened, and the bodies of
many saints who had fallen asleep were
raised. 53 And coming forth from their tombs after
his resurrection, they entered the holy city and
appeared to many. 54 [af]The centurion and the
men with him who were keeping watch over Jesus
feared greatly when they saw the earthquake and all
that was happening, and they said, “Truly, this was
the Son of God!” 55 There were many women there,
looking on from a distance,[ag] who had followed
Jesus from Galilee, ministering to him. 56 Among
them were Mary Magdalene and Mary the mother
of James and Joseph, and the mother of the sons of
Zebedee. (Mt. 27: 45-56)
The Burial of Jesus.
[ah] 57 When it was evening, there came a rich man
from Arimathea named Joseph, who was himself a
disciple of Jesus. 58 He went to Pilate and asked for
the body of Jesus; then Pilate ordered it to be
handed over. 59 Taking the body, Joseph wrapped it
[in] clean linen 60 and laid it in his new tomb that he
had hewn in the rock. Then he rolled a huge stone
across the entrance to the tomb and
departed. 61 But Mary Magdalene and the other
Mary remained sitting there, facing the tomb. (Mt.
27: 57-61) The Guard at the Tomb.[ai] 62 The next
day, the one following the day of preparation,[aj] the
chief priests and the Pharisees gathered before
Pilate 63 and said, “Sir, we remember that this
impostor while still alive said, ‘After three days I will
be raised up.’ 64 Give orders, then, that the grave be
secured until the third day, lest his disciples come
and steal him and say to the people, ‘He has been
raised from the dead.’ This last imposture would be
worse than the first.”[ak] 65 Pilate said to them,
“The guard is yours;[al] go secure it as best you
can.” 66 So they went and secured the tomb by
fixing a seal to the stone and setting the guard. (Mt.
27: 62-66) The Resurrection of Jesus. 1 After the
sabbath, as the first day of the week was dawning,
[b] Mary Magdalene and the other Mary came to see
the tomb. 2 [c]And behold, there was a great
earthquake; for an angel of the Lord descended from
heaven, approached, rolled back the stone, and sat
upon it. 3 His appearance was like lightning and his
clothing was white as snow. 4 The guards were
shaken with fear of him and became like dead
men. 5 Then the angel said to the women in reply,
“Do not be afraid! I know that you are seeking Jesus
the crucified. 6 [d]He is not here, for he has been
raised just as he said. Come and see the place where
he lay. 7 Then go quickly and tell his disciples, ‘He
has been raised from the dead, and he is going
before you to Galilee; there you will see him.’
Behold, I have told you.” 8 Then they went away
quickly from the tomb, fearful yet overjoyed, and ran
to announce[e] this to his disciples. (Mt. 28: 1-8)
 563. Jesus saw his Passion and Death as redemptive,
his ultimate service in the Kingdom. “The Son of Man
has not come to be served but to serve — to give his
life in ransom for the many” (Mk 10:45). The center
of the ‘Good News’ focused sharply on “the
redemption wrought in Christ Jesus. Through his
blood, God made him the means of expiation for all
who believe” (Rom 3:24-25a). “It was he who
sacrificed himself for us, to redeem us from all
unrighteousness and to cleanse for himself a people
of his own, eager to do what is right” (Ti 2:14).  

615. Christ’s Resurrection is far from being merely

the personal miraculous return from the dead which
one might expect of the crucified God-man. The
actual event of Christ rising from the dead was the
real starting point and foundation for the beginnings
of the Christian Faith: • for the Christian community,
the Church; • for adequate understanding of Christ,
his Passion and Death; • for how Christ fulfilled the
Old Testament prophecies; • for the apostolic
commission to preach Christ to the whole world.
Simply put, without Christ risen from the dead, there
would be no Christian Faith. 628. The Resurrection
was basically Jesus’ passage from death to new,
definitive glorified life. Thus it can be described from
three points of view: 1) as passage: an event in
human history; 2) as the glorified life of the Risen
Christ; and 3) as effected by the Blessed Trinity.  

