BCE Curriculum

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Health and Physical Education Foundation Year

Foundation Year Description

The Foundation Year curriculum provides the basis for developing knowledge, understanding and skills for students to lead healthy, safe and active lives. The content gives students opportunities to learn about their strengths and simple actions they can take to keep themselves and their classmates healthy and safe. The content explores the people who are important to students and develops students’ capacity to initiate and maintain respectful relationships in different contexts, including at school, at home, in the classroom and when participating in physical activities. The Foundation curriculum provides opportunities for students to learn through movement. The content enables students to develop and practise fundamental movement skills through active play and structured movement activities. This improves competence and confidence in their movement abilities. The content also provides opportunities for students to learn about movement as they participate in physical activity in a range of different settings. Focus areas to be addressed in Foundation include: safe use of medicines (AD) food and nutrition (FN) health benefits of physical activity (HBPA) mental health and wellbeing (MH) relationships (RS) safety (S) active play and minor games (AP) fundamental movement skills (FMS) rhythmic and expressive movement activities (RE).

Foundation Year Description - Catholic Perspective

Students learn that humans are made in the image of God and that each person is to be respected, cared for and kept safe. Students learn that, as whole people, boys and girls are equal and have both strengths and limitations. They understand that their body is a good and precious gift from God and they are supported to use the anatomical names of private body parts when learning about body ownership, privacy, respect, and responsibility.Students learn about respectful relationships, love and forgiveness. They learn about God’s plan for people to help each other to be happy, healthy and safe. Students identify people who are important to them and can help to keep them safe. They are guided to use clues to recognise safe and unsafe situations and identify possible actions. Students learn strategies including persistence, to react to and report unsafe situations.

ACPPS006 | Catholic | Foundation Year | Health and Physical Education

Content description

Elaborations

Identify actions that promote health,and (ACPPS006)

identifying household substances that can be dangerous and suggesting examples of how they can be stored safely in the home
grouping foods into categories such as food groups and ‘always’ and ‘sometimes’ foods
recognising and following safety symbols and procedures at home and in water and road environments
understanding the importance of personal hygiene practices, including hand washing, face washing, nose blowing and toilet routines
recognising that being kind, fair and respectful to others can support class health and wellbeing
looking at different ways the community keeps them safe, for example devices like lights, procedures like safe swimming or safe food handling and safety volunteers

Health and Physical Education - Foundation Year Achievement Standard

By the end of Foundation Year, students recognise how they are growing and changing. They identify and describe the different emotions people experience. They identify actions that help them be healthy, safe and physically active. They identify different settings where they can be active and demonstrate how to move and play safely. They describe how their body responds to movement. Students use personal and social skills when working with others in a range of activities. They demonstrate, with guidance, practices and protective behaviours to keep themselves safe and healthy in different activities. They perform fundamental movement skills and solve movement challenges.

Health and Physical Education Years 1 and 2

Years 1 and 2 Description

The curriculum for Years 1 and 2 builds on the learning from Foundation and supports students to make decisions to enhance their health, safety and participation in physical activity. The content enables students to explore their own sense of self and the factors that contribute to and influence their identities. Students learn about emotions, how to enhance their interactions with others, and the physical and social changes they go through as they grow older. The content explores health messages and how they relate to health decisions and behaviours, and examines strategies students can use when they need help. The content also provides opportunities for students to learn through movement. It supports them in broadening the range and complexity of fundamental movement skills they are able to perform. They learn how to select, transfer and apply simple movement skills and sequences individually, in groups and in teams. Students also further develop their knowledge, understanding and skills in relation to movement by exploring simple rule systems and safe use of equipment in a variety of physical activities and games. Through active participation, they investigate the body’s response to different types of physical activities. In addition, students develop personal and social skills such as cooperation, decision-making, problem-solving and persistence through movement settings. Focus areas to be addressed in Years 1 and 2 include: safe use of medicines (AD) food and nutrition (FN) health benefits of physical activity (HBPA) mental health and wellbeing (MH) relationships (RS) safety (S) active play and minor games (AP) fundamental movement skills (FMS) rhythmic and expressive movement activities (RE).

Years 1 and 2 Description - Catholic Perspective

creating a bank of movement games and physical activity cards students can select from and play during lesson breaks and before or after school
exploring sustainable practices that students can implement in the classroom to improve health and wellbeing of the class
exploring how fruit and water breaks help support class health and wellbeing
recognising how their actions help keep classmates safe, including identifying things not to be shared due to potential of contamination, infection and anaphylaxis
explaining and demonstrating how being fair and respectful contributes to class health and wellbeing

Health and Physical Education - Years 1 and 2 Achievement Standard

By the end of Year 2, students describe changes that occur as they grow older. They recognise how strengths and achievements contribute to identities. They identify how emotional responses impact on others’ feelings. They examine messages related to health decisions and describe how to keep themselves and others healthy, safe and physically active. They identify areas where they can be active and how the body reacts to different physical activities. Students demonstrate positive ways to interact with others. They select and apply strategies to keep themselves healthy and safe and are able to ask for help with tasks or problems. They demonstrate fundamental movement skills in a variety of movement sequences and situations and test alternatives to solve movement challenges. They perform movement sequences that incorporate the elements of movement.

Health and Physical Education Years 3 and 4

Years 3 and 4 Description

The Year 3 and 4 curriculum further develops students’ knowledge, understanding and skills in relation to their health, wellbeing, safety and participation in physical activity. In these years, students begin to explore personal and social factors that support and contribute to their identities and emotional responses in varying situations. They also develop a further understanding of how their bodies grow and change as they get older. The content explores knowledge, understanding and skills that supports students to build and maintain respectful relationships, make health-enhancing and safe decisions, and interpret health messages from different sources to take action to enhance their own health and wellbeing. The curriculum in Years 3 and 4 builds on previous learning in movement to help students develop greater proficiency across the range of fundamental movement skills. Students combine movements to create more complicated movement patterns and sequences. Through participation in a variety of physical activities, students further develop their knowledge about movement and how the body moves. They do this as they explore the features of activities that meet their needs and interests and learn about the benefits of regular physical activity. The Year 3 and 4 curriculum also gives students opportunities to develop through movement personal and social skills such as leadership, communication, collaboration, problem-solving, persistence and decision-making. Focus areas to be addressed in Years 3 and 4 include: alcohol and other drugs (AD) food and nutrition (FN) health benefits of physical activity (HBPA) mental health and wellbeing (MH) relationships and sexuality (RS) safety (S) active play and minor games (AP) challenge and adventure activities (CA) fundamental movement skills (FMS) games and sports (GS) lifelong physical activities (LLPA) rhythmic and expressive movement activities (RE).

Years 3 and 4 Description - Catholic Perspective

Students learn that humans are made in the image of God, and that their growing and changing bodies and emotions are gifts from God. They understand that each person is to be respected, cared for and kept safe.Students learn about the influence that others, including the media, may have on their identities, behavior and gender attitudes. Students use anatomical names of private body parts when developing their understanding of body ownership, privacy, respect and responsibility. Students learn how making loving and just decisions help to build relationships and communities. Students develop situational awareness and use clues to recognise safe and unsafe situations. They react by applying strategies including using networks and reporting unsafe situations to safety helpers.

ACPPS038 | Catholic | Years 3 and 4 | Health and Physical Education

Content description

Elaborations

how emotional responses vary in depth and strength (ACPPS038)

recognising own emotional responses and levels of their response in different situations
understanding that emotional responses vary across cultures and differ between people and different situations
analysing scenarios and identifying possible triggers and warning signs to predict emotional responses
describing strategies they can use to identify and manage their emotions before making a decision to act

ACPPS035 | Catholic | Years 3 and 4 | Health and Physical Education

Content description

Elaborations

andstrategies that can be used in situations that make them feel uncomfortable or unsafe (ACPPS035)

recognising physical responses that indicate they are feeling uncomfortable or unsafe
rehearsing assertive behaviours and strong non-verbal communication skills
identifying and practising appropriate responses to unsafe situations in relation to drugs and drug use
indicating on a local map the location of safe places and people who can help
examining protective behaviours to stay safe in different situations, including near water or roads, in the park or when someone makes them feel uncomfortable or unsafe

Health and Physical Education - Years 3 and 4 Achievement Standard

By the end of Year 4, students recognise strategies for managing change. They identify influences that strengthen identities. They investigate how emotional responses vary and understand how to interact positively with others in a variety of situations. Students interpret health messages and discuss the influences on healthy and safe choices. They understand the benefits of being healthy and physically active. They describe the connections they have to their community and identify local resources to support their health, wellbeing, safety and physical activity. Students apply strategies for working cooperatively and apply rules fairly. They use decision-making and problem-solving skills to select and demonstrate strategies that help them stay safe, healthy and active. They refine fundamental movement skills and apply movement concepts and strategies in a variety of physical activities and to solve movement challenges. They create and perform movement sequences using fundamental movement skills and the elements of movement.

Health and Physical Education Years 5 and 6

Years 5 and 6 Description

The Year 5 and 6 curriculum supports students to develop knowledge, understanding and skills to create opportunities and take action to enhance their own and others' health, wellbeing, safety and physical activity participation. Students develop skills to manage their emotions, understand the physical and social changes that are occurring for them and examine how the nature of their relationships changes over time. The content provides opportunities for students to contribute to building a positive school environment that supports healthy, safe and active choices for everyone. Students also explore a range of factors and behaviours that can influence health, safety and wellbeing. Students refine and further develop a wide range of fundamental movement skills in more complex movement patterns and situations. They also apply their understanding of movement strategies and concepts when composing and creating movement sequences and participating in games and sport. Students in Years 5 and 6 further develop their understanding about movement as they learn to monitor how their body responds to different types of physical activity. In addition, they continue to learn to apply rules fairly and behave ethically when participating in different physical activities. Students also learn to effectively communicate and problem-solve in teams or groups in movement settings. Focus areas to be addressed in Years 5 and 6 include: alcohol and other drugs (AD) food and nutrition (FN) health benefits of physical activity (HBPA) mental health and wellbeing (MH) relationships and sexuality (RS) safety (S) challenge and adventure activities (CA) fundamental movement skills (FMS) games and sports (GS) lifelong physical activities (LLPA) rhythmic and expressive movement activities (RE).

