RE Reviewers

“Jesus grew both in body and in
wisdom, gaining favor with God and

people.”
(Lk. 2:52)
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ACTIVITY
RECALL A SIGNIFICANT EXPERIENCE

 What significant experience can you recall during your early life
 Why do you consider it significant?
 How do you feel about recalling it?
ACQUISITION OF NEW KNOWLEDGE
JESUS’ EARLY LIFE

Jesus’ early life includes:
• The Annunciation -(Lk.1:26-38)
• The Birth of Jesus- (Lk.2:1-20).
• The Circumcision. (Lk.2:21).
• The Epiphany (Mt.2:1-12).
• The Presentation of Jesus in the Temple (Lk.2:23).
• The Flight into Egypt and the Massacre of the Innocent. (Mt.2 13-18).
• The Finding of Jesus in the Temple (Lk.2:49).
THE BIRTH OF JESUS (Lk 2: 1-20)

Jesus was born of the Virgin Mary (Lk 1:26-38; Mt 1:18-25). Both Luke and Matthew narrate
how Jesus was born of the Virgin Mary through the intervention of the Holy Spirit. This
identifies Jesus, the Christ, as anointed by the Holy Spirit from the very beginning of his human
existence. The birth of Jesus by a virgin mother makes a profound statement: Jesus is unlike any
other person ever born. He is the Son of the Father, the word, who has taken on human nature
to become one of us (Jn 1:14).
The Incarnation, that is, the eternal Son of God becoming human in Jesus, is totally
unparalleled in human history. The good News of our salvation in Jesus Christ, announced by
the angel Gabriel, is born into the world and begins God’s New Covenant with our human race.
Jesus was born in the time of King Herod the Great (Mt 2:1; Lk 1:5). Matthew tells us that Jesus
was conceived and born during the reign of King Herod the Great. Luke tells that John the
Baptist and Jesus were both conceived during Herod’s time. Most scholars agree that Jesus was
born before 4 B.C. Luke added that the time of Jesus’ birth coincided with the great census
decreed by Caesar Augustus, when Quirinius was governor of Syria (Lk 2:1-2).
The inclusion of some historical facts in the Infancy Narratives stresses Jesus’ birth was
historical. It was customary in the early times to attach the names of kings to establish the time
and identify of someone’s birth.
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Angels brought the Good News (Lk 1:26-28; Mt 1:20). The presence of angels signifies the
sacredness of a place or an event by indicating the presence of God’s power in a visible way. It
is a literary form very common in the Old Testament, and is used here to symbolize the birth of
the child as God’s action. The message of the angels (as well as the star in Matthew) points to
the divine hand in the birth of the child being announced.
We have seen that the inspired Infancy Narratives have to be appreciated according to
what they intended to do, that is, to reveal to us Jesus’ true identity, by means of a literary
form that attempts to draw the divine and human history together. We could do no better
today. Only Luke breaks the Gospel silence about the hidden life of Jesus.
THE FINDING OF JESUS IN THE TEMPLE

Luke narrates the incident at the temple of Jerusalem when Jesus was twelve. Again the
story is symbolic and reveals to us that Jesus was brought up as a practicing Jew, and thus,
when he was already of age, he accompanied Mary and Joseph to attend Temple worship.
Moreover, even as a boy of twelve, Jesus was already aware of his special relation to God the
Father.
In the finding of Jesus in the Temple, we get a glimpse of Jesus’ sense of a special
mission that flowed from his unique relation to God: “Did you not know that I must be in my
Father’s house?” (Lk 2:49) Yet Luke closes his story by describing how Jesus returned to
Nazareth with Mary and Joseph and obedient to them. Thus, “Jesus advanced in wisdom and
age and favor before God and man” (Lk 2:51-52).
Luke’s highlighting of Jesus’ obedience to his human parents shows Jesus as the model
of obedience to parents’ authority as asserted in the Fourth Commandment. It suggests that
Jesus’ obedience to Joseph and Mary was part of his fulfilling his mission----a visible sign of his
relationship with God. Jesus’ obedience in the daily routine of his hidden life was already
inaugurating his work of restoring what Adam’s disobedience had destroyed (Rom 5:15): “I
came down from heaven not to do my own will but the will of the one who sent me.” (Jn 6:38)
THE MEANING OF THE BIRTH OF JESUS
1. Jesus own sense of MISSION was his realization that he had been born for a purpose
“to speak about the Truth” (Jn 18:37-38)
2. He saw his task and responsibility in the world as the fulfillment of Isaiah’s vision of
the servant of men/women – his appearance in the synagogue.
3. He saw it as a mission to the masses: the disposed; the exploited; sick; the unjustly
treated, etc. this was also anticipated by Mary in her Magnificat.
Not only was Jesus’ birth interpreted as “ the fulfillment of a divine promise but the
promise itself was fulfilled in a totally unexpected way.
OLD COVENANT:
The conviction that the birth of Jesus was the fulfillment of a divine promise.
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The background for the conviction that Jesus was the Promised One in the history of Israel’s
faith that God had mercifully liberated them from Egyptian slavery, because he looked upon the
Israelites as his special agents in the family of nations.
NEW COVENANT:
The coming of the Messiah regarded as the realization of a divine promise
The New Testament writers saw this new covenant fulfilled in the coming of Jesus as the Christ.
This is why the second part of the Christian bible is called the “New Testament” (meaning new
covenant)
We posses no single word of Jesus and no

single story of Jesus, no matter how
incontestably they maybe, w/c we do not
contain at the same time the confession of the
believing congregation or at least are
embedded there…
? To the original Christian tradition, Jesus is not in

the first instance a figure of the past, but rather
the Risen Lord, present with his will, his power,
his word… This
understanding of the history of the Jesus is,
therefore, an understanding from the end
backward and to the end forward. This
understanding is built into all the traditions
collected together in the Gospels.
Gunther Bornkamm
CHILDHOOD: Lk. 2: 21-52
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 From the standpoint of New Testament studies, there is no authentic record of Jesus’ early
childhood. Partly because of this silence, imaginary stories have sprung up concerning the
child’s power to perform fantastic feats.
SENTIMENTAL ADORATION OF THE STO. NINO
1. It directs our attention away from the adult Jesus.
 It encourages an incomplete and therefore inadequate concept of the NT Christ.

2. It points us to an infant Jesus who never really grows up but does miracles.
 It is easier to demand miracles from a child.

3. It denies the growth process in the life of Jesus of Nazareth.
 We always remember the knowledge, wisdom, power and holiness of Jesus which were
acquired and not in born. ( Lk. 2:52)
4. Detracts from NT the meaning of holiness and sainthood.
 Discipleship is taking part in the ministries of the adult Christ
The Hidden life in Nazareth. Jesus stayed in Nazareth for 30 years, working as a carpenter. He
increased in wisdom, age and grace with God and men (Lk.2:51-52). He was born in
Bethlehem, in Judea (today- West Bank) in the 1st century.
- born of the Jewish parents.
- as a boy, he lived in Nazareth. Joseph His foster father was a
carpenter.
Birth and death cannot be pinpointed exactly, but His life must fall between the death of Herod
4BC and AD30.
• He died under the Roman Governor Pontius Pilate in the reign of Emperor Tiberius.
• Palestine at that time was under the Roman rule.
As a young boy: He attended the synagogue in Nazareth where He learned religious ideas from
the rabbi.
• As a Jew, he went to the Jewish services on Sabbath. There He prayed, meditated and
discussed the meaning of sacred Scriptures.
• He spoke and read Hebrew and common Aramaic.
THE HIDDEN YEARS OF JESUS LIFE:
 The hidden years of Jesus’ life extend from his return from Bethlehem to Nazareth, in his
earliest childhood to his baptism by John the Baptist, at the start of his preaching.
 This period maybe described as “a mystery between two mysteries” because, except for the
Temple incident, those first thirsty years of Jesus’ life are a blank.
 The four Gospels are concerned with less than three years of Jesus’ life, and it is for this
reason that they cannot be regarded as biographies. They are mainly accounts of Jesus’
message and mission.
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 He attended the synagogue school in Nazareth.
 The only other sources of information we have is found in the sayings and parables of Jesus.
 Mt. 13:33 He watched his mother using leaven when she baked the bread
 Lk. 15:4-6 He was often stirred by the care of the shepherd for his sheep
 Mt. 11:16 ff observed playing at weddings and funerals in the village street
 Mt. 13:47 watched the fisherman casting their nets
 Lk. 15:8 f He knew what it meant for a woman to search frantically for a lost
coin
 Mt. 13:1-8 watched the farmers sowing the seed
 Lk. 15:4-6 He knew the joy of a wedding feast
 Mt. 9:16 He knew what would happen if someone poured new wine into an
old skin bottle
 Everything Jesus did and observed were part of his essential education and preparation for
his mission in the world.
RECONSTRUCTED PICTURE
1. Knowledge and skills – learned the basic knowledge and skills which are necessary
equipment for man’s life.
2. Hard Work – He learned a good day’s work, for he was a carpenter and people knew him as
such.
3. Physical Fitness – He developed the physical manhood that would enable him to do his work.
The Gospels picture him as a vigorous young man going around the villages and countryside,
preaching, healing and teaching.
4. Family love – He loved his family and came to understand the meaning of Family life.
5. A sense of wonder and beauty – throughout the silent years Jesus also learned to love God’s
world. He grew up in a lovely land.
6. A desire for adventure – Jesus began to dream. He yearned to go beyond his little world of
Palestine.
7. A sense of trust in God – learned how to pray. As he encountered difficulties in his daily life
he realized his inadequacy to meet them alone.
□ We do not know exactly what Jesus looked like in physical appearance, although artists
in every age have tried to imagine what he looked like.
□ The Gospels contain no description of his stature. Nor was there any attempt in the
early Church to bring together, from those who had known Jesus as a person, the
details about his physical appearance. And, of course, neither was there a photographer
to take his picture.
□ Historically, the popular conception of Christ has varied from century to century as
well as from land to land.
□ The variety of interpretations serves to remind us that Christ does not belong to any
one, time or place, but to all ages and peoples.
□ Perhaps it is well that we do not know exactly what Jesus looked like, for then we
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might want to hang his likeness on the wall and worship the man instead of the God
who possessed him.
□ It remains true, however, that any authentic portrayal of Jesus must represent faithfully
the few hints we do have concerning his appearance.
□ He was a first century Palestinian Jew and a carpenter by trade.
□We may assume therefore that he was manly and strong, that his skin was tanned and
weather-beaten, and that his hair and eyes were dark.
THE MESSAGE OF THE HIDDEN YEARS
The fact that the Gospels are “silent” on these years in Jesus’ life is a message itself. Young
people today live in an environment of constant noise. Their natural restlessness and frenzied
ways produced a myriad of unstudied activities that only leave them feeling more bored and
empty. Often, they find it difficult to focus on simple everyday tasks.
Jesus’ hidden life at Nazareth allows us to enter into fellowship with him by means of the most
ordinary events in our daily life.
Pope Paul VI described the home of Nazareth as the school in which we begin to understand
the life of Jesus narrated in the Gospels.
“Three lessons are clear. First, the lesson of silence. As we grow toward maturity, we learn to
esteem silence as an indispensable and admirable quality of the mind. Second, a lesson in
family life. Nazareth can teach us what family life is really about: communion of love, with
austere and simple beauty. Third, a lesson in work. Nazareth was the home of the ‘Carpenter’s
Son’, in whom we come to understand and exercise the redeeming law of human work.”
The hidden years of Jesus represent his long years of preparation for his public ministry. His
wisdom, prayer, discipline, strength of character, fellowship with others, and especially his
compassion for the poor, the sick, and the sinners of his society, could only be the result of
those years of formation.
The adolescent phase of our lives consists mostly of work that is hidden. It is the time of gaining
experience and discipline, of relating, of training, and of obeying. These years form our hidden
lives. What we see accomplished in the young Jesus is surely a legitimate good for young people.
THE PERSON OF JESUS (CFC, 500-5020)
500. From this biblical sketch of Jesus as Prophet and Savior, what can we answer to Jesus’ own
question: “Who do you say that I am?” (Mk 8:29). We could begin by answering with Peter:
“You are the Christ.” We thus affirm that the historical Jesus of Nazareth is the Messiah,
foretold by the prophets (cf. Acts 2:29-32), anointed by the Holy Spirit as prophet, priest and
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king. (cf. Acts 10:38). He was sent by God to bring salvation to the world and fulfill all history (cf.
CCC 436-40). But to fulfill that mission, who must Jesus BE? From what he has done, can we
discover who he IS? The Scriptures ground three fundamental truths about the Person of Jesus:
Jesus is true man, true God, and one. (cf. CCC 480; NCDP 189). A. Jesus Our Brother: True Man
501. The Scriptures and constant teaching of the Church are one in asserting that Jesus is truly a
man. So the Creed proclaims: “He was conceived by the power of the Holy Spirit, and born of
the Virgin Mary” (cf. CCC 484-87). To be our Savior, Jesus “had to become like his brothers in
every way, that he might be a merciful and faithful high priest before God on their behalf, to
expiate the sins of the people” (Heb 2:17). “Born of a woman, born under the law” (Gal 4:4).
Jesus “progressed steadily in wisdom and age and grace before God and men” (Lk 2:52). He
experienced hunger (cf. Lk 4:2), thirst (cf. Jn 4:7), temptation (cf. Mt 4:1-11), deep emotions (cf.
Jn 11:33), and great pity for the people (cf. Mt 15:32). In brief, Scripture presents Jesus as fully
human.
502. In a memorable passage, Vatican II has stressed Christ’s humanity: He who is ‘the image of
the invisible God’ is himself the perfect man . . . For by his incarnation, the Son of God has
united himself in some fashion with every man. He worked with human hands, he thought with
a human mind, acted by human choice, and loved with a human heart. Born of the Virgin Mary,
he has truly been made one of us, like us in all things, except sin (GS 22). 503. There can be no
doubt, therefore, about the Catholic Faith’s insistence on Jesus’ true humanity. But for many
Filipinos, Jesus as truly human is not a familiar image (cf. NCDP 182). The actual problem is not
with the truth of Jesus as man, but with translating this truth into an ever-deepening personal
relation with Jesus, in our thinking, doing and praying.
APPLICATION
Make a time line presenting correctly the significant events in Jesus’ early life vis-a-vis one’s
personal experiences using your own words.
ASSESSMENT
Question for reflection: How you can enflesh the Word in the world today?
CLOSING PRAYER: The Angelus
The Angel of the Lord declared to Mary:

And she conceived of the Holy Spirit.
Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the
fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of
our death. Amen.
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Behold the handmaid of the Lord: Be it done unto me according to Thy word.
Hail Mary...
And the Word was made Flesh: And dwelt among us.
Hail Mary...
Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.
Let us pray:
Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the
incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion
and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.
Amen.
'Hail, full of grace, the Lord is with you' (Lk 1: 28)
'Blessed are you among women,

and blessed is the fruit of your womb'
(Lk 1: 42).
REFERENCES
Holy Bible
Douglas J. Elwood and Patricia L. Magdamo. (1971). Christ in the Philippine Context. A College Textbook
in Theology and Religious Studies. Quezon City: New Publishers.
Frago, E. et al (2013). Called to Meet Christ in Scripture, Church, and Sacraments. Sibs Publishing House,
Inc. Quezon City.
Catechism for Filipino Catholics: Catholic Bishops Conference of the Philippines. (1997). Manila,
Philippines: ECCCE World and Life Publications.
https://www.ewtn.com/catholicism/devotions/angelus-383 Retrieved on Jan.22, 2021
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ACTIVITY
A. Read about Jesus' baptism and Temptations: Mt. 3: 13-17 and Matthew 4: 1-11
B. Answer the following questions briefly.
1. Who baptized Jesus? ________________________________________________________
2. What is the meaning of forerunner? ____________________________________________
3. In which river Jesus was baptized? _____________________________________________
4. Think of the people in your life who, like John the Baptist, brought you nearer to Christ. Say a
prayer of thanksgiving for them.