629. First, as an event, Christ’s Resurrection is both

historical and transhistorical. It is historical in terms
of the testimony of witnesses to the Risen Christ, the
empty tomb, etc. But it surpasses and transcends
history in that no one claimed to see the event, no
one described how it took place, no one can explain
what “risen, glorified existence” is essentially.
Therefore, the passage to such a new state of life is
necessarily a reality discerned through the eyes of
Faith, not by the senses

630. Second, the glorified state of the Risen Christ is

both like and unlike the historical, earthly Jesus. He
has personal continuity with his prior earthly bodily
existence. The Risen Christ re-established direct
relations with his disciples, even with the marks of
his Passion. For it was the Crucified one whom “God
freed from death’s bitter pangs and raised up again”
(Acts 2:24). Yet, the Risen Christ also showed a clear
discontinuity with his earthly state. In his risen state
he transcends the bodily limits of time and space,
CHURCH TEACHING: and inaugurates the new and final creation, the final
destiny of all. The Risen Christ is the “first fruits of
those who have fallen asleep . . . in Christ all will
come to life again” (1 Cor 15:20, 22; cf. CCC 645).   own language. So they were all amazed and
631. Therefore, Christ’s Resurrection did not mean a
return to earthly life. The Risen Christ is not like
Lazarus, the son of the widow of Naim or the
daughter of Jairus (cf. Jn 11:43f; Lk 7:15; Mk 5:41f).
They were revived from death to resume their
earthly existence, only to die again (cf. Jn 11:43-44;
CCC 646). Christ arose to an entirely new “glorified”
existence. We recognize this in the fact that “Christ,
raised from the dead, dies no more; death no longer
has power over him” (Rom 6:9). Thus, we pray:
“Christ is the victim who dies no more; the Lamb,
once slain, who lives forever” (Easter Pref. III)
MODULE 4 UNIT 1
INSPIRED WORD:
1. How was the Holy Spirit manifested to the
believers?
Expected answers:
A sound
A violent wind Tongues of fire
2. What was the direct effect of receiving the Holy
Spirit?
Expected answer:
They are able to speak different tongues.
3. How did the crowd in Jerusalem react when they
heard the news?
Expected answers:
Others were amazed
Others doubted them
Others mocked them
When the day of the Pentecost was in full
swing, they were all together, fiercely united. And a
sound came unexpectedly out of Heaver, as borne of
a violent wind, and it filled all the house where they
were sitting. Also they could see divided tongues-like
flames, and one sat upon each of them. They were
all filled with the Holy Spirit, and began to speak
with other tongues, as the Spirit gave utterance to
them. Many Jews were staying in Jerusalem, pious
men from every nation under heaven. The crowd
gathered as the news spread, and they were
confounded, because each heard them speak in his
marvelled, saying to each other, “Look, aren’t all
those who speak Galileans? How then do we each
hear in the language of our birthplace? We are
Parthians, and Medes, and Elamites, and the
dwellers in Mesopotamia, and in Judaea, and
Cappadocia, in Pontus, and Asia, Phrygia, and
Pamphylia, in Egypt, and in the parts of Libya about
Cyrene, and strangers of Rome, Jews and proselytes,
Cretans, and Arabians, we hear them speak in our
own tongues the wonderful works of God!” They
were all amazed, and were on doubts, saying one to
one another, ‘What can this mean?’ Others mocked:
they said, ‘These men are full of sweet wine!’ (Acts
2: 1-13)
CHURCH TEACHING:
PCP II 214 says that it is the Holy Spirit who
continues and brings the work of Christ to
perfection. It is the Holy Spirit who impels each
individual to proclaim the Gospel, and it is He who,
in the depths of conscience causes the word of
salvation to be accepted and understood. He will
insure continuity and identity of understanding in
the midst of changing conditions and circumstances.
Through the Holy spirit, the Gospel penetrates the
heart of the world.
CFC 1315 says that the Holy spirit inspires us to live a
truly Christian life. Not only does He strengthen us in
our struggle against the power of evil, but also frees
us by His interior transforming presence. When we
are troubled, in doubt, or in danger or giving in to
temptation, we learn to pray, “May you good spirit
guide me on level ground”.
CCC 2003 furthermore posits: “Grace is the first and
foremost gift of the Spirit who justifies and sanctifies
us. But grace also includes the gifts that the Spirit
grants us to associate with his work, enabling us to
collaborate in the salvation of others and in the
growth of the Body of Christ, the church.
MODULE 4 UNIT 2
INSPIRED WORD:
Jesus Prays to Be Glorified
17 After Jesus said this, he looked toward
heaven and prayed:
“Father, the hour has come. Glorify your Son, that
your Son may glorify you. 2 For you granted him
authority over all people that he might give eternal
life to all those you have given him. 3 Now this is
eternal life: that they know you, the only true God,
and Jesus Christ, whom you have sent. 4 I have
brought you glory on earth by finishing the work you
gave me to do. 5 And now, Father, glorify me in your
presence with the glory I had with you before the
world began. (Jn. 17:1-26- Prayer of Jesus for the
new holy people)
Jesus Prays for His Disciples
6
“I have revealed you to those whom you gave me
out of the world. They were yours; you gave them to
me and they have obeyed your word. 7 Now they
know that everything you have given me comes from
you. 8 For I gave them the words you gave me and
they accepted them. They knew with certainty that I
came from you, and they believed that you sent me.
9
I pray for them. I am not praying for the world, but
for those you have given me, for they are yours. (Jn.
17:1-26- Prayer of Jesus for the new holy people)
10
All I have is yours, and all you have is mine. And
glory has come to me through them. 11 I will remain
in the world no longer, but they are still in the world,
and I am coming to you. Holy Father, protect them
by the power of your name, the name you gave me,
so that they may be one as we are one. 12 While I
was with them, I protected them and kept them safe