Years 5 and 6 Description - Catholic Perspective

Students learn that humans are made in God’s image and are whole in body, mind and spirit. They understand that each person is to be respected, cared for and kept safe.Students examine the changes and transitions associated with their body, emotions, and relationships. They learn about gender equality, and develop their understanding of body ownership. Students use anatomical terms when learning about their body including puberty and bodily functions.Students learn about being in loving and just relationships, and the value of living in diverse, respectful, empathetic and forgiving communities. Students apply situational awareness to recognise and react to unsafe situations. They develop and practice responsible decision and practice using discernment in challenging contexts. Students use appropriate networks and helpers when reporting unsafe situations.

ACPPS056 | Catholic | Years 5 and 6 | Health and Physical Education

Content description

Elaborations

the influence of emotional responses on behaviour and relationships (ACPPS056)

analysing situations in which emotions can influence decision-making, including in peer-group, family and movement situations
discussing how inappropriate emotional responses impact relationships
exploring why emotional responses can be unpredictable
exploring the emotions associated with feeling unsafe or uncomfortable and how emotions can vary according to different contexts and situations

Health and Physical Education - Years 5 and 6 Achievement Standard

By the end of Year 6, students investigate developmental changes and transitions. They explain the influence of people and places on identities. They recognise the influence of emotions on behaviours and discuss factors that influence how people interact. They describe their own and others’ contributions to health, physical activity, safety and wellbeing. They describe the key features of health-related fitness and the significance of physical activity participation to health and wellbeing. They examine how physical activity, celebrating diversity and connecting to the environment support community wellbeing and cultural understanding. Students demonstrate fair play and skills to work collaboratively. They access and interpret health information and apply decision-making and problem-solving skills to enhance their own and others’ health, safety and wellbeing. They perform specialised movement skills and sequences and propose and combine movement concepts and strategies to achieve movement outcomes and solve movement challenges. They apply the elements of movement when composing and performing movement sequences.

Health and Physical Education Years 7 and 8

Years 7 and 8 Description

The Year 7 and 8 curriculum expands students’ knowledge, understanding and skills to help them achieve successful outcomes in classroom, leisure, social, movement and online situations. Students learn how to take positive action to enhance their own and others’ health, safety and wellbeing. They do this as they examine the nature of their relationships and other factors that influence people’s beliefs, attitudes, opportunities, decisions, behaviours and actions. Students demonstrate a range of help-seeking strategies that support them to access and evaluate health and physical activity information and services. The curriculum for Years 7 and 8 supports students to refine a range of specialised knowledge, understanding and skills in relation to their health, safety, wellbeing, and movement competence and confidence. Students develop specialised movement skills and understanding in a range of physical activity settings. They analyse how body control and coordination influence movement composition and performance and learn to transfer movement skills and concepts to a variety of physical activities. Students explore the role that games and sports, outdoor recreation, lifelong physical activities, and rhythmic and expressive movement activities play in shaping cultures and identities. They reflect on and refine personal and social skills as they participate in a range of physical activities. Focus areas to be addressed in Years 7 and 8 include: alcohol and other drugs (AD) food and nutrition (FN) health benefits of physical activity (HBPA) mental health and wellbeing (MH) relationships and sexuality (RS) safety (S) challenge and adventure activities (CA) games and sports (GS) lifelong physical activities (LLPA) rhythmic and expressive movement activities (RE).

Years 7 and 8 Description - Catholic Perspective

Students learn that each person is made in the image of God. They learn that the inherent dignity and equality of all is to be recognised and fostered, and is the key to healthy and reverent sexuality. Students use anatomical terms when discussing the body, bodily functions and relationships. Students investigate the Catholic understanding of the interconnectedness of identity, sexuality, spirituality and love. They learn to value and positively contribute to loving and just relationships and communities through moral decision making, including in challenging contexts. Students use situational awareness to recognise unsafe situations. They react to keep themselves and others safe in diverse contemporary contexts and demonstrate help-seeking strategies. These include the use of appropriate networks and support when reporting unsafe situations.

ACPPS070 | Catholic | Years 7 and 8 | Health and Physical Education

Content description

Elaborations

the impact of transition and change on (ACPPS070)

examining the impact of physical changes on gender, cultural and sexual identities
investigating how changing feelings and attractions are part of developing sexual identities
identifying feelings and emotions associated with transitions, and practising self-talk and help-seeking strategies to manage these transitions and associated responsibilities
examining how traditions and cultural practices influence personal and cultural identities
examining online profiles and identities and developing strategies to promote safety in online environments

ACPPS076 | Catholic | Years 7 and 8 | Health and Physical Education

Content description

Elaborations

health information andtheir own and others’concerns (ACPPS076) This symbol indicates that Catholic Perspective information is included within this Content Description

analysing the credibility of health messages conveyed by different sources in terms of bias, reliability and validity and applying credible information to health-related decisions
practising ways to communicate concerns about their health to a variety of support people
proposing ways to support others who are going through a challenging time
developing health literacy skills while exploring and evaluating online health information that is aimed at assisting young people to address health issues

Catholic Perspective

FOR THE GOOD OF ONE AND ALLContemporary society is bombarded with messages about who we are, about our bodies, relationships and sex. And not all of those messages are life-enhancing nor respect the sanctity of life. Critical literacy and discernment are required to counterbalance this phenomenon for overall health and wellbeing. The body, mind, emotions and spirit are powerful gifts and when understood and channelled in generative ways (prudence and chastity) lead to greater self-efficacy, a stronger sense of and commitment to shared humanity, and inspire compassionate and principled decision-making and action. For Christians, the flourishing of an individual is always associated with the flourishing of the community. The guidance offered by the moral teachings of Jesus (the Beatitudes), Catholic social teaching, and the Church’s full position on the person, sexuality, love and loving ethically serve to cultivate personal integrity and direct decision making to protect and support human thriving in all dimensions of being human. Foundational Theological Concepts: The Person; Love; Sexuality; Loving Ethically & Living Safely Scripture: James 1:5; Proverbs 11:14; Philippians 2:4; Ephesians 4:32; Galatians 6:9-10

Health and Physical Education - Years 7 and 8 Achievement Standard

By the end of Year 8, students evaluate strategies and resources to manage changes and transitions and investigate their impact on identities. Students evaluate the impact on wellbeing of relationships and valuing diversity. They analyse factors that influence emotional responses. They investigate strategies and practices that enhance their own, others’ and community health, safety and wellbeing. They investigate and apply movement concepts and select strategies to achieve movement and fitness outcomes. They examine the cultural and historical significance of physical activities and examine how connecting to the environment can enhance health and wellbeing. Students apply personal and social skills to establish and maintain respectful relationships and promote safety, fair play and inclusivity. They demonstrate skills to make informed decisions, and propose and implement actions that promote their own and others’ health, safety and wellbeing. Students demonstrate control and accuracy when performing specialised movement sequences and skills. They apply movement concepts and refine strategies to suit different movement situations. They apply the elements of movement to compose and perform movement sequences.

Health and Physical Education Years 9 and 10

Years 9 and 10 Description

The Year 9 and 10 curriculum supports students to refine and apply strategies for maintaining a positive outlook and evaluating behavioural expectations in different leisure, social, movement and online situations. Students learn to critically analyse and apply health and physical activity information to devise and implement personalised plans for maintaining healthy and active habits. They also experience different roles that contribute to successful participation in physical activity, and propose strategies to support the development of preventive health practices that build and optimise community health and wellbeing. In Years 9 and 10, students learn to apply more specialised movement skills and complex movement strategies and concepts in different movement environments. They also explore movement concepts and strategies to evaluate and refine their own and others’ movement performances. Students analyse how participation in physical activity and sport influence an individual’s identities, and explore the role participation plays in shaping cultures. The curriculum also provides opportunities for students to refine and consolidate personal and social skills in demonstrating leadership, teamwork and collaboration in a range of physical activities. Focus areas to be addressed in Years 9 and 10 include: alcohol and other drugs (AD) food and nutrition (FN) health benefits of physical activity (HBPA) mental health and wellbeing (MH) relationships and sexuality (RS) safety (S) challenge and adventure activities (CA) games and sports (GS) lifelong physical activities (LLPA) rhythmic and expressive movement activities (RE).

Years 9 and 10 Description - Catholic Perspective

examining social, cultural and economic factors that influence the health behaviours of people in their community
investigating community health resources to evaluate how accessible they are for marginalised individuals and groups, and proposing changes to promote greater inclusiveness and accessibility
analysing the implications of attitudes and behaviours such as prejudice, marginalisation, homophobia, discrimination, violence and harassment on individuals and communities, and proposing counter-measures to prevent these behaviours
investigating the role that extended family, kinship structures and broader community play in the lives of Aboriginal and Torres Strait Islander Peoples
critically analysing messages about being male or female in popular culture and considering the impact these might have on individual and community health and wellbeing
critiquing media representations of diverse people and analysing what makes (or could make) the representations inclusive

Health and Physical Education - Years 9 and 10 Achievement Standard

By the end of Year 10, students critically analyse contextual factors that influence identities, relationships, decisions and behaviours. They analyse the impact attitudes and beliefs about diversity have on community connection and wellbeing. They evaluate the outcomes of emotional responses to different situations. Students access, synthesise and apply health information from credible sources to propose and justify responses to health situations. Students propose and evaluate interventions to improve fitness and physical activity levels in their communities. They examine the role physical activity has played historically in defining cultures and cultural identities. Students demonstrate leadership, fair play and cooperation across a range of movement and health contexts. They apply decision-making and problem-solving skills when taking action to enhance their own and others’ health, safety and wellbeing. They apply and transfer movement concepts and strategies to new and challenging movement situations. They apply criteria to make judgements about and refine their own and others’ specialised movement skills and movement performances. They work collaboratively to design and apply solutions to movement challenges.