PREPARATIONS FOR JESUS’ PUBLIC MINISTRY
Then, Jesus became a grown-up man. It was at this time that he was confronted with a
fundamental option - whether to live in accordance with God’s will or not.
A. The Baptism of Jesus (Mt. 3: 13-17)
Setting a transition from Jesus’ childhood to his adulthood, the Gospels agree on a
common point of introducing John the Baptist, a cousin of Jesus.
Although Jesus was sinless himself, it was fitting for him to be identified with us,
the sinful human race. He freely chose to go through everything sinners would
have go (except sin).
We should remember that John the Baptist was a Levite and a prophet. Jesus
was the Son of David, the heir to David’s kingdom. David and all the kings after him
were anointed by Levites; a Levite would also baptize Jesus. (Scott Hahn)
The “Spirit of God” that descended on Jesus affirmed the truth that Jesus was truly the
“Anointed One”, and re-affirmed by the Father through the “voice from the heavens” which said:
“This is my beloved Son, with whom I am well pleased”.
Obviously, Jesus already embraced his mission as the Messiah, the Anointed One of
Israel.
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Finally, Benedict T. Viviano commented:
In later Christian tradition the baptism is regarded as the first NT revelation of the
Trinity, economically, because Father, Son and Spirit are here together (Jerome), and
Jesus’ baptism becomes a model for Christian baptism.
The Three Phenomena in Jesus’ Baptism
1. The heavens were opened: The opening of the heavens signifies that God has come to visit
his people. It symbolizes God’s intervention in human affairs to liberate his people through his
Son-made-man, Jesus the Christ.
2. The Spirit of God descending like a dove: It signifies God’s Spirit resting on Jesus to
anoint him with extraordinary power and the gifts he needed for his public ministry. The dove
also symbolizes the Spirit’s gentleness and peace whose presence characterizes the divine joint
mission for which God sent Jesus and the Spirit to accomplish for the people of Israel and the
whole world. Jesus came to draw all to himself not by his power and force of arms, but through
his love and sacrifice.
3. A voice from heaven proclaiming: “This is my beloved Son with Whom I am well pleased”:
The voice from heaven was God the Father’s affirmation of Jesus as the Father’s own beloved
Son, the Messiah who will save his people from their sins.
The baptism of Jesus revealed both who he was and what was his mission was. It
showed that Jesus was called to accomplish his Father’s saving work through the power of the
Spirit with which he was anointed.
B. Temptations of Jesus (Matthew 4: 1-11)
Right after Jesus’ baptism, “he was led by the Spirit into the desert to be tempted by the
devil” (Matthew 4.1).
Like any other human being, Jesus also confronted the dilemma, and ordeal of making a
moral choice - good, or evil, following God’s will, or heeding Self-interest!
A word of note, however, must be said on how the writers intended to use the words - to
be tempted. In our modern sense of the world, temptation is almost synonymous to something
evil, and wicked; something unwanted, and abhorred. But William Barclay offered us another
perspective on this reality, particularly in the context of Jesus’ temptation:
What we call temptation is not meant to make us sin; it is meant to enable us to
conquer sin. It is not meant to make us bad, it is meant to make us good. It is not meant
to weaken us, it is meant to make us emerge stronger and finer and purer from the
ordeal. Temptation is not penalty of being a man, temptation is the glory of being a man.
The Three Temptations of Jesus in relation to his identity and mission
1. To turn Stone into Bread (Matthew 4: 2-4)
Jesus was provoked - ‘if you are the Son of God’. Satan new Jesus’ identity as the Son
of God, the Messiah vindicated during his baptism by John the Baptist. Thus, “Christ is being
challenged to establish his credibility by offering evidence for his claims” - ‘command the stones
to become loaves of bread’.
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Fully convinced about his identity and mission, Jesus refused to become an Economic
Messiah, a Messiah only in the sense that he grants people their material needs and wants.
Otherwise, Jesus would simply appear to be “bribing people to follow him” in exchange of food.
Instead, he deliberately intended that people must “first recognize God as their ultimate good”,
must learn “complete dependence on God.” Only then that hunger, and thirst will disappear.
Only then that men and women will find their true satisfaction.
The first temptation of Jesus is asking us to ponder on our ultimate priority in life, to
center our life in obedience to the Word of God, to be faithful to the will of God in every given
situation, not on the momentary desires, and fleeting promises of this passing world.
2. To throw Himself from the parapet of the temple and command the angels to rescue
him (Matthew 4: 5-7)
Satan challenged a more spectacular display of Jesus’ power - ‘to throw himself down
and command the angels to catch him’. Again, Satan “dared” Jesus to do what is impossible in
the eyes of men and women to make a shortcut to his public ministry: let people be amazed by
his wonders, overwhelmed them, and reaped supports, and hearts.
But Jesus was careful. ‘You shall not put the name of the Lord, your God, to the test’
was a direct reprimand to what Satan had in mind. Jesus disapproved conversion made
because of wonders, and spectacles. He condemned the very idea of making himself a Magical
Messiah, a performer of miracles to win people’s allegiance.
‘You shall not put the Lord, your God, to the test’ is an invitation for us to re-examine our
motivation, and attitude towards God. It is a gentle calling that simply asks us to respond in faith,
and to follow Jesus in the spirit of loving trust, and obedience - without the spectacles that our
doubtful hearts, and selfish desires so desperately seek.
3. To prostrate Himself and worship Satan (Matthew 4: 8-10)
Satan made his greatest offer - ‘All these I shall give to you, if you will prostrate yourself
and worship me’. The entire world, the whole population that Jesus will save is just right before
him waiting to be conquered in their hearts form selflessness, and evil. Satan knew that. Thus,
he bribed Jesus, and offered him the world that Jesus will save, without sweat, in exchange of
his allegiance to Satan.
Such temptation is to become a Political Messiah, dominating men and women through
political power, and control.
God’s Kingdom does not depend or rest on power, control, or might, It’s place is in the
hearts of men, and women who embraced a life of humble confession of, and conversion to the
faith for it is only in this path that sin is conquered, and God reigns forever.
All three of the temptations we see Jesus confronting and defeating in the desert
represent the kind of temptations he would have to deal with throughout his ministry.
We must remember that the Gospels were written to guide the early church and its
members. They were warning Christians to resist temptation to find their own meaning and
purpose in life through economic security or through personal or political power over others.
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APPLICATION
Present clearly the meaning and values of Jesus' baptism and temptations following the
template given below.
A. On Baptism
What is the meaning of What is the difference Give the three events in
Jesus’ Baptism? between Jesus' baptism and Jesus' baptism
your baptism
1.
2.
3.
B. On Temptations
Temptations Meaning Value Jesus’ Response
1st _______________
2nd_______________
3rd________________
ASSESSMENT
A. Write five significant lessons you have learned about the Baptism and Temptations of Jesus.
1.___________________________________________________________________________
2.__________________________________________________________________________
3.__________________________________________________________________________
4.__________________________________________________________________________
5.___________________________________________________________________________
B. As a baptized Christian, how can you follow Jesus example? Write five concrete ways of
being faithful and committed to your mission/God's will.
1.___________________________________________________________________________
2.__________________________________________________________________________
3.__________________________________________________________________________
4.__________________________________________________________________________
5.___________________________________________________________________________
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PRAYER: Heavenly Father, we thank you for coming to us in the person of your son, Jesus
Christ. We humbly say “yes” to your invitation to us and ask for grace and courage to serve
others as we have been served. In the name of the Father, the Son, and the Holy Spirit, Amen.
Singing and /or praying the Lord’s Prayer
REFERENCES
Quimba, Roawie L. (2011). Jesus Christ. Davao City, Philippines: Blue Patriarch Publishing
House.
Verzosa-Frago, Ester, Dango, Josephine C. (2005). Called to Meet Christ in Scripture, Church,
and Sacraments. Quezon City, Philippines: Sibs Publishing House, Inc.
ECCCE Word & Life Publications, Manila (CCC) Catechism of the Catholic Church, (1994)
ECCE Word & Life Publications, Manila (CFC) Catechism for Filipino Catholics, (1997)
Holy Bible
Vatican II Documents. The Conciliar and Post Conciliar Documents. Austin Flannery, O.P.
Costello Publishing Company. Northport, New York
Retrieved January 15, 2021 https://www.theologyofwork.org/the-high-calling/daily-
reflection/baptism-and-temptation-jesus
Photos:
https://www.google.com/search?q=baptism+of+jesus&sxsrf=ALeKk01VpwyFy8dqqx1Kc4oYug
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https://www.google.com/search?q=temptation+of+jesus&tbm=isch&ved=2ahUKEwirwemm453u
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YKs5kIOYBeOCh2g&bih=640&biw=1306#imgrc=mn0--hvOuG0GJM
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Learning Outcomes
At the end of the lesson, the
students can: We all have different projects - big or small, we
need to prepare for the accomplishment of our life-
D: Discuss clearly the meaning of project.
the Kingdom of God in light of the
Sacred Scriptures and Church By virtue of our baptism, God is calling all of us
Teachings through an interactive to be part of the mission of Jesus. We are all called to
lecture be partakers of God’s project, the mission in building
the Kingdom of God, using our different talents, skills,
M: Cite concrete actions to make
time and treasures which God has given us. May we
God’s Kingdom present in today’s
context through song composition discern well the mission that God is calling us to so we
can effectively help in the building of the Kingdom of
W: Express one’s gratefulness for God, Christ’s Vision and Mission.
the presence of God’s Kingdom by
singing prayerfully “Seek Ye First As we quote Bird, 2013, “for Jesus, the
the Kingdom of God” evidence of the Kingdom of God arriving was all around
Him, and even Origen noted that the Kingdom of God
was so intimately bounded up in Jesus, he called it
BTI the autobasileia (Basileia is an ancient Greek word for
kingdom) meaning the Kingdom of God in Himself.”
2.2.1 Demonstrate understanding of
learning environments that promote
fairness, respect and care to
encourage learning
Domain 3: Diversity of Learners
3.2.1 Implement teaching strategies
that are responsive to the learners’
linguistic, cultural, socio-economic
and religious backgrounds.
CapSoul of the Session
“Seek ye first the Kingdom of God “

(Lk. 12: 31)
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ACTIVITY
Song Analysis: Seek Ye First the Kingdom of God
“Seek ye first the Kingdom of God And His righteousness
And all these things Shall be added unto you, allelu-alleluia!”
1. What are we told to do by Christ in this passage from Luke? ________________________
2. What is the Kingdom that we are ask to seek? ___________________________________
3. Why seek the Kingdom?_____________________________________________________
4. What is the Kingdom of God?_________________________________________________
5. How do we become part of the Kingdom?________________________________________

TRIVIA:
Did you know that the phrase, “Kingdom of God” occurs 122 times in the New Testament?
Did you know that 99 of these occurrences are found in the synoptic gospels (Matthew, Mark,
and Luke)?
Did you know that 90 of those 99 occurrences come from the mouth of Jesus?
KINGDOM OF GOD: CHRIST’S VISION AND MISSION (CFC 739- )