by that name you gave me. None has been lost
except the one doomed to destruction so that
Scripture would be fulfilled.(Jn. 17:1-26- Prayer of
Jesus for the new holy people)
13
“I am coming to you now, but I say these things
while I am still in the world, so that they may have
the full measure of my joy within them. 14 I have
given them your word and the world has hated
them, for they are not of the world any more than I
am of the world. 15 My prayer is not that you take
them out of the world but that you protect them
from the evil one. 16 They are not of the world, even
as I am not of it. 17 Sanctify them by the truth; your
word is truth. 18 As you sent me into the world, I
have sent them into the world. 19 For them I sanctify
myself, that they too may be truly sanctified.(Jn.
17:1-26- Prayer of Jesus for the new holy people)
Jesus Prays for All Believers
20
“My prayer is not for them alone. I pray also for
those who will believe in me through their message,
21
that all of them may be one, Father, just as you are
in me and I am in you. May they also be in us so that
the world may believe that you have sent me. 22 I
have given them the glory that you gave me, that
they may be one as we are one— 23 I in them and
you in me—so that they may be brought to
complete unity. Then the world will know that you
sent me and have loved them even as you have
loved me.(Jn. 17:1-26- Prayer of Jesus for the new
holy people)
24 “Father, I want those you have given me to be
with me where I am, and to see my glory, the glory
you have given me because you loved me before the
creation of the world.
25 “Righteous Father, though the world does not
know you, I know you, and they know that you have
sent me. 26 I have made you[e] known to them, and
will continue to make you known in order that the
love you have for me may be in them and that I
myself may be in them.”(Jn. 17:1-26- Prayer of Jesus
for the new holy people)
CHURCH TEACHING:
1. The Second Vatican Council (Vatican II) Pope John
XXIII, now St. John XXXIII in convening the second
Vatican council sets out 3 general purposes for the
council namely:
1. Spiritual renewal for the of life Church
2. An updating (aggiornamento) of its official
attitudes and approaches
3. The promotion of unity among Christians.
The term that St. John XXIII employed to capture his
agenda was “aggiornamento”, an Italian word which
means “bringing up to date”. Aggiornamento
envisions a profound inner transformation (not only
external changes). The endeavour demands a second
principle: ressourcement. This French word
expresses a return to the sources of faith (ex.
Scripture, Tradition, Church Fathers) and integrating
into contemporary ecclesiology. Aggiornamento and
ressourcement are the two foundational pillars that
guided the four sessions of the second Vatican
Council. They also guide all efforts today to truly
Christ’s church, to be the holy people of God. (James
Kroeger)
With some issues mentioned above, Vatican II is
God’s way of opening the Church’s door to the
world. The Church was opened for more dialogue
with the different realities/situations in the world for
the effective spread or proclamation of the Kingdom
of God. Examples are the use of vernacular language,
inculturation, the need for the active participation of
the Laity and others.
2. The Second Plenary Council of the Philippines (PCP
II)
The Church in the Philippines was not an exemption
from the realities in the Church before Vatican II. The
effect of this in the Philippine Church is presented by
PCP II in the Lights and Shadows (#8-33).
In the Philippine Church despite her existence since
the arrival of the missionaries with the Spanish
colonizers, the spirit of true Catholicism or true
Christian is not yet well manifested or being lived by
the Filipinos. Many are still “unchurched” – not well
catechize, not well educated about the Church’s
doctrine though their deep faith is manifested in
their active practice of popular religiosity/devotion.
Some special concerns also exist such as the
proliferation of different sects who are extreme in
their ways of looking at their groups compared with
others, the rampant practice of graft and corruption,
the elitist group of political powers who perpetuate
their status in their family circle, the big gap
between the rich and the poor, and others.
INTRO TO CHURCH
THE CHURCH:
❖ The appellation “Christian”, as we are told
in the book of Acts, was first given to the
infant church in the city of Antioch (Turkey)
years after the death of Christ.
❖ Pentecost – the Jewish Feast of Weeks, is
one of the three great feasts of the Jewish
law and is kept on the fiftieth day after the
feast of Passover (hence the name
Pentecost).
❖ Ecclesia – the term they used to call the
early Christian Communities which is the
Greek word for church, which means a
grouping or assembly of people.
❖ Kyriake Oikia – “the family of the Lord”. (it
is where the word “church comes from” in
most of the Northern European language.)
❖ Community- a helping, sharing, caring
community – is the bedrock principle on
which the church was built.
THE CHURCH- A MYSTERY
❖ The church is a mystery of faith – faith in
the continuing presence of Jesus among us,
faith in the “purpose of God’s plan: ‘to unite
all things in him’”. (CCC 772).
MODELS OF THE CHURCH
CONSIDERATIONS
A) Models, or images are analogies
B) Each image/model is limited
C) That the church is both divine and human
Therefore:
The church is eucharistic community brought
together and held together by the power of God’s
spirit and attempting to live the life of Christ on
earth
Therefore:
This community is a human community and is sinful;
people are not perfect.
MODELS
A) The church as body of Christ
B) The church as the people of God
C) The church as an institution
OTHER MODELS
A) The church as a sacrament
B) The church as servant to the world
SYNTHESIS OF MODELS
The church is a mystery greater and more
transcendent than any model that attempts to
explain it. Therefore, it would be wrong for us to say
that this image, or that one, is the image we should
fully adopt.
CHURCH TEACHING:
Doctrine
- is a teaching that has received the official approval
of the Church coming through the Pope, or a general
council, or a group of bishops in union with the
Pope.