Religious Education Prep Year

Prep Year Description

using some familiar Old Testament stories (e.g. Noah, Gen 6:5 – 8, 7: 1- 5, 8-10,12,17,22 8:6, 8 –12, 13b, 20 – 22), New Testament stories (e.g. the Good Samaritan, Lk 10:29-37; stories of Jesus healing) and teachings of Jesus (e.g. The Golden Rule (Mt 7:12 // Lk 6:31), share thoughts and feelings about God’s plan for people to live safely and happily together
developing a class covenant that illustrates ways of living and working safely and happily together
developing rules for safe and happy outdoor play that protect the good of all
identifying examples of societal laws (e.g. property, safety, traffic, environment, classroom, school, family) that are intended to be for the good of all, drawn from digital images (e.g. traffic lights, safety signs)
sharing thoughts and feelings about the positive and negative aspects of laws that protect the good of all (e.g. taking turns, sharing resources, listening when others speak, completing tasks within a given time, managing your emotions) from the perspective of an individual
setting up rules and ways of being (e.g. classroom routines) that promote the value of justice and the teaching of love and compassion
encouraging natural play practices that foster relationships that are fair and just for all
searching out ways to improve the safety of classroom and outdoor play situations
Investigating or reviewing protective behaviours

Religious Education - Prep Year Achievement Standard

By the end of Prep, students communicate their ideas, feelings and thoughts about God, the goodness of God’s creation and God’s plan that people help each other to live safely and happily together for the good of all. They identify connections between some Old Testament stories and their personal experience including the experience of the goodness of creation. Students listen and respond to stories of and about Jesus in the Gospels that tell of Jesus’ life as a Jew; his mother Mary, his family and friends; of Jesus praying and teaching others to pray; and of his suffering, death and resurrection. Students recognise Jesus’ teachings about love, compassion and forgiveness that challenged people about the way they were living. They relate examples of people having the freedom to choose between good and bad, right and wrong.Students understand that prayer helps believers to follow the teachings of Jesus to live according to God’s plan. They recognise ways in which believers pray either alone or with others, using word, music, action, silence, images, symbols and nature. They participate with respect in a variety of these prayer experiences including the Sign of the Cross, and Amen and meditative prayer practices especially silence and stillness and lighting a candle. They describe ways in which believers pray together during special celebrations and rituals that mark important times in the life of believers and in the Church Year.

Religious Education Year 1

Year 1 Description

exploring the meaning of unfamiliar words in the Hail Mary and making connections to texts from Luke’s Gospel (i.e. Luke 1:26-28 and Luke 1:39-42 )
listening to, reading and viewing a range of spoken, written, multi-modal texts and/or online texts of the Hail Mary
praying with images / icons of Mary
reading aloud and reciting the words of the Hail Mary
exploring some differences and similarities in the way believers have honoured Mary (e.g. family rosary, processions, grottoes/shrines, iconography, art, litanies, songs/hymns)

Religious Education - Year 1 Achievement Standard

By the end of Year 1, students make connections to their personal experience when explaining ways of living in accordance with God’s plan for creation. They identify how people live safely and happily in community and in loving relationship with God. They explain how to respect the dignity and natural rights of all people, to care for all creation by responsibly using God’s gift of freedom to make choices. Students relate stories from some Old Testament texts that describe God’s presence and action in the lives of individuals and communities. They identify words, actions and symbols used in the Sacraments of Baptism and Eucharist to communicate God’s presence and action. Students identify the nature of Jesus’ mission and ministry, as well as some similarities and differences between Gospel accounts of significant events, places and characters in the life of Jesus. They describe some aspects of Jewish daily life at the time of Jesus. They recognise some ways in which believers past and present honour Mary, Mother of Jesus, including praying the Hail Mary. Students recognise the significance of prayer in Jesus’ life and in the lives of believers and participate with respect in a variety of personal and communal prayer experiences including Grace and the Hail Mary and meditative prayer practices especially closing eyes, praying with beads and music.

Religious Education Year 2

Year 2 Description

creating a digital or multimedia presentation of a four-step process for reconciling with others (e.g. admit the wrong, say sorry, seek forgiveness, make up)
examining scriptural texts, such as “ I will never forget you” Isaiah 49: 15 – 16; The Lost Sheep, Luke 15: 1 – 9; Welcoming the children, Matthew 19: 13 – 15 //Mark 10 13 – 16 //Luke 18:15 – 17; The Forgiving Father, Luke 15: 11-3; Pharisee and Tax Collector, Luke 18: 9 – 14; Jesus Forgives a Loving Woman, Lk 7: 36 – 50; The Lost Coin, Luke 15: 8-10, and other texts, to identify messages about God's nature (e.g. loving, just, relational, forgiving, welcoming, merciful)
creating a visual display of words and images that reflect aspects of God's nature
exploring the meaning of new terminology (e.g. reconciling, unconditional, merciful, consequences) drawing on prior knowledge and analogies

Religious Education - Year 2 Achievement Standard

By the end of Year 2, students identify aspects of God’s nature as revealed in the Bible. They discuss ideas about God’s relationship with the Jewish people as described in some Old Testament stories. They analyse teachings and actions of Jesus depicted in New Testament texts that reveal aspects of God’s nature. Students make connections between Jesus’ teachings and actions and the way members of the Church community live today. They pose questions about the life and times of Jesus and use sources provided to answer these questions. They make connections between Jesus’ healing ministry and the Church community’s celebration of the Sacrament of Penance.Students recognise the sacredness of God and all creation including human life. They identify ways in which humans respond to the call to be co-creators and stewards of God’s creation. Drawing on their own experiences, they suggest ways to pursue peace and justice out of respect for human life and all creation. Students recognise ways in which believers nurture their relationship with God, with others and with all of creation. They recognise choices that harm an individual and their loving relationships with God, others and all creation. They explain ways in which believers seek to heal these relationships through reconciliation. They recognise that prayer and the wisdom of the saints help the believer to nurture their relationship with God, others and all creation. They participate with respect in a variety of personal and communal prayer experiences especially prayers for forgiveness including acts of contrition and Penitential Act. They participate with respect in a variety of meditative prayer practices including centred breathing and attending to posture.

Religious Education Year 3

Year 3 Description

annotating particular structural stages of various types of text in the New Testament (e.g. greetings in letters, endings of letters, beginning, middle, ending of stories Jesus told)
highlighting examples of particular language features (e.g. vocabulary used) that help identify the text type used by the author)
using a SWOC strategy (Strengths, Weaknesses, Opportunities, Challenges) explore some connections between the author's purpose and choice of text type
determining the most appropriate text type to use given a number of purposes (e.g. I want to keep in touch with a particular group and encourage them; I need an easy way of helping people remember an important message or truth)

Religious Education - Year 3 Achievement Standard

By the end of Year 3, students express their ideas about God’s relationship with people as individuals and communities. They express their ideas about God’s presence and action in daily life experiences by selecting and using information, ideas and events in texts including key stories from the Torah; images of God used by the human authors of Old Testament scriptures; and prayers attributed to the saints. They express their ideas about God’s presence and action in daily life experiences by selecting and using information, ideas and events about order and harmony in God’s creation. Students communicate ideas about the life and teaching of Jesus. They locate and use information about the cultural contexts in which the Gospels were written and the text types used by the human authors of New Testament to communicate their ideas including the Christian belief that Jesus is the Messiah.Students recognise how the Scriptures provide a foundation for living a moral life. They identify respect for basic human rights and acknowledgement of responsibilities, in particular for the poor and disadvantaged. Students demonstrate an understanding of the significance of Church community. They explain ways in which the Sacraments of Initiation (Baptism, Confirmation, Eucharist) welcome and strengthen members of the Church community. They describe significant people, events and features of a parish and diocese, past and present including the collaboration of clergy, religious and laity. They identify prayers of thanksgiving and prayers of praise including Glory to the Father [Glory Be] and demonstrate understanding of the significance of these forms of prayer for Christians. They participate respectfully in a variety of prayer experiences including prayers of thanksgiving, praise and the Glory Be and meditative prayer practices with mindful listening and guided meditation.

Religious Education Year 4

Year 4 Description

investigating the features of prayers of blessing (e.g. language, purpose, structure, gestures, context) by reading a variety of these prayers (e.g. Psalms of blessing, blessings used in Mass and Sacraments, blessings of leaders from Scripture, blessings of School buildings and other familiar blessing songs and prayers e.g. the Sign of the Cross.
identifying times that they may have experienced a blessing from someone else (e.g. at baptism, confirmation, mass, liturgical celebration, class or school ritual) and times that they bless themselves (e.g. making the sign of the Cross, using holy water, tracing the cross on their foreheads, lips and hearts before listening to the gospel) and times when they have been involved in giving someone a blessing (e.g. a farewell ritual, a birthday blessing, a blessing for a new student, blessing of student leaders, blessing of people going on a pilgrimage e.g. WYD)
brainstorming times that they have experienced a blessing from someone else or by their own hand, for example, being blessed by a priest at baptism, at communion, at a Eucharistic celebration, a Religious ritual, making the sign of the cross
recording examples of blessing prayers, hymns and actions; their purpose and any ritualistic action involved on a retrieval chart (e.g. The purpose of Grace is to bless the meal and those gathered) (See Bounty of Blessings, , p.20)
writing blessing prayers using an appropriate prayer structure (You, Who, Do, Through) for a class or school celebration(e.g. a farewell ritual, a birthday blessing, a blessing for a new student, blessing of student leaders, blessing of people going on a pilgrimage.)
exploring the greeting used in the school e.g. May God bless you (What does this mean? Why do we say it? What should we be thinking and feeling when we use this greeting?)
brainstorming ways to bless others (e.g. raised hand, sign of the cross) and examples of materials used in blessings (e.g. water, oil, ash, palms and branches for sprinkling water) (Asperges - Latin, aspergere, to wash, sprinkle)
exploring blessings from Scripture when leaders often blessed people, especially when getting ready to leave them e.g. Moses (Deuteronomy 33); Joshua (22:6-7); and Jesus (Luke: 24:50)
learning blessing songs which can be used at school and liturgical celebrations