The “Kingdom of God”is the central image of Christ’s teaching in the
Gospels. Jesus opened his public ministry by proclaiming: “The Reign of God
is at hand! Reform your lives and believe in the Gospel!” (Mk 1:15). In this
basic proclamation, there is, first, the condition for entry into the Kingdom:
repentance. As sinners, our first step must always be reform of life. Second
is the nature of membership in the Kingdom: discipleship, or the following of
Christ. Third is the life characteristic of the Kingdom: love. Fourth, the
Kingdom’s norm, is the New Law of the Spirit. Lastly, the charter of the
Kingdom is set forth in the Beatitudes. CFC 739
The proclamation of the kingdom of God (CCC 543-546)
Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic
kingdom is intended to accept men of all nations. To enter it, one must first accept Jesus' word:
The word of the Lord is compared to a seed which is sown in a field; those who
hear it with faith and are numbered among the little flock of Christ have
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truly received the kingdom. Then, by its own power, the seed sprouts and grows
until the harvest.
The kingdom belongs to the poor and lowly, which means those who have accepted it with
humble hearts. Jesus is sent to "preach good news to the poor"; he declares them blessed, for
"theirs is the kingdom of heaven." To them - the "little ones" the Father is pleased to reveal what
remains hidden from the wise and the learned. Jesus shares the life of the poor, from the cradle
to the cross; he experiences hunger, thirst and privation. Jesus identifies himself with the poor
of every kind and makes active love toward them the condition for entering his kingdom.
Jesus invites sinners to the table of the kingdom: "I came not to call the righteous, but
sinners." He invites them to that conversion without which one cannot enter the kingdom, but
shows them in word and deed his Father's boundless mercy for them and the vast "joy in
heaven over one sinner who repents".The supreme proof of his love will be the sacrifice of his
own life "for the forgiveness of sins".
Jesus' invitation to enter his kingdom comes in the form of parables, a characteristic feature of
his teaching. Through his parables he invites people to the feast of the kingdom, but he also
asks for a radical choice: to gain the kingdom, one must give everything.Words are not enough,
deeds are required.The parables are like mirrors for man: will he be hard soil or good earth for
the word? What use has he made of the talents he has received? Jesus and the presence of the
kingdom in this world are secretly at the heart of the parables. One must enter the kingdom, that
is, become a disciple of Christ, in order to "know the secrets of the kingdom of heaven". For
those who stay "outside", everything remains enigmatic.
The signs of the kingdom of God (CCC 547-550)
Jesus accompanies his words with many "mighty works and wonders and signs", which
manifest that the kingdom is present in him and attest that he was the promised Messiah.
The signs worked by Jesus attest that the Father has sent him. They invite belief in him. To
those who turn to him in faith, he grants what they ask. So miracles strengthen faith in the One
who does his Father's works; they bear witness that he is the Son of God.271 But his miracles
can also be occasions for "offence"; they are not intended to satisfy people's curiosity or desire
for magic Despite his evident miracles some people reject Jesus; he is even accused of acting
by the power of demons.
By freeing some individuals from the earthly evils of hunger, injustice, illness and death, Jesus
performed messianic signs. Nevertheless he did not come to abolish all evils here below, but to
free men from the gravest slavery, sin, which thwarts them in their vocation as God's sons and
causes all forms of human bondage.
The coming of God's kingdom means the defeat of Satan's: "If it is by the Spirit of God that I
cast out demons, then the kingdom of God has come upon you." Jesus' exorcisms free some
individuals from the domination of demons. They anticipate Jesus' great victory over "the ruler of
this world". The kingdom of God will be definitively established through Christ's cross: "God
reigned from the wood.
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At the center of Christ’s preaching
St. Mark announces to us the beginning of the public life of our Lord in these words: “And after
John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God
and saying: ‘The time is completed, and the kingdom of God is at hand: repent, and believe in
the gospel’” (Mk 1:14).
St. Matthew says somewhat more briefly: “From that time Jesus began to preach and to say:
‘Do penance, for the kingdom of heaven is at hand’” (Mt 4:17).
St. Matthew sums up the whole of our Lord’s teaching in the words: “preaching the gospel of the
kingdom” (Mt 4:23), and our Lord himself, according to St. Luke, describes this as the object of
his mission: “To other cities also I must preach the kingdom of God: for I am sent for this
purpose” (Lk 4:43).
The good news of the kingdom of God was the starting point and the center of our Lord’s whole
public life. He was sent to announce this kingdom, to induce men by means of his miracles to
believe in his gospel, and to unite all the faithful in this new kingdom.
The Gospels use the terms “kingdom of God” and “kingdom of heaven” to refer to this kingdom.
Three historic and harmonizing interpretations of the kingdom of God
THE CHRISTOLOGICAL DIMENSION
“The Kingdom is not a thing, it is not a geographical dominion like worldly kingdoms. It is a
person; it is he. On this interpretation, the term ‘Kingdom of God’ is itself a veiled Christology.
By the way in which he speaks of the Kingdom of God, Jesus leads men to realize the
overwhelming fact that in him God himself is present among them, that he is God’s presence.”
(Pope Benedict, Jesus of Nazareth, Part 1)
THE IDEALISTIC/MYSTICAL DIMENSION
The Kingdom of God resides in the heart of man. Origen wrote, “those who pray for the coming
of the Kingdom of God pray without any doubt for the Kingdom of God that they contain in
themselves, and they pray that this kingdom might bear fruit and attain its fullness.”
THE ECCLESIASTICAL DIMENSION
The kingdom of God is in the here and now, present in and through the Church. Yet it is a mixed
reality that will only be perfectly realized at the end of history. This current “mixed” state can be
seen as the Church on earth which now grows in the field of the world with both weeds and
wheat until the harvest when Christ says he will “tell the reapers, Gather the weeds first and
bind them in bundles to be burned. But gather the wheat into my barn” (Matt 13:30).
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The Beatitudes. At the start of the Sermon on the Mount, Christ laid down the
charter or “marks” of the Kingdom — a new, mysterious life-giving vision
(cf. PCP II 272, 276). The beatitudes are not a series of commands: be
merciful! act as peacemakers! Rather they picture for us the face of Christ in
sketching the vocation of every disciple of Christ, drawn to share in his
Passion and Resurrection. They spotlight the essential qualities, actions, and
attitudes of Christian living; they offer the paradoxical promises which
sustain hope in our tribulations; they announce the blessings and reward
already obscurely experienced by the faithful and manifested in the life of
CFC 744
the Blessed Virgin Mary and the saints (cf. CCC 1717).
The blessings of the Kingdom are promised to the poor and the powerless; to
the gentle and the afflicted; to those who seek eagerly for a righteousness
beyond external observance; to the compassionate and the pure-hearted; to
those who turn from violence and seek reconciliation. To these Jesus promises
a unique type of happiness: to inherit God’s Kingdom, to possess the earth,
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to be a child of God, to receive mercy, to see God.CFC 745
THE BEATITUDES (MT. 5: 1-10/LK. 6:20-23)

1. HAPPY ARE THOSE WHO KNOW THEY ARE SPIRITUALLY POOR; THE KINGDOM OF
HEAVEN BELONGS TO THEM.
ARE YOU READY TO LET GO OF OTHER THINGS AND DEPEND ON GOD FIRST?
2. HAPPY ARE THOSE WHO MOURN; GOD WILL COMFORT THEM.
3. HAPPY ARE THOSE WHO ARE HUMBLE; THEY WILL RECEIVE WHAT GOD HAS
PROMISED.
4.HAPPY ARE THOSE WHOSE GREATEST DESIRE IS TO DO WHAT GOD REQUIRES;
GOD WILL SATISFY THEM TRULY.
WILL YOU WORK TO MAKE NDMU A BETTER PLACE? HOW?
5. HAPPY ARE THOSE WHO ARE MERCIFUL TO OTHERS; GOD WILL BE MERCIFUL TO
THEM.
ARE YOU READY TO BE MERCIFUL AND FORGIVE THOSE WHO HURT YOU?
6. HAPPY ARE THE PURE IN HEART; THEY WILL SEE GOD.
7. HAPPY ARE THOSE WHO WORK FOR PEACE; GOD WILL CALL THEM HIS CHILDREN.
THE CLEAN OF HEART DO GOOD NOT FOR PERSONAL GAIN..
8. HAPPY ARE THOSE WHO ARE PERSECUTED BECAUSE THEY DO WHAT GOD
REQUIRES; THE KINGDOM OF HEAVEN BELONGS TO THEM.
WILL YOU ACCEPT PERSECUTIONS JUST TO DO AND LIVE WHAT IS RIGHT?
THE PERSECUTED FOR RIGHTEOUSNESS..
WOULD YOU LIKE TO BE TRULY HAPPY?
ARE YOU READY TO LIVE OUT THE BEATITUDES?
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Parables of the Kingdom. The Kingdom of God and Christian moral life are
connected with two of Christ’s parables. In comparing the Kingdom to a
treasure buried in a field and to a pearl of great price (cf. Mt 13:44-46),
Christ indicated something of the structure of the moral response called for
in the Kingdom. Both parables manifest the same threefold pattern: first,
discovery; second, divesting oneself of everything (selling); thirdly, action
(buying). This sketches a moral response of: a) An alert open-mindedness that
discovers where the Spirit is at work building up God’s Kingdom. [“The
Kingdom of God is at hand!”] b) A metanoia or conversion that transforms the
whole person. [“Reform your lives!”] c) Responsible attitudes and actions,
cooperating with God’s grace for the common good of all. [“Believe in the
Gospel!”] (Mk 1:15).CFC 753
Definition of “Parable”. 1)According to Oxford Dictionary,parable is a simple story used to
illustrate a moral or spiritual lesson, as told by Jesus in the Gospels. 2)A “parable” is an
illustrative story, by which a familiar idea is cast beside an unfamiliar idea in such a way that the
comparison helps people to better understand grasp the unfamiliar idea. A simple story is told,
certain features of which are analogous or parallel to the points or principles one wishes to drive
home. For example, a blind man tried to guide another blind man, and they both fell into the
ditch. This illustrates that while a man leaves his own shortcomings uncorrected, he cannot help
others to correct theirs (cf Luke 6:39ff).
The word “parable” comes from the Greek word παραβολη (parabolee). In the
Greek para means beside, and ballo means to cast or throw. So parable, in a very basic
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sense, means to cast beside. The word “parable”, in its more developed sense, still retains that
underlying meaning.
The parables teach about the kingdom

Jesus wished to use parables to illustrate his doctrine about the kingdom of God. In many
parables we find an introduction such as, “the kingdom of heaven is like…”, or similar words.
But even where there is no such introduction, the parables all still have at least some reference
to the kingdom of God.
In these parables we can see three principal points of view:
1. The development of the kingdom, its nature, and its working;