Dogma

- is a doctrine that is definitively (that is, infallibly)

taught by the church as explicitly revealed by God
and which therefore must be believed with religious
faith.

The Magisterium

- is derived from the Latin word magister, meaning
teacher, and is the word used to designate the
teaching authority of the church.
A) Extraordinary Magisterium
B) Ordinary Magisterium
INSPIRED WORDS (IMPORTANT WORDS):
• Pentecost – (fiftieth) 50th day after the
Passover
• God sent the Holy Spirit in the form of
Tongues of Fire

Infallibility • After being blessed with fire, they were able

to speak in different languages.
-means “cannot fall into error”

- It is a gift of the power of God’s Spirit with which

the divine redeemer wished to endow his church.

-The gift of infallibility ensures that, in teaching on

matters pertaining to faith and morals affecting the
Christian life, the church cannot be wrong.

ENCYCLICAL LETTERS

“Encyclical” literally means “circular letter”. The

Pope uses these letters as the most common means
of exercising his ordinary teaching authority (CCC
2034). • Saul WAS one of the persecutors of the
CONCLUSION early Christians

- Always put in mind that the church is both divine • St. Stephen died in the hands of a mob and
and human. Saul was in that mob.

CHAPTER 3 CFE101 God the Holy Spirit Journeys • Saul was very zealous in purging Jerusalem
with His People of the Christians

• OBEY THE LAW OR DIE!

• After the Accident, He got converted.

• He had spread the gospels in Europe.

• Died a Martyr

IMPLICATIONS

• The Holy Spirit continues to bring the work

of Christ.
 • It impels everyone to proclaim the Gospel.

• The Holy Spirit inspires us to live a truly

Christian Life.

• Grace is the first and foremost gift of the

Spirit who sanctifies us.

VATICAN II

(1962)

The CATHOLIC Church recognized that they needed

to change and update their ways.