Religious Education - Year 4 Achievement Standard

By the end of Year 4, Students explain how a reader uses knowledge of the Bible to better understand God’s Word. They identify different books and text types in the Old and New Testament; use the Bible’s referencing system to locate books, people, places, events and objects in the Bible. Students recognise the Christian belief that God, as Trinity, is relational in nature. They identify and explain some Scriptural passages that express God as Father, Son and Holy Spirit. Students explain the significance of community for Christians. They use different texts including the Decalogue and the wisdom of St Paul and investigate experiences of different communities including the Jewish communities in first century Palestine, early Church communities in Australia (c. 1788 CE - c. 1850 CE) and contemporary Church communities to connect ideas about the significance of community for Christians.They explain how free choices result in actions that affect the individual and their community. Students explain how practices and characteristics of contemporary parishes and dioceses are modelled on the mission and ministry of Jesus. They demonstrate an understanding of how the celebrations of Anointing of the Sick and Penance continue Jesus’ mission and ministry in the life of the community. They use an appropriate structure to create prayers of blessing, petition and intercession, and demonstrate understanding of the significance of these forms of prayer for Christian communities. They participate respectfully in a variety of prayer experiences including prayers of blessing, petition, intercession and litanies. They participate respectfully in meditative prayer practices using praying with colour and mandalas.

Religious Education Year 5

using a range of Biblical tools (e.g. timelines, simple Biblical commentaries on the background to the Gospels, annotated Bibles), students collaboratively develop a concept web illustrating some aspects of the cultural, social and historical worlds of the writers of Matthew's and Luke's Gospels
using an online tool, students identify the similarities and differences in some parallel passages from the Gospels of Matthew and Luke such as the Beatitudes, Matthew 5:1-12//Luke 6:20-36); The Lord's Prayer (Matthew 6:9-15//Luke 11:1-4); the Passion narratives; the Resurrection narratives
recognising aspects of the worlds of the Gospel writers as a result of identifying the similarities and differences within the Gospel texts
comparing and contrasting text features of parallel passages from the Gospels of Matthew and Luke (e.g. place, characterisation, vocabulary, dialogue, the narrative voice) that demonstrate they were intended for different audiences (e.g. Announcement to Mary, Luke 1:26-38, Announcement to Joseph, Matthew 1:18-25; birth of Jesus, Luke 2:1-14, visit of shepherds, Luke 2:15-20, visit of Magi, Matthew 2:1-12, flight to Egypt, Matthew 2:13-15)

Religious Education - Year 5 Achievement Standard

By the end of Year 5, students identify ways in which faith is shared and strengthened in communities of believers, past and present. They describe ways in which believers live according to Jesus’ new commandment of charity (love). They describe the significance of the wisdom writings of the saints including St Mary of the Cross MacKillop for communities of believers. They locate and record information about how pioneering Catholics in Australia (c. 1850 CE – c. 1900 CE) contributed to the preservation of faith and the shaping of particular communities including Indigenous communities. Students explain the action of the Holy Spirit in the lives of believers. They analyse information from a variety of texts including Scriptural references to the Holy Spirit and the words, symbols and actions of the Catholic Rite of Confirmation. They describe ways in which believers make and act upon informed moral choices.Students examine Mary’s role as mother of Jesus and mother of the Church. They analyse the elements and features of some Marian prayers including the Hail Mary, the Rosary and the Litany of the Mary of Nazareth to describe the role of Marian prayer in the lives of believers past and present. They use features of Gospel texts to show how the Gospel writers shaped their Gospels for particular communities. Students describe the significance of personal and communal prayer and worship including the Eucharist, the Psalms, Sabbath rituals and prayers for the lives of believers. They participate respectfully in a variety of personal and communal prayer experiences including Marian prayers especially the Hail Mary, Litany of Mary of Nazareth and the Rosary; and meditative prayer especially mantras. They participate respectfully in meditative prayer practices including praying with Rosary beads.

Religious Education Year 6

Year 6 Description

conducting online searches, using navigation tools (e.g. Biblegateway.com) to locate Gospel passages that refer to the faith of believers such as: Jairus' daughter (Matthew 9:18-26//Mark 5:21-43//Lk 8: 40-49); The Centurion's Slave (Luke 7: 1 – 10); Faith of Believers (Mark 11: 20 -24, Luke 17: 5 – 6); Faith of Abraham and ancients (Romans 4: 2 – 3, 16 – 21, Hebrews 11: 1 – 33, 39 -40); Mary's Faith (Luke 1: 37 – 38, Luke 2: 45); Healing of Blind Bartimaeus (Mark 11: 46 – 52); Disciples' Lack of Faith (Matthew 17: 14 - 20)
analysing the faith response of some key characters in Gospel passages (e.g. courage to confront Jesus; to request help for another)
creating a Consequences Wheel to link Christian faith with personal response (e.g. If Christians believe that faith is freely gifted by God then …)
interviewing a member of their family or a person in the local community who has experienced faith as trust in God then record and share their findings ( p.41)

Religious Education - Year 6 Achievement Standard

By the end of Year 6, students explain the action of the Holy Spirit in the lives of believers. They analyse information from a variety of texts, including New Testament texts and the wisdom of Australian Catholic Christians. They demonstrate an understanding of the term 'communion of saints'. Students explain how Scriptural texts describe Jesus' relationship with God the Father and with humanity by selecting and using evidence from Scriptural texts including the proclamation of Jesus as fulfilling God's promises in the Old Testament. Students identify and describe many ways in which faith is lived out in the lives of believers past and present, including Catholics in a developing Australian nation (c. 1900 CE to present). They analyse the key messages and contexts of some Old Testament prophets. They explain the significance of Jesus' New Law for the way believers live their faith and examine the spiritual and corporal works of mercy. Students identify and describe many ways in which faith is celebrated in the lives of believers, past and present, including the commemoration of High Holy Days by Jewish believers; the Church's liturgical year and the celebration of Eucharist. They explain the significance of personal and communal prayer including the Our Father and the Examen and the use of meditative prayer practices especially prayer journaling for the spiritual life of believers. They participate respectfully in a variety of personal and communal prayer experiences including spiritual exercises and meditative prayer practices.

Religious Education Year 7

Year 7 Description

analysing the personal and social expectations and implications affecting moral choices from a range of Scriptural texts e.g. temptation of Jesus (Matthew 4:1-11// Luke 4:1-13//Mark 1:12-13); Peter's denial of Jesus (Luke 22:31-34, 54-62//Mark 14:29-31, 66-72// Matthew 26:33-35, 27: 69-75//John 18:15-18, 25-27, 21:15-19); the woman who was a sinner (Luke 7:36-50) (pp. 10 – 16)
investigating examples of contemporary moral dilemmas (e.g. violence in sport; cyber bullying; peer influence, gossip ) and make judgement about how one should act in that situation to avoid evil and do good, according to a properly formed conscience (e.g. informed by the Word of God, gifts of Holy Spirit, authoritative teaching of the Church, witness and advice of others)
creating a presentation (e.g. dramatic representation; multi-media) that makes connections between moral choices in contemporary situations (e.g. in the school community, local community or wider contexts) and how to act according to a properly formed conscience
investigating ways in which the Word of God e.g. Jesus' New Law (John 15:9-17; Matt 7:12; Luke 6:31, Matt 5:17 – 20); Beatitudes (Matthew 5:1-12//Luke 6: 20-36), Decalogue (Exodus 20:1-20, 19:1-9, 16-22; Deuteronomy 5:1-22); fruits of the Spirit (Galatians 5:14-26); doing good (I Peter 3:8-12) can inform and impact on their decision making processes
expressing or challenging a point of view about the following statement: 'The end does not justify the means' drawing on personal knowledge, Church teaching and an informed conscience
exploring contemporary situations (e.g. in the school community, social networking) of personal accountability for sins committed by others (e.g. times when the individual participates directly and voluntarily; - orders, advises, praises or approves the action; does not disclose or does not hinder the action when there is an obligation to do so; protects the evil-doers)
engaging in the practice of reflective prayer journaling and/ or The Examen to assist with formation of conscience

Religious Education - Year 7 Achievement Standard

By the end of Year 7, students evaluate how sacred texts influence the life of believers. They consider how sacred texts reflect the audience, purpose and context of their human authors. They consider and draw conclusions about the significance of sacred texts for the faith journey of believers. Students examine and explain the significance of Church teaching and basic principles of Christian morality for the way believers live out their faith, personally and communally.Students differentiate ways in which the faith of believers is expressed, professed and lived out in different communities, past and present. They investigate the beginnings of the Christian faith (c. 6 BCE – c. 650 CE) and explain the role of key people and events in its development. They determine some ways in which Christianity shares common beginnings of faith with the other monotheistic religions (Judaism and Islam). They propose reasons for change and continuity in the life of the Church and religious communities over time and place. Students evaluate and draw conclusions about the significance of prayer, ritual, sacraments and sacred texts for the faith journey of believers, personally and communally. They participate respectfully in a variety of prayer experiences including formal prayers such as the Hail Mary and Our Father; meditative prayer including Lectio Divina and Ignatian Meditation; and meditative prayer practices especially silence and stillness and praying with icons and images.