2. The members of the kingdom of heaven and their obligations;
3. Christ the Head of the kingdom of God and his position among the members.
Jesus addresses these lessons first of all to his disciples, but also (at least partly) to the Jewish
people as a whole to teach them the true character of the kingdom of the Messiah.
The Wealth of the Kingdom: the great value of the kingdom of God.
1 The Hidden Treasure
Matthew 13:44
¶“44The kingdom of Heaven is like treasure hidden in a field. A man found it, and he concealed
it. Then in his joy he goes and sells all that he has and buys that field.” (Matthew 13:44).
There is a puzzle in this parable. Jesus simply says that "a man found" this treasure. He does
not say whether the man found it by happenstance, or whether he was seeking the treasure
knowing that it was buried in the field.
However the next parable is about a merchant seeking fine pearls. So we have some reason to
think that people won't find the kingdom of God if they are not seekers. People need to be like
Joseph of Arimathea who was "looking for the kingdom of God (Mark 15:43).
The treasure in this parable was hidden. Furthermore, when the man found it he hid it again.
This does not mean that the kingdom of God is concealed, for indeed it is revealed (Romans
16:25-27).
The hiding of the treasure means that when you find the kingdom of God, you must SECURE it
for yourself so that you keep it safe from the thieves and robbers among the devil and his ilk.
The extreme value of the treasure was recognized as greater than all the man's possessions,
because he sold them all to buy the field in which the treasure was hid. The kingdom of God has
treasure more valuable by far than anything we possess. We should gladly sacrifice everything
we possess, if need be, that we might possess the kingdom of Heaven.
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The man was overwhelmed with joy when he found the treasure. God brings us into his
kingdom for this purpose, that we might share in his joy, and that for ever. This world has no
lasting joy, but heaven has. That's why we should seek and secure our place in heaven, and not
love the things of this world (1John 2:15-17).
2 The Pearl of Great Price Matthew 13:45-46
¶“45Again, the kingdom of Heaven is like a merchant in search of fine pearls, 46who, on finding
one pearl of great value, went and sold all that he had and bought it. ” (Matthew 13:45-46).
This parable is like the one before it. Again a man sells everything he has to buy a treasure
he has found. No doubt there were many pearls on offer to this merchant, but he found one far
superior to to all of them. The merchant could not resist this pearl, and he sent himself broke to
get it.
It might be stretching this parable a bit but I cannot help asking why Jesus chose a pearl rather
than a gold nugget or a diamond. It may be that a pearl is a ready made treasure that cannot be
improved upon by man.
A pearl need not be melted down and purified, nor does it need facets cut upon it so that its
glory may be seen. The kingdom of God comes to us already perfect. We cannot improve it in
any way, or make it more valuable than it is.
3 The Household Treasures Matthew 13:52
¶“52And he said to them, 'Therefore every scribe who has been trained for the kingdom
of Heaven is like a master of a house, who brings out of his treasure both what is new and what
is old.'” (Matthew 13:52).
This one-sentence parable evokes the simple image of a man looking into his chest of family
treasures —something you might do from time to time.
Of course some of your family "treasures" may have little value in the outside world,
nevertheless they are true treasures. The man in the parable brings out some things that are
new, and some things old. The kingdom of God was new in the time of Christ, and he was
bringing in a new covenant.
However there are timeless and unchangeable principles that have been true since the
foundation of the world, and these continue in the kingdom of God. The scribes and other
religious leaders were often challenged by Jesus to rethink their traditions.
Certainly those scribes and lawyers held some ancient truths and should have held on to them.
However there were new things the Lord was giving them in the gospel, that they should count
among their spiritual treasure too.
The Breadth of the Kingdom: the great spread of the kingdom of God. It is a universal or
world-wide kingdom made up of people from all nations.
4 The Yeast Matthew 13:33
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¶“33He told them another parable. 'The kingdom of Heaven is like leaven that a woman took
and hid in three measures of flour, till it was all leavened.'” (Matthew 13:33).
This parable is also in Luke 13:18-19
The leaven or yeast in this parable represents the kingdom of God. The point about the yeast
is that it permeated and leavened all of the dough into which it was placed. This represents the
universal nature of God's kingdom. It is a world wide kingdom, a kingdom spread through all the
earth.
Note —Making bread: Those who do not make bread themselves may not be familiar with the
process of adding a little yeast or sour dough to fresh dough, kneading and proving the lump of
dough, and setting it carefully to rise. Even those who do make their own bread may use an
automatic electric machine. They may not understand or appreciate the process. It is probably
worthwhile taking the trouble, if you get an opportunity, to see how bread is made in the old-
fashioned manner, the better to appreciate the parable of the yeast.
The idea is the same as that in Daniel 2, where the kingdom of God is compared to some of the
great world empires. The kingdom of God is a spiritual kingdom with no national boundaries.
The figure of leaven or yeast is also used by Jesus and the apostles to represent the very
opposite of what it does in this parable. Jesus said, for example, "Beware of the leaven of the
Pharisees" (Matthew 16:6). We observe from this that evil also can permeate the whole world,
just as much as can the goodness of God. We have to choose which of these leavens we will
nurture, and which we will kill.
5 The Mustard Seed Matthew 13:31-32
¶“31Jesus put another parable before them. He said, 'The kingdom of Heaven is like a grain of
mustard seed that a man took and sowed in his field. 32It is the smallest of all seeds, but it
grows larger than all the garden plants and becomes a tree. The birds of the air can come and
make nests in its branches.'” (Matthew 13:31-32).
This parable is also in Mark 4:30-34 and Luke 13:18-19
The mustard plant can grow very large, so that even birds might nest in it and find refuge. The
seed however, is as small as those of the other brassicas. It is rather amusing that such a small
seed can produce such a big plant.
Note —MUSTARD: A small hard seed of certain Brassicas (the “cabbage family”). Some
mustard varieties are perennial. In good conditions they can, although a herb, grow into a small
tree (Matthew 13:31, Mark 4:30, Luke 13:19). Mustard seed (usually either white Sinapis alba or
black Sinapis negra) is ground to make the pungent mustard paste, or cracked in a little hot oil
to start a stir fry or curry.
With this simple fact (that from a small seed a large plant can grow) Jesus illustrates the
spreading of the gospel throughout the world. The kingdom of God (the large plant) grows from
the planting of the gospel in hearts of men. The word of Christ from small beginnings can cause
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enormous growth and have influence attracting people to Christ from far afield. This is
represented by the birds coming to nest in the branches.
6 The Sprouting Seed Mark 4:26-29
¶“26And Jesus said, 'The kingdom of God is like a man scattering seed on the ground. 27He
sleeps and rises night and day, and the seed sprouts and grows —he knows not how. 28The
earth, by itself, produces first the blade, then the ear, then the full grain in the ear. 29But when
the grain is ripe, at once the man puts in the sickle, because the harvest has come.'” (Mark
4:26-29).
In contrast to the Weeds in the Field parable we find this little parable that is disarmingly
simple, like the parable of the mustard seed which follows it. There are no weeds to complicate
this story.
Note —A Parable for Children: The parable of the sprouting seed is one parable easy to tell to
a child. You can actually let the child plant some bean or sunflower seeds in a pot or patch.
Then let the child wait and watch day by day to see them sprout and grow — and wonder how.
It's then easy to tell the child that God makes them grow, and likewise God’s word is like a seed
that grows in our hearts to make us good. Blessed is the little one for whom someone does this.
The spiritual nature of the kingdom of God is shown in this parable. The kingdom is of God, not
of man. How does the gospel seed sprout in the hearts of men, and cause them to bear fruit for
God? It is the Lord's doing and it is marvelous in our eyes.
We cannot make the kingdom of God by laying brick upon brick, or by multiplying gold and silver,
or by sending ships to Tarshish. All we mortals can do is plant the seed God gives us, and wait
for God to make it grow. We can nurture and husband the sprouting seed, but it is God who
gives the increase.
Men and women build great religious organizations and say, "See! the kingdom of God!"
However the kingdom of God is not a man made religious organization. People might dig
themselves gardens, and organize these gardens in neat sections with paths around them. But
that is not the crop. The crop is the plants that grow stage by stage until mature for harvest.
They grow by the power of God alone. The gardener has nothing to do with that, except to
nurture the process and watch it happen with wonder.
7 The Dragnet Matthew 13:47-50
¶“47'Again', said Jesus, 'The kingdom of Heaven is like a net that fisher-folk threw into the sea.
The net gathered all sorts of fish. 48When the net was full, the fisher-folk drew it ashore. They
sat down and sorted the good fish into containers but threw away the bad. 49So it will be at the
end of the age. The angels will come out and separate the evil from the righteous 50and cast
the evil into the fiery furnace. In that place there will be weeping and gnashing of
teeth” (Matthew 13:47-50).
The last parable is about fishing using the art of the dragnet. A long net is set out beyond
where fish are feeding, and the ends are pulled toward the shore to encircle the fish. This can
be done with small boats, or even by folk wading where the water is shallow.
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The net is drawn in, dragging the catch of fish with it. Undersized fish mostly escape through the
net. The fish that are caught are then sorted, the good which are collected in containers, and the
rubbish which is thrown away.
The parable looks toward judgment day and touches on the fourth theme of the parables,
namely "God looks on the heart." It is the heart and spirit of man that counts in the kingdom
of God.
When God's angels pull in the great dragnet one day, and the fish are sorted, that is what will
distinguish the good from the rubbish —not people’s wealth, not their power and glory in this
world, but whether their heart is right with God.
MIRACLES
MAKE BELIEVE (SIMPLE MOMENTS BY FR. JERRY ORBOS, SVD)
REMEMBER HOW WE AS CHILDREN PLAYED THE GAME OF MAKE BELIEVE?
LIKE, BELIEVING IT WAS STILL OKAY TO EAT THE CANDY THAT FELL DOWN ON THE
FLOOR BECAUSE “WALA PANG 5 MINUTES’? OR HOW WE WOULD STOP CRYING
BECAUSE MAMA ALREADY MADE “PALO” TO THE CHAIR ON WHICH WE HIT OUR HEAD?
OR HOW OUR PAIN WOULD DISAPPEAR AS SOON AS MAMA MADE “IHIP” ON OUR
WOUNDS?
AS WE GROW OLDER, DO WE STILL BELIEVE?
DO WE STILL KNOW HOW TO TRUST?
DO WE STILL MAKE OURSELVES BELIEVE?
WHAT IS THE MEANING OF MIRACLE?
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Nature And Significance of Miracle. A miracle is generally defined, according to the
etymology of the word—it comes from the Greek thaumasion and the Latin miraculum—as that
which causes wonder and astonishment, being extraordinary in itself and amazing or
inexplicable by normal standards. Because that which is normal and usual is also considered as
natural, miracles have occasionally been defined as supernatural events, but this definition
presupposes a very specific conception of nature and natural laws and cannot, therefore, be
generally applied. The significance of a miraculous event is frequently held to reside not in the
event as such but in the reality to which it points (e.g., the presence or activity of a divine power);
thus, a miracle is also called a sign—from the Greek sēmeion (biblical Hebrew ot)—signifying
and indicating something beyond itself. Extraordinary and astonishing occurrences become
specifically religious phenomena when they express, reveal, or signify a religious reality,
however defined.
Belief in miraculous happenings is a feature of practically all religions, and the incidence of
miracles (i.e., of belief in and reports regarding miracles) is universal, though their functions,
nature, purpose, and explanations vary with the social and cultural—including theological and
philosophical—context in which they appear. However inexplicable, all miracles have an
explanation in the sense that they are accounted for in terms of the religious and cultural system
that supports them and that, in turn, they are meant to support. Without such an
accompanying—explicit or implicit—theory (e.g., the presence, activity, and intervention of such
realities as gods, spirits, or magical powers), there would be no miracles in the aforementioned
sense but only unexplained phenomena.
MIRACLE AS AN EXTRAORDINARY OCCURRENCE, A SIGN OR WONDER WHICH ALLOWS ONE

TO SURMISE THAT GOD IS AT WORK.
“WORKS OF GOD’S POWER”
JESUS AS A MIRACLE WORKER PERFORMED MIRACLE NORMALLY TO RESPOND TO
HUMAN NEEDS.
IN PERFORMING MIRACLE, HE RELIES ON HIS OWN POWER. SIGNS FLOWED OUT FROM
HIM.
CLASSIFICATIONS OF MIRACLES:
1. EXORCISM
- POINTS TO THE COMING OF THE REIGN OF GOD.
- JESUS RESTORING THE PERSON BACK TO HIMSELF SO THAT HE MAY USE HIS POWER FOR
HIS PERSONAL DECISION.
- JESUS HAS TO DESTROY THE KINGDOM OF SATAN.
2.HEALING – JESUS PERFORMED HEALING FOR SICK PEOPLE.
- THEY ARE STILL ACTIVE THUS THEY CAN STILL MAKE A DECISION FOR THEMSELVES.
3. NATURE (MIRACULOUS RESCUES AND GIFTS)
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– THESE MIRACLES POINT TO THE NEW COMMUNITY OF THE SAVED. IT IS JESUS’
INTERVENTION FOR THE BENEFIT OF THE PEOPLE.
4.RESTORATION OF LIFE (RISING OF THE DEAD)
– THEY ARE REALLY EXPERIENCES OF RESURRECTION, BUT SHOULD NOT GIVE AN
IMPRESSION THAT THEIR EXPERIENCE OF RAISING FROM THE DEAD BE EQUATED WITH
THE RESURRECTION OF JESUS.
JESUS’ MOTIVE FOR MIRACLES: HIS GREAT COMPASSION FOR THE PEOPLE.
HIS ONLY DESIRE: TO LIBERATE PEOPLE FROM SUFFERING.
PURPOSE OF THE MIRACLES OF JESUS: MIRACLES ARE PROOFS OF JESUS’ DIVINITY.
THE REASON: ONLY GOD CAN PERFORM MIRACLES.
“WITH GOD, NOTHING IS IMPOSSIBLE.”
APPLICATION
Present correctly the following points about the Public Ministry of Jesus focusing on the
Kingdom of God:
CONCEPTS: Beatitudes, Parables, Miracles
Concept Definition Biblical Jesus’ Identity Values

Grounding and
Examples
Beatitude
Parable
Miracle
Criteria:
Content - 30 Points
Delivery - 20 Points
ASSESSMENT
Singing about God’s Kingdom
1. Compose a song about the Kingdom of God. You have the option to adopt a melody or make
your original melody.
2. Record your song composition with a clear copy of the lyrics.
3. Your lyrics should reflect your correct understanding of the Kingdom of God as to its
definition and application (at least two concrete actions) on how you can make the Kingdom
of God present in today’s context.
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Application examples:
- embracing those at the margins of society (for Jesus this included lepers, Samaritans,
Prostitutes, Tax collectors and more)
-caring for the sick
4. Highlight the correct description of God’s Kingdom in the song by making it as your
refrain/chorus while the application will be your stanza/s.
CRITERIA:
Correctness of Content - 40%
LSS Effect - 30%
Melody and Harmony - 30%
End the session with this prayer:

DEAR LORD,
ALL THE NATIONS SHALL COME TO ADORE YOU
AND GLORIFY YOUR NAME, O LORD
FOR YOU ARE GREAT AND DO MARVELOUS DEEDS,
YOU ALONE ARE GOD.
SHOW ME, LORD, YOUR WAY,
SO THAT I MAY WALK IN YOUR TRUTH.
GUIDE MY HEART TO FEAR YOUR NAME.
LORD, HELP ME TO CONTINUE TO BELIEVE
AND KEEP ON BELIEVING. AMEN
REFERENCES
Quimba, Roawie L. (2011). Jesus Christ. Davao City, Philippines: Blue Patriarch Publishing
House.
Verzosa-Frago, Ester, Dango, Josephine C. (2005). Called to Meet Christ in Scripture, Church,
and Sacraments. Quezon City, Philippines: Sibs Publishing House, Inc.
Orbos, Jerry, SVD. Simple Moments Book III. Manila, Philippines
ECCCE Word & Life Publications, Manila (CCC) Catechism of the Catholic Church, (1994) ECCCE
ECCE Word & Life Publications, Manila (CFC) Catechism for Filipino Catholics, (1997)
Vatican II Documents. The Conciliar and Post Conciliar Documents. Austin Flannery, O.P. Costello
Publishing Company. Northport, New York
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Retrieved January 19, 2021 https://www.thegomezfamily.info/the-kingdom-of-
god#:~:text=For%20Jesus%2C%20the%20evidence%20of,Himself%20(Bird%2C%202013).
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basileia.html
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16 | P a g e
“There is nothing more important
than your eternal salvation.”
― Kirk Cameron
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ACTIVITY
1. LIST AND SHARE

Recall an important event in your life.
Why do you consider it important? Share your answer to the class.

THE FIVE GREAT EVENTS IN THE HISTORY OF ISRAEL
As we have discovered in the text about the first great event, the authors of Genesis
tells us the story about Abraham who left Ur in Mesopotamia, went to Haran and from there
continued the journey to Canaan.
1. MIGRATION TO CANAAN (Gen. 12:1-5; Gen. 15:1-7.) The reason for this migration, though
are still vague. We do not have enough document to provide a definite answer. We can only
surmise that it may have been due to:
1. A war between the two superpowers of that time in that region: Assyria and Babylon
2. Trade
3. Famine or any other calamity
The group of Abraham however, travelled quite a distance. It is important to take note at
this point that he and his group willfully separated themselves from their own people and
evolved their own religious beliefs and cultural concepts.
The author of the Genesis story interprets this happening as: (1) Abraham was called by
Yahweh, and (2) Abraham, although a pagan, followed the voice of Yahweh and separated
from his own people to become the father of the Israelites. (The author wanted to go back as
far as possible into the history of Israel.)
Abraham had a son, ISAAC who took over the leadership of the clan - the tribe of a
wandering HEBREWS – after the death of Abraham.
Isaac had two sons EZAU and JACOB. Although Ezau, being the elder brother, was entitled
to receive the birthright of his father, it was actually Jacob who, through the intrigues of his
mother, received the blessings of his father and therefore became the leader of the tribe – the
wandering Aramaeans or the Hebrews.
Jacob had 12 sons who were shepherds. They went with their flock from one place to
another in order to find food and green pastures. The twelve sons were the following: Ruben,
Simeon, Levi, Juda, Issachar, Zebulon, Dan, Nepthali, Gad, Asher, Joseph and Benjamin. As the
story goes, Joseph was sold by his own brothers as a slave to a group of Egyptian merchants.
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Yet, because of his attitude and faithfulness, he became a famous man in Egypt and was
appointed assistant to the Pharaoh, the ruler of Egypt, and was put in charge of the agrarian
sector of his government.
During that time a great famine occurred in the Middle East. Due to the abundant food
supply in Egypt, many people went to Egypt to buy food, including the sons of Jacob. To their
surprise they met and recognized their brother Joseph. Joseph favored his brothers and invited
them and his old father to live in Egypt in the area of Goshen.
2. THE SOJOURN IN EGYPT (Gen. 47:5-12;Ex. 1:1-7.)
Their stay was temporary. It was in that way that the author of Exodus saw it. It was in
their interpretation, again, Yahweh who brought his people to Egypt, liberated them from
famine and gave them fertile land to use.
The Hebrew people multiplied fast and became a real power in EGYPT. So much that the
Egyptians became afraid that the tribe might become too powerful. Thus, they persecuted the
Hebrews: their lands were confiscated, the privileges recalled, baby boys were killed upon birth,
a cruel family planning was enforced, etc. the long period of great oppression had begun. (We
situate this period between 1800 and 1270 B.C.)
About 1200 B.C., Moses entered the history of Israel; first, as a guerilla-fighter the
oppressive Egyptians. Forced to go into hiding because of the killing of an Egyptian supervisor,
he went to Median where he married the daughter of Jetro, Zipporah. But Moses must have
felt uneasy. His mind and heart were constantly with his oppressed people in Egypt. He felt he
should leave Median and join his people in Egypt. He felt he should organize them and bring
them out of Egypt. This internal struggle within Moses is beautifully told in the story of the
Burning Bush.
Thus, Moses returned to Egypt – as a conscienticizer. He mingled with his people. He
identified himself with the oppressed and deprived Hebrew slaves. He experienced the
unbearable oppression and become the leader of the Hebrews who were gradually growing in
awareness. And, after prolonged suffering and a deepening realization of their oppressive
situation, they organized themselves under the leadership of Moses and were able to escape
from slavery in Egypt. (Around 1200 B.C.)
3.THE ESCAPE FROM SLAVERY IN EGYPT (Ex.1:8-14; Ex.3:1-10; Ex. 12:37-42.)
They escaped in small groups and hid themselves in the mountainous region of the Sinai
desert. Yet, Moses’ task was still not complete. He went around and was able to gather the
people. He brought the different tribes together in a people’s confederation near the Sinai,
based of two pillars: 1. The belief in one God; 2. The subscription to ONE RELIGION.
4.PEOPLE’S CONFEDERATION OR RELIGIOUS CONFEDERATION near Sinai (Ex. 19:1-8.)