Religious Education Year 8

Year 8 Description

creating a list of the Church's social teachings about social structures (e.g. media and social communication) including the title of the Church document in English and Latin, the author and date and a summary of the major teaching of each document (, p.8; Vatican website)
investigating current issues presented in the media (e.g. online media reports, ninemsn, newspapers) in relation to the principles of Catholic social teaching and record the data (e.g. using a hexagon data chart) , p.14)
comparing the ways in which current issues (e.g. cyber bullying) are reported by the secular media and by Catholic and Christian publications (e.g. , Catholic Social Services Australia)
composing an article or reflection that challenges the school community to critically reflect on a specific current social issue (e.g. cyber bullying) (Religious Life of the School P-12, Reflection on action for justice, SJR1)
engaging in opportunities to regularly reflect on attitudes and behaviours concerning in light of the Church's social teaching (Religious Life of the School P-12, Reflection on action for justice, SJR2)
responding to a specific social issue using reflective strategies such as See, Judge, Act or The Action Reflection Cycle (Religious Life of the School P-12, Reflection on action for justice, SJR2.8)

Religious Education - Year 8 Achievement Standard

By the end of Year 8, students consider and organise evidence from Scriptural texts to explain how God’s saving plan for all creation was accomplished, through the life, death and resurrection of Jesus Christ. They describe how words and images are used to represent the mystery of the Trinity. They consider and organise Old Testament covenant narratives and the actions and messages of some Old Testament prophets; . Students identify the unique relationship between God and God’s people. They identify the significance of initiation rituals in the Abrahamic religions (Judaism, Christianity, Islam) for the faith journey of believers.Students explore how believers, past and present continue the mission of Jesus in the world, in times of challenge and change. They consider and organise evidence from the Acts of the Apostles to explain the significance of some key events, individuals and groups in the life of the early Church. They consider and organise patterns of change and continuity in the Church from c. 650 CE – c. 1750 CE, identifying the impact of the writings and key messages of significant reformers in the Church at that time. Students evaluate and draw conclusions about the ways in which the Church is present and active in the world today: participation of believers in liturgy and other personal and communal prayer experiences; responding to emerging moral questions; practising the cardinal virtues; and giving witness to the ecumenical spirit. They participate respectfully in a variety of prayer experiences including prayers from The Liturgy of the Hours; praying with scripture; meditative prayer including Augustinian Prayer and Franciscan Contemplative Prayer and meditative prayer practices, including centred breathing and attending to posture.

Religious Education Year 9

Year 9 Description

exploring the key quotes about prayer and the prayers of some of the Christian spiritual fathers and mothers (e.g. Catherine McAuley – Suscipe)
exploring Scriptural references about prayer and ways of praying (e.g. Jesus prayed regularly, along and with others; Matthew 6)
creating a billboard message drawn from some of the key messages from the Christian tradition (e.g. using a web tool such as big huge labs or the school billboard)
using prayers drawn from the charism of the school (e.g. class prayer, whole school rituals and assemblies) to nurture the prayer life of the school (Religious life of the School P-12, ICE 1.4)
creating and using set times for prayer and worship throughout the school day, including PC prayer and Religion classes (Religious Life of the School P-12, PWP 2.4)
using a variety of traditional prayers and devotions for individual and communal use (e.g. The Confiteor, acts of contrition, intercessions for healing, petitions for forgiveness, Penitential Act)
experiencing a diverse range of prayer (e.g. meditative prayer, communal prayer, traditional prayer, silence, spontaneous prayer) and cultural expressions of prayer
incorporating prayers and rituals of forgiveness and healing into classroom practice, behaviour support strategies and the life of the school (Religious Life of the School P-12, PWR 2.6)

Religious Education - Year 9 Achievement Standard

By the end of Year 9, students evaluate and draw conclusions about the significance of foundational beliefs in the lives of believers. They consider and decide how the application of Biblical criticism helps the reader’s understanding, interpretation and use of Old Testament and New Testament texts. They analyse perspectives on the understandings of God (YHWH, God, Allah) in the monotheistic religions (Judaism, Christianity, Islam). They examine three foundational beliefs of Christianity: the Incarnation, Resurrection and Ascension of Jesus. Students demonstrate an understanding of the co-existence of good and evil in the world throughout human history. They propose their own interpretation about the experience of sin in the world. They analyse the causes and effects of events and developments in the Church from c. 1750 CE – c. 1918 CE and draw conclusions about their importance. They analyse perspectives in the writings of various religious and lay leaders at that time. They evaluate the impact of Catholic social teaching on an individual’s moral behaviour and on the Church’s response to emerging moral questions.Students consider ways in which believers live their Christian vocation. They evaluate and draw conclusions about the three forms of penance (prayer, fasting and almsgiving) and the celebration of the Sacraments of Healing (Penance and Anointing of the Sick), in the lives of believers past and present. They distinguish between the participation of believers in the priestly, prophetic and kingly work of Jesus Christ. Students differentiate ways in which believers nurture their spiritual lives through personal and communal prayer experiences including the prayers and writings of Christian spiritual fathers and mothers; prayers for forgiveness and healing especially the Penitential Act; Christian Meditation and meditative prayer practices, especially praying with labyrinths. They participate respectfully in a variety of these prayer experiences.

Religious Education Year 10

Year 10 Description

exploring the lyrics of hymns that incorporate the words of The Magnificat from Scripture (Luke 1: 46 -55)
Investigating and discussing the language features of traditional prayers from the Catholic and wider Christian traditions including the Prayer of St Francis, The Canticle of Creation and The Magnificat
researching the background to the lyrics and the composers of contemporary music that reflect Christian justice, peace and respect for the environment (e.g. Jesus Walks)
creating and using set times for prayer and worship throughout the school day, including PC prayer and Religion classes (Religious Life of the School P-12, PWP 2.4)
using a variety of traditional prayers and devotions for individual and communal use (e.g. The prayer of St Francis, The Magnificat, the Liturgy of the Hours) (Religious Life of the School P-12, PWP 1.1)
experiencing a diverse range of prayer experiences within and beyond Christian traditions (e.g. meditative prayer, traditional prayer, silence, spontaneous prayer, cultural prayer) (Religious Life of the School P-12, PWP 3.1)

Religious Education - Year 10 Achievement Standard

By the end of Year 10, students describe how the mystery of God can be named, encountered and better understood. They describe how humans express an understanding of God or the ‘Other’ as revealed in creation. They differentiate between the core beliefs and practices of the major world religions (Judaism, Christianity, Islam, Hinduism and Buddhism) and describe and identify how these reflect the human understanding of God or the ‘Other’. Students identify different representations of God from a range of sacred texts for a modern Australian context. They use evidence from Old Testament and New Testament texts to differentiate between representations of God by various human authors in different historical, social and cultural contexts and evaluate their relevance for a modern Australian context. They analyse perspectives in a range of Christian spiritual writings searching for the mystery of God in the midst of world events and the course of human history.Students evaluate and draw conclusions about the ways in which the Church has responded to a range of emerging threats to human and environmental ecology. They consider the significance of various sources that guide the Church’s action in the world, including the teaching of Jesus and the early Church; the principles of Catholic social teaching and the reasoned judgements of conscience. They create responses to a contemporary moral question using evidence from these various sources to support their responses. Students consider the significance of various sources that nourish the spiritual life of believers including; the Eucharist, the Peace Prayer of St Francis, The Magnificat, the Canticle of Creation, contemplative prayer, centering prayer and meditative prayer including Lectio of Nature and individual and communal prayer for justice, peace and the environment. They participate respectfully in a variety of personal and communal prayer experiences including meditative prayer; prayers for justice, peace and the environment; and meditative prayer practices including praying with the help of nature.

Religious Education Year 11-12

Year 11-12 Description

How has the relationship between religion and state changed over time and if so how?
What has been the impact of religion–state relationships on Aboriginal and Torres Strait Islander spiritualties, religions and peoples?
To what extent have religious leaders commented on issues under consideration by the state?
How has this ritual changed over time or place? How does ritual teach or tell the story of a religion?
Are there divergent responses within and between religious traditions to ultimate questions over time?
How have artists, musicians, philosophers, scientists, mystics responded to such questions?
Religious groups in Australian history; the influence of religions in Australia
How has Religion critiqued certain aspects of a culture e.g. the conscription debate in Australia; the Church and politics; the education debate in Australia, the treatment of Indigenous peoples; environmental stewardship
The spread of Christianity through colonisation
Missionary movements and charitable organisations
Wars fought in the name of Christianity; Historical roots of Christian denominations
3.1 People of the Land
4.1. From Jesus to Christ
4.2 Letters of Paul
1.1 Being just people
2. “The Best Kept Secret” – Catholic Social Teaching
Awareness of what the Old Testament says about land and reflection on how these texts apply today, including the experience of a Palestinian teenager
Familiarity with the historical background to the time of Jesus and the way in which the earliest Christians remembered Jesus and told his story
Recognition that beliefs develop over time e.g. developments in understanding of conscience
Shows awareness of the historical development of Church teachings
• Awareness of differences in ethical teachings among a range of denominations

Religious Education - Year 11-12 Achievement Standard

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Your search for 'jesus' returned 13 results within Catholic Perspectives

Health and Physical Education Foundation Year

Foundation Year Description

Foundation Year Description - Catholic Perspective

ACPPS006 | Catholic | Foundation Year | Health and Physical Education

Content description

Elaborations

Identify actions that promote health,and (ACPPS006)

identifying household substances that can be dangerous and suggesting examples of how they can be stored safely in the home
grouping foods into categories such as food groups and ‘always’ and ‘sometimes’ foods
recognising and following safety symbols and procedures at home and in water and road environments
understanding the importance of personal hygiene practices, including hand washing, face washing, nose blowing and toilet routines
recognising that being kind, fair and respectful to others can support class health and wellbeing
looking at different ways the community keeps them safe, for example devices like lights, procedures like safe swimming or safe food handling and safety volunteers