. The story of the ten commandments is a part of that process of confederation.
The desire, however, for greener pastures and the strong conviction of the people and their
leader to look for the promised land made the people moved from one place to another. Till
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finally, after many adventures, sufferings, and after many years, they arrived at the boarders of
Canaan, the promised land, known in their stories as the land of Abraham and Isaac and Jacob.
5.The occupation of the promised land (Joshua 11:15-23.)

Under the leadership of kings David and Solomon, Israel became one of the best
organized and wealthiest countries. It was at that time that Israel became a nation. Solomon
however, was not able to manage his power and wealth. He imposed higher taxes especially in
the north. The oppression was greatly felt by the people. After his death, the nation became
divided: the Northern Kingdom – Israel, and the Southern Kingdom – Judea. At that point, the
glory of the once united nation vanished.
Weakened because of the separation, the Northern Kingdom was captured by the
superpower in those days – Assyria – in about 700 B.C. The entire population was deported to
Assyria and never returned. The same happened to the Southern Kingdom. At about 550 B.C.,
the other superpower Babylon occupied Judea and also deported most of the people. Still,
some settled down in Babylon.
When under King Sirus, the Israelites were allowed to return to their country, only a few
went back. What they found was an empty, devastated and alien land. Yet, their deep faith in
Yahweh and their adherence to some religion was given renewed life. Apparently, this gave
them the courage they needed to rebuild their country. Today, they are often times referred to
as the ‘REST’ of Israel.
However, the country was captured again by the fast growing superpower from the west –
Greece and the Israelites experienced one of the cruelest occupation by a foreign nation. The
Greeks tried to replace the people’s strong belief in ONE GOD with their own museum of gods
and goddesses. . . They were strongly opposed by the people.
The Greek occupation started at about 120 B.C. Later, in 65 B.C., a new superpower from
the west was emerging – Rome. They (the Romans) succeeded in toppling the Greeks and took
over the Greek occupied territories. They occupied Israel and include it in the ROMAN EMPIRE.
Many Israelite leaders were happy to be rid of the cruel Greeks. They invited the Romans
to come and tried to get as many privileges as possible by collaborating with the occupying
power. The Jewish people suffered much because of the high taxes imposed by the Romans
and their corrupt leaders.
It was during this time that CHRIST WAS BORN.
ISRAELITIC CREED
“My father was a wandering Aramean, and he went down into Egypt with a few people and
lived there and became a great nation, powerful and numerous. But the Egyptians mistreated
us and made us suffer, subjecting us to harsh labor. Then we cried out to the LORD, the God of
our ancestors, and the LORD heard our voice and saw our misery, toil and oppression. So
the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great terror
and with signs and wonders. He brought us to this place and gave us this land, a land flowing
with milk and honey.
Deuteronomy 26:5b-9 5.
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CFC, 277. The Old Testament presents the inspired story of God forming His own people by
establishing a special relationship with them. This covenant was a call to fuller life and salvation.
First God called Abraham out of his homeland and promised him: “I will make of you a great
nation, and I will bless you” (Gn 12:1-2). Through Abraham, God promised: “all the nations of
the earth shall find blessing __ all this because you obeyed my command” (Gn 22:18). Thus God
showed Himself to be a personal God, eager to endow his people with land, material
possessions and countless descendants. 278. The call of Moses gives an even sharper picture of
God as liberating His people. Out of the burning bush the Lord said: “I have witnessed the
affliction of my people in Egypt and have heard their cry of complaint against their slave
drivers. . . . Come now, I will send you to Pharaoh to lead my people out of Egypt” (Ex 3:7,10).
God showed Himself “Father” to the Israelites by choosing them “to be a people peculiarly His
own.” This was not because they were the largest of all nations, but solely because He “set His
heart” on them and loved them (cf. Dt 7:6-8). For their part, the Israelites were to observe
God’s commandments, the “Ten Words,” to guide them toward fuller freedom as His children
(cf. Ex 20:1-17). 279. The subsequent history of the Israelites showed the same infidelities
which we ourselves experience today in our relationship with God. Yet, despite their stubborn
unfaithfulness, God remained faithful. He established a covenant with David and promised him:
“I will raise up your heir after you. . . I will be a father to him and he shall be a son to me” (2 Sm
7:12,14). After the Exile, God promised through the prophets a New and Eternal Covenant: “I
will be their God, and they shall be my people” (cf. Jer 31:31- 34). This is the image of God given
us in the Old Testament and described in the Fourth Eucharistic Prayer: Father, we
acknowledge your greatness. All your actions show your wisdom and love . . . Even when we
disobeyed you and lost your friendship You did not abandon us to the power of death, but
helped us all to seek and find you. Again and again you offered a covenant to us, And through
the prophets taught us to hope for salvation. This is the image of God that Jesus came to bring
to fulfillment.
APPLICATION
Instruction: Write a short reflection of your own experience of God’s saving and liberating act
of love amidst pandemic.
ASSESSMENT
Illustrate clearly the five important events in the history of salvation through a timeline.
Instructions: Make a timeline of five great events in the history of Israel. Using your own words,
pointing out salient themes in each event.
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CLOSING PRAYER
Let us thank God for the gift of faith and salvation as we say,
“Glorious Father, we thank You for Your unconditional love. Thank You for showing us
just how great Your love is by sending Christ to die for us while we were still sinners. Lord God,
we thank You for the precious gift of eternal life through Christ Jesus our Lord. Your majestic
Name fills the earth! Your glory is higher than the heavens! We will praise Your Name forever
and ever, for You have all wisdom and power. We put our hope in You, Lord. You are our help
and our shield. Our hearts rejoice in You, for we trust in Your holy Name. Father, You have
performed many wonders for us. Your plans for us are too numerous to list. You have no
equal! If we tried to recite all Your wonderful deeds we would never come to the end of them.
Triumphant Father, we commit to sharing the Gospel with our unsaved family members, friends,
and enemies. We will fulfill The Great Commission by going into all the world and preaching the
Good News to everyone, without prejudice. We confess that as Your Word is preached
throughout the world it will convict the hearts of the unsaved. As the Body of Christ, we are not
ashamed to tell the Good News about Jesus Christ, for we know that it is the power of God at
work, saving everyone who believes. We declare that as people confess with their mouths, the
Lord Jesus, and believe in their hearts that You raised Him from the dead, they will be saved.
When they receive Christ as their Lord and Savior, they will see themselves as Your masterpiece,
created anew in Christ Jesus so that they can do the good things You predestined for them to
do. They will learn to love You with all their heart and soul so that they may truly live. Lord, we
decree that those who are set free by the Son of God will know that they are truly free indeed!”
In Jesus name we pray. AMEN.
REFERENCES
A Biblico-Historical Seminar-Workshop, Old and New Testament (July, 1983). Published by the
Basic Christian Community – Community Organizing (BCC-CO), Inter-Regional Secretariat and by
the Socio-Pastoral Institute. Quezon City, Philippines. Pages 4-7.
Holy Bible
https://www.pdfdrive.com/catechism-for-filipino-catholics-cfc-e169077644.html
6|Page
https://www.prayerinstitute.com/prayer/march-3-a-prayer-of-thanksgiving-for-salvation/
retrieved on January 16, 2021
7|Page
We Filipinos are followers of Christ, his
disciples. To trace his footsteps in our
times means to utter his word to others,
to love with his love, to live with his life;
To cease following him is to betray our
very identity. (PCP II 34)
“If you live according to my teaching,

you are truly my disciples; then you will
know the truth, and the truth will set
you free.” (Jn 8:31-32)
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ACTIVITY
THINK AND SHARE

1. How did you know that Jesus exist?
2. Are there any historical evidences of the existence of Jesus? What are they?
3. Why do we need to search the historical evidences of the existence of Jesus?
HISTORICAL EVIDENCES FOR JESUS’ EXISTENCE: NON-CHRISTIAN AND CHRISTIAN

SOURCES
The Christian Scriptures are our principal sources in proving the existence of the
historical Jesus.
The New Testament tells us of a certain Jesus of Nazareth who preached, performed miracles,
was crucified and rose again from the dead.
The Early Christian chose to give up their lives than to renounce Jesus. Why would
these men opt to die if Christ had not been raised from the dead, or much more if he had not
existed at all?
Even outside Christianity, there are writings that point to the existence of Jesus Christ.
A. Non-Christian Sources
A.1.Pagan Roman Sources. Is there any evidence for the existence of the historical Jesus
outside the New Testament? If we realize that Palestine was considered a bothersome, though
minor, province in the large Roman Empire, we should not be too surprised to find little written
evidence by the pagan* Roman historians concerning the wandering Jewish preacher and
teacher, Jesus of Nazareth. But it was inevitable that some Romans would have to take notice
because of the existence of the ever-increasing group of believers in Jesus, the Christians.
They claimed they came into being because this Jesus who was put to death now lived. Their
message under the guidance of the Holy Spirit spread by men like St. Paul reached every
corner of the Roman Empire. As a result, eventually some Roman historians had to take notice
of the group and ultimately of their founder. From those early years, we have mention of Jesus
and his followers in three separate Roman writers: namely, Suetonius, Tacitus and Pliny the
Younger.
Suetonius. The Roman author Suetonius compiled biographies of the first 12 Roman emperors,
from Julius Caesar onward. Writing about 120 A.D. in his Life of Claudius he says of the
emperor:
He expelled the Jews from Rome, on account of the riots in which they were constantly
indulging, at the instigation of Chrestus. **
Suetonius made a mistake in his retelling of the Jewish expulsion from Rome in 49 A.D. in
assuming that Christ was there. What probably happened was that when the early Christian
missionaries went to the synagogues in Rome to tell the Jews that their long-awaited Messiah
had come, the Christians met with such resistance that street riots resulted. Claudius thought
Christians and Jews were really members of the same religious sect and consequently
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banished them from Rome because of the civil disturbances. Luke writes in Acts 18:2 that when
Paul arrived in Corinth about 50 A.D., he found there “a Jew named Aquila, a native of Pontus,
recently arrived from Italy with his wife, Priscilla. An edict of Claudius had ordered all Jews to
leave Rome.
Suetonius (life of Emperor Claudius 25:4) mentioned the expulsion of Jews from Rome
in A.D. 49 because of their riots at the instigation of Chrestus. Suetonius wrote around A.D. 120
and, like many Romans, considered Christians and Jews as members of the same religious sect.
What is most significant in this piece of evidence is the point that by the middle of the first
century, a strong testimony of Christ was made in the capital of the Roman Empire (Rome).
Tacitus. Tacitus, a Roman historian, writes in his Annals (15. 44.) of the great fire which swept
through the city of Rome in 64 A.D. Since the Emperor Nero (stepson and successor to
Claudius) was generally believed to have started the fire, Nero wanted to fix the blame on
someone else. He falsified a charge of fire-raising against the Christians in Rome. Many
Christians perished by being burned at the stakes or being exposed to wild beasts.
Tacitus in 115-117 A.D. recounts the story of the fire and Nero’s successful attempt to fix
the blame on the Christians. He writes:
They got their name from Christ, who was executed by sentence of the procurator
Pontius Pilate in the reign of Tiberius. That checked the pernicious superstition for a short time,
but it broke out afresh ---not only in Judaea, where the plague first arose, but in Rome it-self,
where all the horrible and shameful things in the world collect and find a home.
It is interesting to note that the historian Tacitus has gone out of his way to seek
information about the origins of Christianity. Perhaps he checked official Roman records----
including Pontius Pilate’s reports---which told of Jesus’ death sentence. Significantly, this is the
only place in all ancient Roman histories where Pilate is mentioned, though the Jewish writers
Philo and Josephus record his cruel rule in Judea.
Finally, the Roman historian Tacitus, in his Annals 15:44, which was written around A.D.
110, stated: “They got their name from Christ, who was executed by sentence of the
procurator Pontius Pilate in the reign of Tiberius. That checked the pernicious superstition for a
short time, but it broke out afresh not in Judea, where the plague first rose, but in Rome itself
where all horrible and shameful things in the world collect and find a home.
This passage reveals Tacitus’ account of the great fire swept through the city of Rome in
A.D. 64 during the reign of Emperor Nero. Nero blamed the Christians for the fire and so put to
death many Christians. The value of Tacitus’ writing is that he did not secure his information
about Jesus’ death from the Christian source. Tacitus did not use Jesus’ proper name; he used
the word Christ, the religious title which was used by Christians outside of Palestine as a proper
title for Jesus.
Pliny the Younger. Pliny the Younger is known to history as a master letter writer. In 111 A.D.
he was appointed imperial legate of the Roman province of Bithynia in northwest Asia Minor.
There he carried on a constant correspondence with the Roman emperor, Trajan. In one of
these letters he advised the emperor about how he ought to treat the rapidly spreading religious
group known as the Christians. Pliny the Younger (Epistle 10:96ff), who was governor of Asia
Minor, wrote a letter to Emperor Trajan (c. A.D. 111). He asked for advice in the matter of
dealing with Christians who come together at fixed seasons and sing hymns to Christ as god.
This letter and Trajan’s reply are too lengthy to quote here but several interesting facts
are worth nothing. Pliny mentioned that the “superstition” of Christianity had spread so rapidly
that the pagan temples had fallen into disuse. As a result, the salesmen of the fodder for the
sacrificial animals were in serious economic trouble. Secondly, Pliny advised Trajan to set free
3|Page
any accused Christian if he/she rejected Christ and worshiped the pagan gods of the emperor,
but that he march off to death any Christian who persisted in his/her belief in Jesus. And, finally,
Pliny recounted the Christian custom of celebrating what we know as the sacrament of the
Eucharist on “a fixed day of the week”. Trajan’s reply to Pliny advised him that he had acted well
in relation to the Bithynian Christian. He told Pliny that he must punish any non-recanting
Christians that came to his attention, but that he must not ferret them out. Obviously, Trajan saw
the Christians as dangerous, but not terribly dangerous.
A.2. Jewish Source

Josephus. Born around 37 A.D., he fought against the Romans in the great revolt of 66-70 A.D.
and was appointed commander of the Jewish forces in Galilee. Josephus was captured by the
Romans, but, because he predicted that he commander-in-chief of the Roman army in Palestine,
Vespasian, would one day be emperor, his life was spared to see if his prediction would come
true. Two years later (69 A.D.), it did, and Josephus became a friend of the Roman emperor.
Writing later, Josephus tried to demonstrate that the real Messiah was not to be a Jew, but none
other than Vespasian himself. The Jewish historian, Josephus, wrote the history of his people
and Jewish-Roman war (A.D.66-70). In his work, Antiquities 20,200, he wrote: “James the
brother of Jesus who was called the Christ…” This passage was in reference to the stoning
death of James who was an apostle of Jesus.
Josephus later composed a 20-volume history of the Jews entitled the Jewish Antiquities.
In this history Josephus attempted to demonstrate to the Roman world, and especially to the
new emperor, the Jew-hating Domitian (81-96 A.D.), that the Jews were a noble people. In the
18th book of the history, he gave a favorable report of John the Baptist and called him a good
man. Josephus noted in the 20th book that Annas the younger (the son of the high priest
mentioned in the Gospels) put to death in 62 A.D. James the Just whom we identify as the
apostle and one of the leaders of the Christian community in Jerusalem.
Now we come to one of the most interesting passages in all of ancient literature. In the
18 book of his Jewish Antiquities, Josephus gives an account of various troubles the people of
th
Judea suffered under the governorship of Pontius Pilate (26-36 A.D.). Please carefully study the
text of this section as it has been handed down to us:
Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a
doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over
to him both many of the Jews, and many of the Gentiles. He was the Christ. And when Pilate, at
the suggestion of the principal men amongst us, had condemned him to the cross, those that
loved him at first did not forsake him; as the divine prophets had foretold these and ten
thousand other wonderful things concerning him. And the tribe of Christians, so named from him,
are not extinct at this day.*
Many scholars find problems with this version of the text. It sounds as if Josephus were a
Christian. They theorize that certain passages which support Christian belief were later added
by a Christian copyist----like the phase, “if it be lawful to call him a man,” and references to him
as the Christ (Messiah) and his resurrection. The Church father Origen maintained that
Josephus was a nonbeliever. Regardless of what Josephus either wrote to believed, it is most
significant that he did not question the actual historical existence of Jesus.
A.3. Other Sources

LUCIANO DI SAMOSATA (c.A.D. 120-180)
Luciano was a traveling lecturer and Sophist rhetor who wrote about Jesus Christ as a man
crucified in Palestine for introducing a new cult. In his writings, he said, this Jesus persuaded his
followers that they were all brothers to one another. The Christians, according to Luciano,
“worshiped the crucified sophist and lived under his laws.”
4|Page
BABYLONIAN TALMUD
A baraita (outside addition) to the Babylonian Talmud spoke of a certain Yeshu who practiced
magic and led his followerd into apostacy. This Yeshu was “hanged on the eve of the
Passover.”
The non-Christian sources give us scanty information about Jesus. However, they do establish
that Jesus existed, died and had followers.
B. Christian Sources
Grounding: “The beginning of the good news about Jesus the Messiah the Son of God”
(Mark 1:1a)
Our primary source of knowledge for Jesus and his message and mission is the form of
literature known as the Gospel. The four New Testament Gospels established the facts of the
existence of a man whom the early Christians claimed to be both the most remarkable of all
human beings and the Son of God. The Gospels present clear, strong, carefully reasoned and
repeated evidence that the faith of the early Christians was in fact based on a real historical
person.
Gospels, are neither autobiography nor biography. Jesus did not write them. The
Gospels’ primary purpose is not to give a detailed account of Jesus’ historical (earthly) life. If
the Gospels were attempts at biography, they were very poor attempts indeed. For example,
we know absolutely nothing about the so-called hidden years – the years Jesus spent in
Nazareth or His childhood years before his bar mitzvah in Jerusalem at the age of 12.
The Gospels are faith summaries. They describe what the early Christians held to be
most significant about Jesus, namely, that He is the Gospel, He is the Good News. In Jesus,
God had manifested himself in a total, unconditional way. In him, humankind is saved by being
reconciled to God. Note how the selection from Mark ties together the healing of the blind man
with the concept of faith in Jesus (Mk. 10:46-52). We get some historical information, to be sure
– locale (Jericho), the name of the beggar (Bartimaeus), the scenario (the scolding of the people.
But most important is the faith of the man and Jesus incredibly kind response to it( From Jesus
and You, p. 21).
From the book of Fr. Hendrickx, From One Jesus To Four Gospels: The literary form
“gospel” is a unique product of early Christianity and as such must held to be characteristic of a
distinctive element in early Christian faith. A “gospel” in this sense consists in the following:
1. A recital of the historical narrative of the death and resurrection of Jesus which make
up the core of the preaching of the early Church.
2. This narrative was prefaced by some account of Jesus’ public ministry: a selection of
words and deeds of Jesus as they were understood after in the light of the
resurrection.
3. In Matthew and Luke, this is again prefaced by an “Infancy Narrative,” which looks
like but is not a report on the circumstances of Jesus’ birth (how Jesus was born), but
rather a theological reflection on the meaning of the person and birth of Jesus. In the
Fourth Gospel (John) the selection of words and deeds of Jesus is prefaced by a
“Prologue.”
Modern scholars insist that the gospels do not give us an accurate portrayal of Jesus’
ministry, but rather a testimony to the early Christian experience expressed by means of an
arrangement of a traditional materials concerning Jesus and His disciples. In other words, the
history of the early Christian experience as lived in various communities is cast in the form of a
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chronicle of the ministry of Jesus, which is partly based on actual reminiscences of that ministry.
But the theological viewpoint of the evangelist, often reflecting the situation and concerns of his
community, has played an important part in the formation of the gospel material.
1. The Testimony of the Synoptic Gospels (A.D.60-90)
The Synoptic Gospels (“synoptic” came from the Greek word synoptikos, “common view”.
The Synoptic Gospels (Matthew, Mark and Luke) basically speak of faith in Jesus Christ as the
messiah who offers salvation to all peoples. These Gospels reveal the sayings, parables,
sermons, miracles and stories about Jesus. These accounts were written approximately
between A.D.60 and 90.
The word “gospel” (from old English “god-spel,” i.e., “good story” is a translation of the
Greek word “vangelion meaning “good news.”
The good news referred to is the coming of Jesus. Jesus is the name which comes from
Hebrew name Joshua or Yehoshua, a name which could be translated as God saves. The good
news, therefore, is that God has come to save His people. Christ from Greek word Cristos
meaning “Anointed One,” i.e., Messiah
JESUS...
HE WALKED WHERE WE NOW WALK.
HE SAW WHAT WE NOW SEE.
HE BREATHED THE SAME AIR WE BREATHE.
HE LAUGHED AT THE THINGS
THAT MAKE US LAUGH
HE CRIED OVER THINGS
THAT MAKE US CRY
HE IS ONE WITH US,
HE IS ONE OF US
HE IS “GOD WITH US”
EMMANUEL. (Mt. 1:23).
APPLICATION/ASSESSMENT
Advertisement:
A. Share concrete ways of developing an intimate relationship with Jesus through
advertisement using personal social media account.
B. Include a short personal prayer that shows the value of friendship and trust to Jesus.
CLOSING PRAYER
Lord Jesus Christ,

your passion and death is the sacrifice that unites earth and heaven
and reconciles all people to you.
May we who have faithfully reflected on these mysteries
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follow in your steps and so come to share your glory in heaven
where you live and reign with the Father and the Holy Spirit
one God, for ever and ever. Amen.
REFERENCES
Holy Bible
James Finley and Michael Pennock. JESUS AND YOU: Discovering the Real Christ, Indiana: Ave Maria
Press, 1977
Joseph Fitzmayer. A CHRISTOLOGICAL CATECHISM: New Testament Answers

NJ: Paulist Press, 1991
Herman Hendrickx, CICM. (1991). FROM ONE JESUS TO FOUR GOSPELS. Claritian Publicatios, Quezon
City, Philippines
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“For even the Son of man came not
to be ministered unto, but to minister,
and to give His life a ransom for many”.
-Jesus Christ, Mark 10:45
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ACTIVITY
WORD ASSOCIATION
 The teacher shows a picture of Jesus and the students share any word that they can
associate to it.
 The students type their answer through the public chat.
 The teacher will process the students’ answers and connects the activity to the lesson.
“MASTER, TO WHOM SHALL WE GO? YOU HAVE THE WORDS OF ETERNAL LIFE. WE HAVE COME TO
BELIEVE AND ARE CONVINCED THAT YOU ARE THE HOLY ONE OF GOD.” John 6:68-69
I. JESUS: THE GOOD NEWS

“Reform your lives and believe in the GOSPEL!” (Mark 1:15)
The word “Gospel” usually refers to the written record of Christ’s words and deeds.
Etymology:
Anglo-Saxon: “god” (good) “spell” (to tell)
Greek : “Evangelion” (glad tidings)
The GOSPEL is the Good News of Salvation proclaimed by Jesus Christ.

Jesus Christ himself is the GOOD NEWS.
Jesus is THE GOSPEL.
GOSPEL AND GOSPELS

GOSPEL GOSPELS
THERE IS ONLY ONE GOSPEL: THE GOSPELS ARE THE WRITTEN FAITH
JESUS CHRIST (Mk. 1:1) ACCOUNTS OF THE EARLY CHURCH.
• Direct experiences by the followers of the
HE IS GOD’S TOTAL MANIFESTATION OF HIMSELF. historical Jesus
HE IS THE SAVIOR OF THE WORLD. • Eyewitness testimonies that were heard
and recorded
• Collections of oral preaching
• First Christians’ experiences of the Risen
Lord.
THE GOSPELS ARE NOT BIOGRAPHIES OF CHRIST. THE GOSPELS ARE FAITH SUMMARIES DESCRIBING
WHAT THE EARLY CHRISTIANS BELIEVED ABOUT JESUS.
II. Formation of the Gospels
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The Gospels as we have them today come to us in three stages:
Scripture scholars generally recognize that the Gospels were developed in three distinct stages. They
are the result of a somewhat gradual process of formation and composition. The three can be visualized
as follows:
Stage 1: Stage 2: Stage 3:
The Historical Jesus Oral Preaching of the Early Church The Written Gospels
STAGE 1: The Historical Jesus (Jesus’ Life In Palestine – His Words And Deeds)
The Gospels basically have their roots in the words and works of Jesus of Nazareth and in His
interactions with His disciples and other groups with which He came in contact. We can for example,
date the historical Jesus from 6-4 B.C. – 30 A.D. The reason scholars date Jesus’ birth before 4 B.C. is
because Denis the Little recorded Herod the Great’s death as occurring in that year. If the story of the
slaughter of the Holy Innocents is to be accepted at face value, Jesus had to be born shortly before
Herod’s death (see Mt 3: 16-23). The death of his death near Passover in the month of Nisan (the Jewish
lunar month roughly equivalent to our last week in March and first three weeks in April) is generally held
to be the year 30 A.D. John’s Gospel especially hints at that date (see Jn 18:28; 19:31). Certainly it had to
be within the 10-year span of Pontius Pilate’s rule from 26-36 A.D. Thus Jesus died in the reign of Pilate
at three o’clock in the afternoon on a Friday (Mt 28:46), probably in 30 A.D.
Jesus came to live among us. His whole life was a revelation of God. Through Jesus, God lived
among us and made Himself known to us. Jesus’ actions are God’s actions. Jesus’ words, instructions
and parables are God’s words to us.
Before Jesus went back to His heavenly Father He gave the following instructions to His disciples:
Go into the world and proclaim the good news to all creation. (Mk.16:15).
Also Charpentier, Etienne on How to Read the New Testament,1981-1982, pp 10-11, Jesus was
born in the reign of Herod, in all probability six years before the beginning of what we call the Christian
era. He lived, in Nazareth, as a pious Jew, practicing the Law in accordance with the spirit of the
Pharisees, who were the most religious of the Jews.
About 27 or 28, his baptism by John the Baptist inaugurated the two or three years of his public
life. He chose disciples and, with them, proclaimed the coming of the Kingdom of God: by his words,
and even more by his actions and his life. He never wrote anything. (That’s not quite right. He did write
something once, on the sand…)
He was condemned by the religious authorities and crucified by the Romans, almost certainly on
7 April 30.
STAGE 2: Oral Preaching of the Early Church (The Early Christian Communities)
Written Gospels were not at the top of the list of activities of the early Church. After the Easter
experience and the giving of the Holy Spirit on Pentecost, the apostles and disciples were burning with
zeal to spread the good news of Jesus’ victory over sin and death. Led by Peter, and later by Paul, there
was a burst of missionary enthusiasm which preached the message of Jesus throughout the Roman
(Mediterranean) world. Part of the early preaching, incidentally, was that Jesus was to return in glory
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very shortly, during the very lifetimes of the apostles. Thus, it did not make much sense to write down
eyewitness testimony in these early years if the world was to end soon. What would be the point of it?
(St. Paul, for example, writes in 1Thes. 3:6-15 of the unwillingness of some Christians to work because of
their belief that Jesus would soon return in His full glory. Paul’s rather strong reply is that those who
remain idle should not be supported by the rest of the Christian community).
The community’s memory of Jesus was kept alive by making collections of his sermons, parables,
his great works (miracles) and key sayings. These collections─later to be used by the Evangelists─were
used in the early liturgies, in the preaching and instructions for the new converts. With eyewitnesses
and close disciples still alive and testifying to what they had seen and experienced, no one really thought
to write a biography of Jesus.
St. Paul gives us a clue why the first generation of Christians eventually had to write down in an
organized way the “good news of Jesus” Writing to the Galatians in the years between 52-57 A.D.,
makes reference to the distortion taking place in the preaching:
Some who wish to alter the gospel of Christ must have confused you. For even if we, or an angel
from heaven, should preach to you a gospel not in accord with the one we delivered to you, let a curse
be upon him! I repeat what I have just said: if anyone preaches a gospel to you than the one received,
let a curse be upon him! (Gal. 1:7-9)
The Gospels had to be written so that the Christian community could measure the preaching of
certain teachers against the authentic tradition and remembrance of Jesus.
A second practical reason why written Gospels had to result was that the eyewitnesses were
beginning to die or be martyred. The early Christians were in fact wrong about their belief in the early
return of Jesus. Again, to preserve the authentic testimony, the Good News of Jesus was committed to
writing. Thus, we are brought to the third stage – the stage of the written Gospels themselves.
The disciples faithfully carried out this mission. After they had received the Holy Spirit they
started to preach about Jesus and all he had done and said.
According to Charpentier, Etienne on How to Read the New Testament,1981-1982, pp 10-11