Health and Physical Education Years 1 and 2

Years 1 and 2 Description

creating a bank of movement games and physical activity cards students can select from and play during lesson breaks and before or after school
exploring sustainable practices that students can implement in the classroom to improve health and wellbeing of the class
exploring how fruit and water breaks help support class health and wellbeing
recognising how their actions help keep classmates safe, including identifying things not to be shared due to potential of contamination, infection and anaphylaxis
explaining and demonstrating how being fair and respectful contributes to class health and wellbeing

Health and Physical Education Years 3 and 4

Years 3 and 4 Description

Years 3 and 4 Description - Catholic Perspective

ACPPS038 | Catholic | Years 3 and 4 | Health and Physical Education

Content description

Elaborations

how emotional responses vary in depth and strength (ACPPS038)

recognising own emotional responses and levels of their response in different situations
understanding that emotional responses vary across cultures and differ between people and different situations
analysing scenarios and identifying possible triggers and warning signs to predict emotional responses
describing strategies they can use to identify and manage their emotions before making a decision to act

ACPPS035 | Catholic | Years 3 and 4 | Health and Physical Education

Content description

Elaborations

andstrategies that can be used in situations that make them feel uncomfortable or unsafe (ACPPS035)

recognising physical responses that indicate they are feeling uncomfortable or unsafe
rehearsing assertive behaviours and strong non-verbal communication skills
identifying and practising appropriate responses to unsafe situations in relation to drugs and drug use
indicating on a local map the location of safe places and people who can help
examining protective behaviours to stay safe in different situations, including near water or roads, in the park or when someone makes them feel uncomfortable or unsafe

Health and Physical Education Years 5 and 6

Years 5 and 6 Description

Years 5 and 6 Description - Catholic Perspective

ACPPS056 | Catholic | Years 5 and 6 | Health and Physical Education

Content description

Elaborations

the influence of emotional responses on behaviour and relationships (ACPPS056)

analysing situations in which emotions can influence decision-making, including in peer-group, family and movement situations
discussing how inappropriate emotional responses impact relationships
exploring why emotional responses can be unpredictable
exploring the emotions associated with feeling unsafe or uncomfortable and how emotions can vary according to different contexts and situations

Health and Physical Education Years 7 and 8

Years 7 and 8 Description

Years 7 and 8 Description - Catholic Perspective

ACPPS070 | Catholic | Years 7 and 8 | Health and Physical Education

Content description

Elaborations

the impact of transition and change on (ACPPS070)

examining the impact of physical changes on gender, cultural and sexual identities
investigating how changing feelings and attractions are part of developing sexual identities
identifying feelings and emotions associated with transitions, and practising self-talk and help-seeking strategies to manage these transitions and associated responsibilities
examining how traditions and cultural practices influence personal and cultural identities
examining online profiles and identities and developing strategies to promote safety in online environments

ACPPS076 | Catholic | Years 7 and 8 | Health and Physical Education

Content description

Elaborations

health information andtheir own and others’concerns (ACPPS076) This symbol indicates that Catholic Perspective information is included within this Content Description

analysing the credibility of health messages conveyed by different sources in terms of bias, reliability and validity and applying credible information to health-related decisions
practising ways to communicate concerns about their health to a variety of support people
proposing ways to support others who are going through a challenging time
developing health literacy skills while exploring and evaluating online health information that is aimed at assisting young people to address health issues

Catholic Perspective

Health and Physical Education Years 9 and 10

Years 9 and 10 Description

examining social, cultural and economic factors that influence the health behaviours of people in their community
investigating community health resources to evaluate how accessible they are for marginalised individuals and groups, and proposing changes to promote greater inclusiveness and accessibility
analysing the implications of attitudes and behaviours such as prejudice, marginalisation, homophobia, discrimination, violence and harassment on individuals and communities, and proposing counter-measures to prevent these behaviours
investigating the role that extended family, kinship structures and broader community play in the lives of Aboriginal and Torres Strait Islander Peoples
critically analysing messages about being male or female in popular culture and considering the impact these might have on individual and community health and wellbeing
critiquing media representations of diverse people and analysing what makes (or could make) the representations inclusive

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Your search for 'jesus' returned 24 sections within Theological Background

Human beings are relational because God is relational. The theological mystery of the Holy Trinity claims that God is one being, but three persons. The person of God whom the Tradition calls Father is the Creator, the source all things. The Father has spoken the eternal Word (the Son) into creation, and through the incarnation, Jesus of Nazareth is the visible expression of the Father. The Spirit is the active presence of God bringing creation to its ultimate destiny which is eternal life. These three persons of God co-exist eternally in a state of mutual indwelling, a very deep interpersonal relationship of boundless love (See section on Trinity in Part III).

Every human being has an absolute moral worth and dignity. This dignity of all human beings is at the core of Christian moral reflection. In the Incarnation, God becomes a human being, Jesus of Nazareth. In so doing Jesus unites God's self to all of humanity. This is the ultimate expression of the supreme worth and dignity that God bestows on all human beings. Human beings have such worth and dignity and are so loved by God that God became a human being and suffered and died for them. Jesus was raised bodily to life, overcoming death. The promise of resurrection, eternal life with God and life to the full is made to every human being.

In the Catholic Tradition, Baptism is the primary reconciling sacrament. Through Jesus, all things are made new, all things are restored and redeemed. Christians believe that baptism removes the stain of original sin, allowing us into the reign of God. In other words, we are no longer held responsible for things we did not choose to do. However, we are still held responsible for our sins, that is for those wrongs which we freely choose. The good news is that here too, forgiveness, healing, and reconciliation with God and others is possible. Another way in which feelings of anger, shame, and guilt can be evaluated and addressed is through the Sacrament of Penance also called confession, conversion or reconciliation. In a safe and confidential space an individual is able to reflect honestly on their personal behaviour as well as the behaviour of others. Individuals take ownership of those aspects of their behaviour that are legitimately morally wrong. They seek forgiveness for these failings and recommit themselves to working for what is true, what is good and what is right. Because this Penance is a sacrament Catholics believe that God's mercy and love supports those who are trying to be honest about themselves and their behaviour. The sacrament of Penance provides forgiveness for those who are truly contrite and sustains them in their commitment to be better people, to live whole-heartedly and to work for the flourishing of all.

Based on the witness of Jesus and in the words of Ronald Rolheiser (1999, pp. 53-69), there are four elements that are essential for a healthy Christian spiritual life. All four elements must be present in our lives for Christian spirituality to be healthy. These elements are: personal prayer and living a good moral life; creating and doing justice for the poor; doing justice that is motivated by authentic compassion and not anger, guilt or self-service; concrete involvement in a real community of faith.

The body is good. We affirmed above that the human being is good, not in a moral sense, but in the sense that it is good that any particular human exists. The same is true for the body as part of that human being created in the image of God. In other words, because we are created in the image of God as bodily beings, the human body constitutes part of what gives humans their fundamental and equal dignity or worth. The goodness, worth and dignity of the body, of our human flesh, is further affirmed by Catholic belief in the Incarnation. The idea that God chose to become a human being, to enter into the limitations of a specific human body in a specific time and place, gives a profound meaning to our fleshiness. God has chosen to become like us in every way but sin, and in so doing saved us from the limitations of this fleshiness of ours. Through the incarnation, death and resurrection of Jesus, we are freed from death as the ultimate limitation of our bodily existence. Jesus is raised not as a spirit. Jesus is raised with a glorified body. In other words, our very bodiliness is part of our future as much as it is part of our present.

The Christian understanding of God is a Trinitarian one. All relationships are meant to mirror the relationality that constitutes the Trinity. All relationships are to be characterised by love, radical equality, mutuality, inclusivity and justice with mercy. God is a Trinity of Father, Son and Holy Spirit. This is not to say that there are three Gods. Rather this mystery gives expression to three 'persons' of the same divine being (substance). Three persons in one God. Christian mystics have contemplated this mystery for centuries. The central aspect of most of these reflections is how the idea of the Trinity helps us to understand what it means to say that God is love. The persons of the Father should not be understood to mean that God is male since God has no gender (CCC 370). God the Son or the Word becomes incarnate as a human being, Jesus of Nazareth. Together with the Spirit all three persons are necessary if God is not to be reduced to simply an unmoved mover, or some omnipotent power. These three persons make God understood as pure divinity, the greatest good, the most powerful power, fundamentally relational and personal. Moreover, God's fundamental relationality is defined not by power or violence or competition, but by love. This means that contrary to many other conceptions of divinity or of gods such as Deistic notions of God as divine clockmaker, the Christian conception of God makes relationship with the world and with human beings, and a genuine concern for the wellbeing and flourishing of the world and of human beings, fundamental aspects of God's very own existence. We say, therefore, that the Christian God is a personal God, who is actively engaged in and with human beings and their affairs in history. God cares. God must care. It is part of God's very nature. It is worth unpacking this notion of Trinity a little further because it helps to explain what it means to love, to 'see as God sees', to prefer as God prefers. The relationship is as follows. The Father begets the Son, and the Spirit proceeds from the Father and the Son. The relationship between the Father and the Son can be thought of as the relationship between the giver and the receiver of love and the reciprocation of the giver's love by the receiver. Out of love, the Son is begotten by the Father. The Son, in return, looks back with love to the Father. This mutual gaze of the Father and the Son, the giving and receiving of love, gives rise to the Spirit, a love that expands beyond the two into a genuine community of love. We can expand this understanding of relationality within God to explain the relationship between God and human beings. Just as the Father loves the Son, so God loves each and every human being. The Son reciprocates that love for the Father and so each human being is called by God to return God's love. This entails accepting with gratitude the gift of existence. It involves the realization that each individual is uniquely willed and loved by God. Finally, just as the Spirit flows forth from the love between the Father and the Son forming a Trinitarian Communion, so my love for my neighbour, my spouse, and my children, flow forth from God's love for me and my love for God forming a community of God, self and other. If I accept that God loves me, then I must also realise that God loves each individual. So when I see as God sees, when I love in the Christian sense of the word, I prefer the other person in the way that makes real God's preference for that person, a preference that God has for every human being. So to say that a Christian understanding of love is to 'see as God sees' is to say that in the other person I recognize someone who is like I am, but is not me. Nor is that person a product or an object of my creation or of my willing. Rather, that person is always an Other, a unique image of God, willed by God for his or her own sake. That person is loved by God. God's desire is for that person to share in the eternal love that is part of the communion of the Trinity.