the resurrection of Jesus and the coming of the Spirit at Pentecost enabled the disciples to begin to
discover the mystery of Jesus. These disciples remained Jews, but they formed an amazing group within
Judaism: they were the witnesses to the Risen Jesus.
The disciples sought to be faithful in two directions: to Jesus, and to the life which raised a great
many questions.
It was an attempt to answer these questions that they began to recollect what they
remembered of Jesus. However, they did this in the light of the resurrection. These memories were
focused on three points:
1) The disciples preached, to proclaim the Risen Jesus: first to the Jews and then to the
Gentiles. Here we have the announcement of the faith of the first Christians;
2) The disciples celebrated their Risen Lord, in the Liturgy and above all in the
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Eucharist. The Eucharist determined the form of many memories of Jesus;
3) The disciples taught the newly baptized, and in order to do so recalled the actions and the words of
Jesus.
Others soon joined the first disciples: Barnabas, the Seven (including Stephen and Philip), and
above all, Paul. Paul was converted round about AD 36, and went on to bring the Good News to Asia
Minor, to Greece, and finally, to Rome. From that time Gentiles were able to enter the Church without
first becoming Jews: that was decided at the ‘Council of Jerusalem in AD 50.
Between 51 and 53 Paul wrote letters to various communities. Throughout this period, official
Judaism gradually began to reject the Christians.
In AD 70, the Romans destroyed Jerusalem. Pharisees who met at Jamnia (or Jabneh, the
Hebrew spelling – the place is South of Modern Tel Aviv) gave Judaism a new life, which has continues
down to our own time.
STAGE 3: The Written Gospels (The Evangelists)
There is only one real gospel (“good news”), and that is the gospel of Jesus Christ – he is the
good news. But the Church recognizes four authentic, inspired written communal faith expressions of
this good news. These faith expressions we call the Gospels. Three of these Gospels: Mark, Matthew
and Luke are called synoptic Gospels. Scholars noted that when Matthew and Luke composed their
Gospels, they relied on a version of Mark’s Gospel. If you line up Mark─Matthew─Luke in parallel
columns, you would note that there are many similarities, indeed that they can be “read together”
(syn─together; optic─look at). Hence, the term “synoptic Gospel.”
The following chart gives a bird’s-eye view of the composition of the four Gospels. The version
of the Gospels will differ slightly because they were composed by different men writing at different
times and in different places. But they also present varying points of view because of the particular
audiences being addressed. Each Gospel is tailored to the particular concerns of a particular kind of
community. They all present the good news of Jesus, but adapt their presentation to the religious needs
of the intended audience. With these points in mind, please study the following diagram. It is worth
noting that the authorship of each Gospel is still disputed. What is given below is the generally accepted
(or most commonly held) theory of authorship.
According to Charpentier, Etienne on How to Read the New Testament,1981-1982, pp 10-11,

four Theologians bore witnesses to Jesus, bringing together Traditions which had already been edited in
various ways. Round about AD 70 the Gospel according to St. Mark put down in writing what was
almost certainly the preaching of Peter in Rome. It seeks to show that Jesus is the Christ, the Son of God,
especially through his actions and above all his miracles.
The Gospel according to St Luke was written about AD 80 or 90, for communities principally
made up of former Gentiles. It shows how in Jesus God has visited his people and manifested his loving-
kindness towards them.
Luke wrote a second volume, the Acts of the Apostles, in which he shows how the Good News,
carried by the Apostles under the guidance of the Spirit, began to spread all over the world.
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The Gospel according to St. Matthew was probably produced about AD 80 or 90 also, in a
community of former Jews who had become Christians. Matthew attacks the Pharisees of Jamnia and
shows how Jesus fulfills the Scriptures.
In their enquiry into the mystery of Jesus, Matthew and Luke go back to his childhood, which
they present in the light of his life and resurrection.
The Gospel according to St. John is a very profound meditation on Jesus as the Word of God.
Written perhaps between AD 95 and 100, it shows how the crucified Jesus is still alive today and gives us
his Spirit. Through the signs performed by Jesus, we must believe if we are to see.
In Revelation, John – whether the same John, or another one – presents Jesus as the goal of
history.
In the meantime, John, Peter, James, Jude and other disciples wrote letters to various
communities.
In AD 135, after a second rebellion, the Romans decimated the Jews. For centuries the Jews
were not allowed to enter Jerusalem. Christians had already left Jerusalem and were settled all round
the Mediterranean basin.
In order to preserve the message of Jesus as preached in the first Christian communities, some
zealous disciples wrote it down. The authors were inspired and guide by the Holy Spirit to do this work.
The Gospels, in fact, the whole Bible, have been entrusted to the Church. Guided by the Holy
Spirit, The Church must explain and interpret it so that all people may discover and understand God’s
word and truth.
Matthew (A.D. 65)
Matthew was a tax collector. When Jesus called him, Matthew get up and follow me, Matthew
followed Jesus and became a disciple.
Matthew was very familiar with Palestine. He has a very thorough knowledge of the Old
Testament and of the practices and customs of the Jewish people. This made him a good teacher.
Purpose: Mt. wrote his Gospel for the Jews. The Jews were familiar with the promises made by God in
the Old Testament. In His Gospel, Mt. wanted the Jews to understand that God’s promises had been
fulfilled in Jesus Christ. He presented Jesus as the new Moses, pointing out that Jesus belonged to the
house of David.
Characteristics: Mt. did not follow the sequence of events of Jesus’ life. He gave more attention to Jesus’
words and instructions together in the five central sermons. The rest of he material in his Gospel was
arranged around these five sermons.
Matthew referred frequently to the Old Testament, because he wanted the Jews to believe that
God’s promises in the Old Testament were fulfilled in Jesus.
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- Link between Old and New Testaments
- Jesus is the true Messiah, the fulfillment of Old Testament prophecies
- A Jew writing to fellow Jews
- Systematic use of Jesus’ sermons
- Key chapters: 5-7 – Sermon on the Mount
Mark (65 A.D.)
Mark had not been a disciple of Jesus, nor had he met Jesus in person. He was a convert to the
Christian faith.
He belonged to a Jewish family. Mk was born in Cyprus but later transferred to Jerusalem where
he was converted. Soon afterwards he joined the disciples on their mission tours, first with St. Paul and
later with St. Peter.
Purpose: Mk wrote his Gospel for the persecuted Christians of Rome. He presented Jesus to them as the
suffering servant of God. This served to console hem and gave them strength in their sufferings and
trials.
Characteristics: Mk’s Gospel is the shortest of the four. It focuses its attention on the deeds of Jesus. He
arranged the materials according to the regions in which Jesus worked. He introduced Jesus in two
stages. In the first part of his Gospel, he described Jesus’ marvelous deeds. In the second part, he makes
us understand the true mission of Jesus.
- The gospel of action (emphasizes works more than words)
- Writing to Romans
- Starts with John the Baptist
- Short and rugged gospel
Luke (A.D. 75)
Luke belonged to Greek family in Antioch. He was physician by profession and was a well-
educated man. He was converted to Christianity at the time when his hometown became the center of
missionary activity. He joined St. Paul in his missionary journeys. He stayed with Paul when Paul was
prisoner in Rome.
Purpose: Lk. Wrote his Gospel for Greek converts. He presumed that they had already catechetical
instruction and intended to confirm and further explain it.
Characteristics: Lk’s Gospel follows Jesus on his journey from Galilee to Jerusalem. It stresses that
salvation is universal, intended for all mankind. Lk’s Gospel speaks of Jesus’ kindness towards all people.
It also brings the joy and happiness which the Good News brigs
- Written for Theophilus, a Roman official
- Christ is savior of every person, not Jews only
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- Reflects doctor's heart
- Great joy
- Gospel of prayer
John (A.D.90-100)
John’s Gospel came much later than the synoptics and was only written in the year 95.
John was the disciple whom Jesus loved most. He was the son of a well-to-do fisherman. Before he
became one of the twelve apostles of Jesus, he had already been a disciple of john the Baptist.
John witnessed some special events in the life of Jesus, such as the transfiguration.
Purpose: John wrote his gospel for Christians who were already familiar wit the synoptics. He wanted to
give to mature Christians a more profound insight into the personality of Jesus.
Characteristics: John did not repeat what could already be found in the other gospels. In the conviction
that God is love, he stressed in a very special way Jesus’ teachings on charity. This fourth gospel
furthermore contains many reflections on the mysterious personality of Jesus, on His unity with the
Father and the Spirit and on Jesus’ divine origin.
- Written to everyone
- Established deity of Christ
- Not so much on what Jesus did as what kind of person He was
- Great themes: light, life, love, truth, the Father-Son relationship
- John 17 -- High Priestly prayer
Gospel Comparison
* Matthew is longest; Mark is shortest
*Only Matthew and Luke tell of Jesus' birth and childhood
• Geography of ministry:
– Matthew and Mark: Galilean ministry
– Luke: ministry in Perea
– John: ministry in Judea
1. The Testimony of the Acts of the Apostles (A.D.80-85)
Acts
This book gives a great source of information about the two key leaders of the Christian
movement, Peter and Paul. Both men were dedicated for spreading the messages of Jesus.
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The central message of acts is stated in chapter 1:8 “You shall receive power when the Holy
Spirit has come upon you, and you shall be my witnesses in Jerusalem and in all Judea and in Samaria,
and to the end of the earth.”
This writing reveals the existence of Jesus and the spread of his message, especially by Peter and
Paul.
- Church history (acts of some of the Apostle – primarily Peter and Paul)
- Paul’s 3 missionary journeys
- Key chapters
– Acts 2 – Day of Pentecost
– Acts 15 -- pivotal decision
2. The Testimony of St. Paul’s Letters
1. The Letter to the Romans (A.D. 57-58) – stresses the relationship between Judaism and Christianity.
- Righteousness of God and salvation through faith
- Established Paul's credentials with church he had never visited
– missionary fund-raising letter
- Luther / Wesley
2. The 1st Letter to the Corinthians (A.D. 57) – gives advice to the Corinthians on chastity and marriage.
- Serious problems and disorder in a divided church
- Immorality
- Order in services 13:1; 14:33
- Key chapter: 1 Corinthians 13 -- love chapter
3. The 2nd Letter to the Corinthians (A.D. 57) – urges financial support for the suffering Jewish Christians
in Jerusalem.
- Paul defends his ministry as an Apostle and as founder of Corinthian church, profound concern for
young Christians 4:5
- 5:20-21
4. The Letter to the Galatians (A.D. 54-55) – speaks of his concern about Galatian Christians backsliding
to strict Jewish laws.
- Settle the debate: Must one submit to Jewish law, including circumcision, to become a Christian? (5:1)
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5. The Letter to the Ephesians (A.D. 62) – discusses the mystery of salvation and the mystery of the
Church.
- A prison epistle
- The grandeur of the Church
– Body of Christ 1:23, 4:16
– Temple of God 2:20-22
– Bride of Christ 5:23-32
6. The Letter to the Philippians (A.D. 62) – warns against false teaching.
- A prison epistle.
- Beware of legalism
- Live joyfully in Christ in the midst of adverse circumstances
7. The Letter to the Colossians (A.D. 62) – emphasizes that Christ is the main path to salvation.
- Prison epistle
- Against Gnosticism (superior knowledge)
– Believed in a ladder of deities
– Asceticism (isolation from the world and all luxury)
- The deity and all-sufficiency of Christ
8. The 1st Letter to the Thessalonians (A.D. 51) – tells of Christ’s second coming.
9. The 2nd Letter to the Thessalonians (A.D. 52) – warns against imminent second coming of Christ.
10. The 1st Letter to Timothy (A.D. 63) – gives advise to Timothy about handling wrong ideas of some
Ephesians.
- Care of the church at Ephesus
- Emphasizes godliness in a minister of Gospel
- Beliefs and feelings about Church administration 4:12
11. The 2nd Letter to Timothy (A.D. 63) – asks Timothy to protect his community against false teachings.
- Paul's final letter
- His dying shout of triumph
- Tells Timothy to stand by his faith and to live by high convictions
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- “Last words from death row”
12. The Letter to Titus (A.D. 62) – offers advice to Titus to help Christianize the area.
- Warns against counterfeit Christians
- Qualifications for church leaders
- Concerning churches at Crete
13. The Letter to Philemon (A.D. 62) – asks him to be merciful to his runaway slave Onesimus.
- Letter from prison
- On behalf of a runaway slave, Onesimus
3. The Testimony of the General Letters
a. The Letter of James (A.D. 60’s) – states that faith must be accompanied by good works.
- 1:27 Good works and pure religion
- The necessity of a living faith
- Exposes subtle sins
– pride, gossip, aloofness, materialism and practical atheism
- Proving your faith by your works
b. The 1st Letter of Peter (A.D. 60’s) – It teaches the value of suffering, and it is a sermon on the
importance of the sacrament of baptism.
- The Christian attitude or frame of mind in the midst of suffering
- Emphasis on holiness
c. The 2nd Letter of Peter (A.D.100-110) – warns against the false teacher. in particular, Petere reminds
his people that the parousia will come.
- Affirms Second Coming
- Cries out against evils of heresy and teachers of error
- A prediction of apostasy
d. The Letter of Jude (A.D. 90’s) – is an exhortation against a group of heretics within the Chruch who
are creating problems. The most interesting features of this Letter are the characteristics of an
institutional church.
- The faith once for all delivered to the saints
- A great doxology
- Immoral character of heretics
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e. The 1st Letter of John (A.D. 100-110) – It speaks about the Gnostic heresy which believed that the
physical world was inherently evil. It condemns the Docetist heresy which denied the reality of Jesus’
body.
- A letter written from Ephesus
- If we are His, we will love one another and live righteously
f. The 2nd Letter of John (A.D.100-110) – It warns the Church against Docetism. it also indicate that the
Christian church is a definite and separate group in the world.
- Denounces false and heretical teachers
- Walking in truth and love
g. The 3rd Letter of John (A.D. 100-110) – It condemns the man Diotrephes who is challenging the
authority of the lawful authority of the Church (probably0 John the elder.
- Vast difference between good and bad behavior
- Emphases:
– Prayer
– Faithful work in the Church
– Christian integrity
- Hospitality toward itinerant ministers, v 11
h. The Letter to the Hebrews (A.D. late 60’s) – speaks of the superiority of Jesus to persecuted Jewish
Christians.
- Written to persecuted Christian Jews tempted to deny their faith
- Better: The superiority of Christ and faith in Him
- Key chapter: Hebrews 11 -- Faith chapter
The Book of Revelation
- The grand finale
- Visions about the future
- Ultimate triumph of Christ and the New Heaven and New Earth
III. Portraits of Jesus