Intimacy is a hallmark of the Christian life (Au & Cannon, 1995). Experiencing true intimacy begins with knowing ourselves as being loved and accepting ourselves as lovable (Delio, 2013). The Christian understanding of God as Trinity described above makes intimacy and self-acceptance possible, even if we have never experienced the love of another human being. God loves us to the extent that God is prepared to become one of us subject to all of the cruelty we can muster in our least humane moments God's love encompasses the humiliating and torturous death of Jesus, God incarnate, on the Cross. The consequence of all this is that regardless of how we have been treated, humiliated, or hurt, God knows what such treatment is like. No matter how we may have treated, humiliated, or hurt others, God knows what such hurt and humiliation is like. God loves us anyway. When we talk about intimacy with others we are discussing a special kind of relationship, a way of relating closely associated in the philosophical sense with the idea friendship. There is an expression in English about 'fair-weather friends'. These are people who are your 'friends' when the going is easy but when the going gets tough they are nowhere to be seen. Real friendship, real intimacy, goes beyond being nice to a person when to do so is easy. It is about committing oneself to another person over time, even when that commitment is difficult for either of you. The consequence of this commitment is the build-up of trust. Intimacy and trust go hand in hand. An intimate relationship can be defined as differing from other kinds of relationships in at least six ways (Randall, 2014): Knowledge: intimate partners have extensive often confidential knowledge of each other Caring: intimate partners feel more affection for one another than for most others Interdependence: frequent, strong, diverse, and enduring effects on each other Mutuality: tendency to think of each other as 'us' not just I or me Trust: the expectation that one partner will treat the other fairly, warmly, and honourably Commitment: expect their partnerships to continue and invest personally in that expectation. Finally, intimate relationships can create a context in which we can experience what it means to talk about transcendence and the sacred. In intimate relationships we transcend our tendency to egotistical self-absorption as we lose ourselves in our wonder and concern for the other. In truly intimate relationships this loss of self is paradoxically an affirmation of oneself as someone truly worthy. We discover our own worth, our dignity as a human person, as we discover ourselves through the eyes and heart of our intimate other.

Issues of sexuality and intimacy are closely tied to issues of power and justice (Ferder & Heagle, 2007). When channelled in life-giving ways, sexuality contributes to human flourishing, joy and the sense of belonging for which each of us yearns. In this way, healthy sexual relations overcome distortions of power, seek equality and mutuality, and are visible signs of the Good News preached by Jesus. Good relationships set us free. However, the freedom such relationships give is not a freedom to do as we please, a freedom from all obstacles to our own desires. Rather, by restricting our freedom in a certain sense, we are liberated to take responsibility for our own and others flourishing. Good relationships help us to truly taste the goodness of life.

Fundamentally, the reality of sin's impact is very much part of the human condition. This is true of the individual, of society and of culture. This means that we can have distorted perceptions of what is true and misguided responses to what is good. In other words, when Paul, in Romans 7: 14-23, speaks of the 'inner struggle', he is speaking not just personally but about the condition of humankind as a whole. This struggle is between the spiritual self (pneuma) that seeks God, truth and goodness as opposed to the unspiritual self (sarkikos), which resists or opposes God, truth and goodness. Importantly, this conflict is not between spirit and body in the literal sense that we understand these terms today. Remember, we are a unity of mind, body and spirit. Rather, within the whole human person, there are tendencies or desires which sometimes feel like they have a power of their own. We experience such tendencies and desires as being at odds with other desires that we may have, desires about the kind of person we want to be, the kinds of things we want to do and the kinds of goals we want to strive for. In the context of relationships and sexuality education, such tendencies might include feelings of lust, a desire solely for sexual pleasure, the desire to possess or have control over other people, the desire to have other people desire you sexually in a way that gives you control over them, the desire to hurt those whom you think have done you an injustice, or just to hurt someone or yourself. Moreover, we often experience the world in such a way that our efforts to be and do good seem futile, as if we are left with no choice but to allow certain bad things to happen, or even to do bad things against our deepest intentions. Or, frequently, we find ourselves justifying the things we do, either by finding ways to say that actually they are okay (e.g., 'everyone's doing it', 'my friends will only respect me if I do it', 'they had it coming' or 'you have to live in the moment') or by making excuses for our inability to do otherwise (e.g., 'I was just following orders', 'I was drunk and didn't know what I was doing', or 'I am a very passionate person and so couldn't control myself in the heat of the moment'). From a Catholic perspective, the deep-seated nature of these experiences of ourselves and our society as sinful and the sense that we cannot overcome these bad things on our own, lie behind the belief that an intervention by God is ultimately necessary to save us from our own failings—from original sin and from our personal sinfulness. This intervention came in the form of the life, death, and resurrection of Jesus Christ. God helps those who turn to God for forgiveness, wisdom and strength. Through God's help, our weaknesses and failings can be brought to consciousness, healed and transformed.

However, does it end there? Are we caught in a deterministic-type cycle that offers no hope? We return to our Christian tradition. The saving and merciful action of Jesus is mediated through the Church. But it is also mediated, that is, it is present and active, in all those life-affirming, love-affirming, and justice-affirming aspects of human experience such as family, relationships and personal example. Our encounters with God, in the Church, in the depths of our being and in those positive human experiences, can heal moral blindness, prejudice, distorted desires, and self-centred passions while directing our longings for personal worth in ways that seek what is truly good and life-giving in God. Jesus, then, all things are made new, all things are restored and redeemed. Christians believe that baptism removes the stain of original sin, allowing us into the reign of God. In other words, we are no longer held responsible for things we did not choose to do. However, we are still held responsible for our sins, that is for those wrongs which we freely choose. The good news is that here too, forgiveness, healing, and reconciliation with God and others is possible.

Forgiveness, healing and reconciliation are important features of the Catholic perspective on sexual and relationship health. This is so for two simple reasons: First, God is love and we are created and called to be images of God; and second, we are all sinners, and that means we all almost inevitably find ourselves doing things that we know are not good for our own flourishing, or that we know hamper the flourishing of others. Our sinful actions damage the high quality of relationships characterised by love, justice, and chastity that God intended for human beings and indeed for human beings' relationship with God. Since God is love and God loves us so much that Jesus was prepared to die for us and for the truth that God wants us to live in a world of justice, peace and joy, God will forgive our sins. But, as free and rational beings, this forgiveness requires that we take responsibility for our sinful actions by sincerely acknowledging that what we did was morally wrong. Moreover, because we are free and created in the image of God who is just and merciful, we are also called to seek forgiveness from those we have harmed and in our turn forgive those who have harmed us. This is why, in the prayer that Jesus teaches his disciples, 'the Lord's Prayer' or the 'Our Father', we ask God to forgive our sins (debts or trespasses) as we forgive those who sin against us (Matthew 6: 9-13). As Pope Francis has said, Listen carefully to this: each of us is capable of doing the same thing that that man or that woman in prison did. All of us have the capacity to sin and to do the same, to make mistakes in life... Mercy overcomes every wall, every barrier... And it is mercy which changes the heart and the life, which can regenerate a person and allow him or her to integrate into society in a new way (Pope Francis, 2014). The United States Conference of Catholic Bishops (1991) makes a similar point and contextualises it in the liturgical and sacramental life of the Church: 'We are aware of our own frailty and sin as well as God's abiding presence and promise of forgiveness. As members of the Church, we draw strength, comfort, and renewed challenge from the Word of God, the Eucharist, and the healing and strengthening power of the sacrament of reconciliation.' Central to Jesus' message was that God unconditionally loved every human being and that this love is not conditional on 'being good'. This love cannot be earned, and no matter what human beings do, they cannot prevent God's love being available to them. Jesus taught that God would unconditionally forgive anyone who showed any sign of wanting to come to him and that real love always forgives... In many cases, the weakest and most vulnerable human beings are those who have difficulty in accepting themselves and their sexuality, and these are the people to whom the Church, if it is following Christ, should show the most love, commitment and understanding... None of us can or should condemn others (Vardy 1998, pp. 224-225). Though we might help others to see the truth of the moral wrongness of their actions, we cannot condemn them as human beings, who, like us, are seeking to live a meaningful life in a morally complex world. If we condemned people as human beings because of their sinful actions then forgiveness would be impossible. Forgiveness and healing are possible precisely because the Catholic tradition emphasizes an essential difference between the person, eternally loved by God, and the moral behaviour of that person. Our moral behaviour may change the way we relate to God, but it never changes how God loves us. As Vardy (1998, p. 225) points out, our task is to strive daily to align our moral behaviour with the belief that we, all human beings, and all of creation, are created and loved by God, who desires only our flourishing and happiness. Our task is to progress on our life's journey and, as we do so, to help our fellow travellers with care, compassion and understanding.

In the Catholic tradition, some rules apply in every situation. Reflection on these in light of the steps of moral decision making highlighted above should make it clear why these apply: 'One may never do evil so that good may result from it; The Golden Rule (from Jesus' Sermon on the Mount): 'Whatever you wish that others would do to you, do also to them' Charity always proceeds by way of respect for one's neighbour and his conscience: 'Thus sinning against your brethren and wounding their conscience…you sin against Christ.' Therefore 'it is right not to…do anything that makes your brother stumble'' (Catholic Bishops of Ontario, 2011 p. 325).

In what follows, we shall look at particular moral issues where the Catholic perspective has a specific stance that is derived from its application of the natural law (i.e., human reasoning about the proper purposes of things and beings) and revelation (i.e., what we know about what we ought to be aiming for, who we ought to want to become, and how we ought to get there based on the God's full revelation in Jesus Christ, and through the working of the Holy Spirit in the life of the Church).