`1. Mark: Jesus is the SUFFERING MESSIAH
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In the Gospel according to Mark, the evangelist wanted to make clear to the persecuted
Roman Christians that, like them, Jesus Himself also suffered. Mark meant to console the
suffering Christians, but he was also intent on teaching what it meant to be a disciple of Jesus,
that is to follow Him unto the Cross.
In this interesting, though, that throughout Mark’s Gospel we see Jesus trying many
times to keep His true identity a secret. Jesus instructed His disciples, the persons He healed,
and even the demons not to reveal who He was. Jesus’ consistent effort to conceal His identity
as Messiah is called the messianic secret. “He ordered them not to tell anyone. But the more He
ordered them not to, the more they proclaimed it” (Mk 7: 36)
EVANGELIST: JOHN MARK- believed to be the chronicler of Peter
DATE OF COMPOSITION: After Peter’s death, probably around 65 A.D.
INTENDED AUDIENCE: Persecuted Christians
THEMES: Jesus is the Christ
Jesus is the Suffering Servant
The Messiah and the Suffering Servant are one and the same.
2. Matthew: Jesus is the MESSIAH AND KING

The portrait of Jesus as the Messiah and King prophesied in the Old Testament is the
focus of the gospel of Matthew. Whereas Mark showed Jesus avoiding being proclaimed the
Son of God, Matthew portrayed Him being recognized and proclaimed as the Messiah by his
apostles.
Matthew also highlighted Jesus’ Jewish heritage by opening his Gospel with genealogy,
which reached back to Abraham (Mt. 1:1-17). Matthew did this to confirm to his Jewish-
Christian audience that Jesus indeed was the Messiah -King that had been promised them.
Through Jesus, the salvation the Jews longed for was finally realized.
Matthew explained that “to follow Jesus” is to learn Jesus’ way of life as He is the
Teacher greater than Moses. Matthew also stressed the importance of being formed into a
Church or ecclesia (Mt. 16:18; 18:17), a name for the Christian community not found in any
other Gospel.
EVANGELIST: Author is unknown. Probably Matthew was used as a source. The original text was
a collection of sayings compiled in Aramaic by the Apostle Matthew.
DATE OF COMPOSITION: The original Matthew was written around 50AD but was lost. The
existing text is the Greek translation written sometime 85 A.D. after the fall of
Jerusalem.
INTENDED AUDIENCE: Jewish converts to Christianity
THEMES: Jesus is the New Law-Giver
Jesus is the Messianic king promised to the Jews.
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3. Luke: Jesus is the SAVIOR OF THE WORLD
Luke wanted to bring to the Gentile community the good news that Jesus was the Savior
not just of a chose few but of all people, especially those considered outcasts of Jewish
society. Hence, Luke portrayed Jesus as being full of mercy and compassion, often crossing
social, religious and political barriers to reach out to the poor, the outcasts, the sinners and
the women.
Luke’s Gospel is different from the others because it shows the significant role of
women in Jesus’ ministry and it gives attention to Mary, the mother of Jesus , in the infancy
narratives. Aside from this, Luke’s Gospel notes Jesus’ prayer life and His being “filled with
the spirit”.
EVANGELIST: Luke, the “beloved physician”; the secretary of Paul
DATE OF COMPOSITION: c.75 A.D.
INTENDED AUDIENCE: Gentile converts to Christianity
THEMES: Jesus is for Jews and Gentiles alike.
Jesus is the compassionate savior who identifies himself with the poor and the outcast.
4. John: Jesus is the SON OF GOD and THE WORD OF GOD MADE MAN.
John’s Gospel emphasizes the divinity of Jesus, who is described in symbolic images and
titles such as “the word of God enfleshed” and “the Light of the World”.
John begins his gospel with a prologue: “In the beginning was the Word, and the Word
was with God, and the Word was God… And the Word became flesh and made his dwelling
among us, and he saw his glory, the glory as of the Father’s only Son” {Jn 1:1,14). The Divine
portrayal of Jesus in John is so strong that even in the account of His Passion, Jesus is
depicted not as a beaten, tormented victim but as a glorified King, calm and fully in charge
of His identity.
Commentators call John’s chapters on Jesus’ Last Supper, Passion, Death, and
Resurrection the “Book of Glory” and the first twelve chapters narrating Jesus’ public life
the “Book of Signs”. John concludes with this passage: “There are also many other things
that Jesus did, nut if there were to be described individually, I do not think the whole world
would contain the books that would be written”.
Jesus revealed God in His words and deeds. The portrayal of Jesus as the uniquely divine
human person- the Son-of-God-made-man- presumed the basics of the Christian faith and
reflected the truth of Jesus’ nature and person more deeply.
EVANGELIST: Most probably the JOHANNINE COMMUNITY
14 | P a g e
DATE OF COMPOSITION: c.90-100 A.D.
INTENDED AUDIENCE: The Christian Churches in the Roman Empire; Christians who were
already familiar with the Synoptics
THEMES: Jesus is Divine

Jesus is the center of all religious beliefs and practices
Jesus is superior to all the prophets
Summary Composition of the Four Gospels
o Synoptic Gospels - Syn – together ; Optic – look at (Mark, Matthew, Luke)
o (The Gospel of Mark) Jesus began His Public Ministry in the towns and villages of Galilee. He
spoke in synagogues, in private homes, and on the lake shore. He characterized Himself as
the Servant of God
o (The Gospel of Matthew) Jesus spoke many times as a teacher. Jesus’ emphasizes the idea
about the Kingdom of Heaven and His Messiahship
o (Gospel of Luke) Jesus humanity is emphasized. Jesus is mentioned as a friend of sinners,

outcasts and the generally rejected members of society. It speaks about Jesus’ parent, his
birth, his boyhood and manhood. More than half of the stories about Jesus tell how he
healed the sick of diseases
o (Gospel of John) Different in content, plan and structure from the synoptic Gospels. It was
written to complete the Synoptic accounts which were already in existence by the time John
wrote his work. It presents Jesus as the “Son of God”
Important Keypoints
 The principal non-Christian sources for the proof of Jesus’ existence are:
 (Roman Writers) Suetonius, Pliny the Younger and Tacitus.
 (Jewish Writer) Josephus
 The Principal Christian sources of Jesus’ existence are:
 Four Gospels
 Acts of the Apostles
 Paul’s Letters
 Early writings of the Church
 The Synoptic Gospels are:
 (Matthew, Mark and Luke) written between 60-90 AD. They reveal the sayings, parables,
sermons, miracles and stories of Jesus.
15 | P a g e
 Mark’s Gospel characterizes Jesus as the Servant of God. Matthew’s Gospel emphasizes Jesus’
Messianism. Luke’s Gospel primarily Jesus’ Humanity.
 John’s Gospel (90-100 AD) speaks of Jesus’ Divinity and His central message of Love.
 The Acts of the Apostles speaks of early Christianity’s major leaders, Peter and Paul, and their
spreading of Jesus’ message throughout Palestine and Asia Minor (Greece and Turkey).
 The key theme of Paul’s letters are: Jesus is Lord; Jesus is Savior of Jew and Non-Jew; Jesus
fulfilled the Old Law; Jesus is the head of all followers who are Christians.
APPLICATION
(A Portrait of Jesus)
1. Which of the Gospel portrayals of Jesus do you find most relevant to you today?
2. How would you become this portrait of Jesus to others? Provide three concrete ways.
Write your answer in the chart.
Portrait of Jesus How do you become this portrait of Jesus to others?

Provide three concrete ways
ASSESSMENT
(Let’s have a brain-test!)
Match column A to column B. Type the letter of your answer on the space provided.
Answers may be repeated.
Column A Column B
1. It is the passing of traditions and faith A. Stage 1: Historical Jesus
using the words of mouth from B. Stage 2: The Oral Preaching of the
generation to generation. Early Church
16 | P a g e
2. Jesus preached the Good News through C. Stage 3: The Written Gospels
His words and deeds. D. Mark
3. It refers to the compilation of faith the E. Luke
words and deeds of Jesus by the four (4) F. Matthew
evangelists. G. John
4. The gospels of Matthew, Mark and Luke H. Acts of the Apostles
5. Portrays Jesus as the universal Savior. I. Synoptic Gospels
6. Portrays Jesus as the Messiah.
7. Portrays Jesus as the Suffering Servant.
8. Portrays Jesus as King.
9. Portrays Jesus as the Son of God.
10. Portrays Jesus as the Word-made-man.
CLOSING PRAYER
End the session with a song entitled “Tell the World of His love”.
(https://www.youtube.com/watch?v=T5fijeozgXc)
REFERENCES
James Finley and Michael Pennock. JESUS AND YOU: DISCOVERING THE REAL CHRIST, Ind: Ave Maria
Press, 1977
Francis E. Gigot (transcribed by Douglas J. Potter). GOSPEL AND GOSPELS

www.newadvent.org
Felix Just, S.J.

TEN STAGES OF NT FORMATION AND TRANSMISSION
http://clawww.lmu.edu/faculty/fjust/Bible/NT_Canon.htm#Evangelists
Frago, E., et al. (2013). Called to Meet Christ in Scripture, Church, and Sacraments. Quezon City. Sibs
Publishing House
Fr. Etienne Charpentier. (1997) How TO READ THE NEW TESTAMENT, Quezon City: Claretian Publications.
https://www.youtube.com/watch?v=T5fijeozgXc
17 | P a g e

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“Jesus grew both in body and in

wisdom, gaining favor with God and

RECALL A SIGNIFICANT EXPERIENCE

ACQUISITION OF NEW KNOWLEDGE

JESUS’ EARLY LIFE

THE BIRTH OF JESUS (Lk 2: 1-20)

THE FINDING OF JESUS IN THE TEMPLE

THE MEANING OF THE BIRTH OF JESUS

We posses no single word of Jesus and no

? To the original Christian tradition, Jesus is not in

CHILDHOOD: Lk. 2: 21-52

1. It directs our attention away from the adult Jesus.

 It encourages an incomplete and therefore inadequate concept of the NT Christ.

 It is easier to demand miracles from a child.

 Discipleship is taking part in the ministries of the adult Christ

THE HIDDEN YEARS OF JESUS LIFE:

THE MESSAGE OF THE HIDDEN YEARS

THE PERSON OF JESUS (CFC, 500-5020)

CLOSING PRAYER: The Angelus

The Angel of the Lord declared to Mary:

'Hail, full of grace, the Lord is with you' (Lk 1: 28)

'Blessed are you among women,

https://www.ewtn.com/catholicism/devotions/angelus-383 Retrieved on Jan.22, 2021

ACQUISITION OF NEW KNOWLEDGE

Temptations Meaning Value Jesus’ Response

Singing and /or praying the Lord’s Prayer

CapSoul of the Session

“Seek ye first the Kingdom of God “

ACQUISITION OF NEW KNOWLEDGE

KINGDOM OF GOD: CHRIST’S VISION AND MISSION (CFC 739- )

The proclamation of the kingdom of God (CCC 543-546)

The signs of the kingdom of God (CCC 547-550)

Three historic and harmonizing interpretations of the kingdom of God

THE CHRISTOLOGICAL DIMENSION

THE IDEALISTIC/MYSTICAL DIMENSION

THE ECCLESIASTICAL DIMENSION

THE BEATITUDES (MT. 5: 1-10/LK. 6:20-23)

WOULD YOU LIKE TO BE TRULY HAPPY?

ARE YOU READY TO LIVE OUT THE BEATITUDES?

The parables teach about the kingdom

1. The development of the kingdom, its nature, and its working;

1 The Hidden Treasure

2 The Pearl of Great Price Matthew 13:45-46

3 The Household Treasures Matthew 13:52

4 The Yeast Matthew 13:33

This parable is also in Luke 13:18-19

5 The Mustard Seed Matthew 13:31-32

This parable is also in Mark 4:30-34 and Luke 13:18-19

6 The Sprouting Seed Mark 4:26-29

7 The Dragnet Matthew 13:47-50

MIRACLE AS AN EXTRAORDINARY OCCURRENCE, A SIGN OR WONDER WHICH ALLOWS ONE

Concept Definition Biblical Jesus’ Identity Values

End the session with this prayer:

Retrieved January 19, 2021http://exclusionandembrace.blogspot.com/2015/01/auto-

Retrieved January 19, 2021 https://www.catholic.com/magazine/online-edition/what-is-the-

Retrieved January 19, 2021http://www.beginningcatholic.com/kingdom-of-god

Retrieved January 19, 2021https://www.simplybible.com/f675-seven-short-kingdom-

Retrieved January 19, 2021https://www.britannica.com/topic/miracle/Religions-of-the-West

1. LIST AND SHARE

ACQUISITION OF NEW KNOWLEDGE

4.PEOPLE’S CONFEDERATION OR RELIGIOUS CONFEDERATION near Sinai (Ex. 19:1-8.)

5.The occupation of the promised land (Joshua 11:15-23.)

“If you live according to my teaching,

THINK AND SHARE