Contraception is one of the most difficult issues to talk about in a society which has grown to regard contraception as 'normal'. There are various methods of contraception but the most popular is the contraceptive pill or more accurately contraceptive pills since there are a variety of types of contraceptive pills. It was the coming of the pill that led to a change in the approach of many to contraception. What follows applies to all means of contraception. It is important to understand what contraception is from the moral point of view. For an act or practice to be contraceptive, there must be a twofold choice. First of all, there is the choice to engage in sexual intercourse, an act that is known to be intimately related to the procreation of new human life. Second, there is the choice to impede procreation, whether in anticipation of the act of intercourse, during it, or 'while it is having its natural consequence' and to do so precisely because one does not want the act of sexual intercourse to lead to the procreation of new human life and one believes it to be the kind of act that will generate life. Contraception, in other words, entails (a) the choice to have intercourse and (b) the choice to get rid of whatever procreativity results in this act of intercourse. One can thus rightfully speak of contraceptive intercourse, and what makes the intercourse contraceptive is the choice to destroy its openness to the transmission of life or its procreative character. Contraception is thus an act that is directed against procreation and the procreative dimension or meaning of human sexuality. This aspect of one's sexuality is regarded as being, here and now, not a good but an evil, because its continued flourishing would, one believes, inhibit one's participation in the unitive good of human sexuality or some other appetible good (pleasure, for instance) (William E. May, Sex, Marriage and Chastity, p.114). The document that is most often referred to as setting out the Church's teaching on contraception is Humanae Vitae (HV), issued by Pope Paul VI in 1968. What many people do not realise is that this was a document primarily about marriage and that it simply reaffirmed what had long been the Church's teaching on contraception. Indeed, all the Christian Churches and many other religious leaders had taught the same until 1930, when the Church of England accepted contraception in limited circumstances. There are several elements to the Church's teaching on contraception. One natural law argument is based upon an understanding of basic human goods which are constitutive of the well-being of persons. Human life is one such basic human good including human life in its 'coming to be'. It is always wrong to choose against a basic human good. As Saint John Paul II points out in Veritatis Splendor, to respect the human person is to respect the fundamental human goods of the person. Contraception is a choice against the basic human good of life in its coming to be and hence it is immoral. This line of argument is 'nodded' at in para. 13 of HV when it refers to human beings not having absolute dominion over the generative faculties because of their intrinsic ordering towards the raising up of human life which by its very nature is sacred. Saint John Paul II emphasised a different aspect of the teaching. In his discourses which became known as 'the theology of the body' John Paul II reflected upon the creation of man and woman, created in the image of God. Man and woman together, not just in isolation, are the image and likeness of God. They are made for each other. They are complementary but they are invited to become one. This is written in the essential meaning of their bodies. This is not simple biology. Our bodies reveal this invitation to personal union. This is part of what John Paul II calls the 'nuptial meaning of the body'. This union can only come about through gift. We are called to realise ourselves by the gift of ourselves. This self-giving is realised in a very special way through marital love, where the spouses gift themselves totally to each other. Marital intercourse is the expression and celebration of this gift of self and of two becoming one. Moreover, John Paul II sees in this 'communion of persons' a reflection of the Trinity. The divine 'we' is the source of the 'we' which is the married couple. He goes so far as to refer to marriage as an icon of the Trinity. This has been a very significant development in the theology of marriage. Contraception introduces a radical contradiction into this self-giving of the spouses. John Paul II sees contraceptive intercourse as a lie. If we take his Trinitarian imagery seriously, marital intercourse is meant to reflect the life of the Trinity. Contraceptive intercourse, because it withholds the gift of self, fails to reflect Trinitarian life. An acknowledgement of this Trinitarian approach is found in Humanae Vitae, although without the explicit Trinitarian reference. In para. 8 we read: 'By means of the reciprocal personal gift of self, proper and exclusive to them, husband and wife tend towards the communion of their beings in view of mutual perfection . . .' In order to be able to give oneself one must possess oneself. One cannot give what one does not possess. The idea of self-possession is central to John Paul II's thinking. In his reflections he went back to what he called the 'Original State'. In that state the human person enjoyed self-possession in which human emotions and reason were integrated towards the good rather than fighting against each other. However, we do not live in the Original State. We live in a state affected by Original Sin. One of the effects of original sin was to disrupt our self-possession. Hence we need to re-establish self-possession. The Good News is that we do live in the time of the redemption and Jesus Christ has given us the power to recapture the self-possession lost. The development of virtue entails establishing control over our passions. Passions are not to be suppressed but rather directed towards what is genuinely good. Contraception entices people away from the establishment of self-mastery. It is the establishment of self-mastery which enhances marital love and one's self-gift, the opposite detracts from it.

The Catholic perspective on relational and sexual health is situated within a larger framework of human flourishing. Because human beings are created male and female in the image of God, God wills the flourishing of all human beings. We know this not only through the Genesis narrative, but also through the accounts of the life, death, and resurrection of Jesus of Nazareth. Jesus talks about the reign of God at a time when the weakest, the oppressed, the marginalized in society will finally be treated with the respect and just love that they deserve. In chapter 6 of Luke's Gospel, Jesus says: Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who are hungry now, for you will be filled.Blessed are you who weep now, for you will laugh. Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets. But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you will be hungry. Woe to you who are laughing now, for you will mourn and weep. Woe to you when all speak well of you, for that is what their ancestors did to the false prophets. But I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. Do to others as you would have them do to you. These are strong words if we take them seriously. What they are saying is that what God wants, what God desires for us, is a society of justice, peace and joy for everyone (Romans 14:17). God desires a society in which people truly flourish. But such flourishing can never occur in isolation. Human beings flourish precisely in and through their relationships with other people, with the world around them and above all with God. The flourishing of the individual, in other words, is always associated with the flourishing of the community. Where we seemingly flourish whilst others perish because of our actions, such flourishing is false. I cannot claim to be realizing the fullness of my human dignity if doing so requires me to trample on yours. It is on the basis of this understanding that the Catholic perspective develops the idea of the common good, particularly through Catholic Social Teaching. In 1965, in the Pastoral Constitution of the Church in the Modern World—Gaudium et Spes the Second Vatican Council defined the common good as follows: Every day human interdependence grows more tightly drawn and spreads by degrees over the whole world. As a result, the common good, that is, the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment, today takes on an increasingly universal complexion and consequently involves rights and duties with respect to the whole human race. Every social group must take account of the needs and legitimate aspirations of other groups, and even of the general welfare of the entire human family. The common good is therefore crucially different from the greater good. It does not permit the destruction of some for the maximization of pleasure for others. Rather, it encourages us to see that our own flourishing requires certain basic conditions to be met. One of those basic conditions is a duty to make sure that basic conditions are also met for others. It is a fancy way of saying, 'Do unto others as you would have them do to you.

Finally, taking seriously human dignity and the common good means having to take seriously the well-being of other creatures and natural world. The world is created by God. God sees this world as good. God gives human beings dominion over this good world. A Catholic perspective forbids abuse of the world and of other creatures for our own ends. A Catholic perspective obliges us to care for the environment in which we live. All things, created by God, have an intrinsic value which commands our respect. Things are good in themselves not simply good in relation to our needs. Human beings consequently have a duty to respect and protect the natural world as part of God's creation, as part of the goodness that God willed for human beings and their flourishing. Pope Benedict XVI states in his 2007 Apostolic Exhortation Sacramentum Caritatis, 'The world is not something indifferent, raw material to be utilized simply as we see fit. Rather, it is part of God's good plan, in which all of us are called to be sons and daughters in the one Son of God, Jesus Christ (cf. Eph 1:4-12).' And most recently, in his 2015 encyclical On Care for our Common Home, 'Laudato Si', Pope Francis speaks of an integral ecology that takes us to the heart of what is means to be human in the splendour of God's creation being called to care for all that exists. He begins his encyclical by quoting the 13th century Saint Francis of Assisi and then says: In the words of this beautiful canticle, Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us. 'Praise be to you, my Lord, through our Sister, Mother Earth, who sustains and governs us, and who produces various fruit with coloured flowers and herbs'. This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she 'groans in travail' (Rom 8:22). We have forgotten that we ourselves are dust of the earth (cf. Gen 2:7); our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters.

Human beings are created free. How we choose to think about and treat one another reflects how we think and feel about ourselves, about the meaning and purpose of life and about God (Bell, 2007). The Christian vision of the human person promotes and protects the dignity of the human person; interpersonal relationships characterized by integrity and justice; and physical, emotional, relational and spiritual health and safety. It does so because these protections are necessary if we are to realise the fullness of our freedom. The sexual ethics that arises from the Catholic perspective helps us to discern what is good and bad, and what is morally right and wrong, in the wider culture, so that we freely choose to direct our moral responsibility to human flourishing. Issues of sexuality and intimacy are closely tied to issues of power and justice (Ferder & Heagle, 2007). When channelled in life-giving ways, sexuality contributes to human flourishing, joy and the sense of belonging for which each of us yearns. In this way, healthy sexual relations overcome distortions of power, seek equality and mutuality, and are visible signs of the Good News preached by Jesus. Good relationships set us free. However, the freedom such relationships give is not a freedom to do as we please, a freedom from all obstacles to our own desires. Rather, by restricting our freedom in a certain sense, we are liberated to take responsibility for our own and others flourishing. Good relationships help us to truly taste the goodness of life. Because human beings are created free, the gift of human sexuality can also be abused. Sometimes this abuse occurs through immaturity or ignorance and through external pressure. On other occasions the abuse is intentional, brought about through selfishness or some other malicious aim. Avoiding such abuse and living a healthy sexuality requires emotional and intellectual maturity. These emotional and intellectual dimensions are important for relational and sexual wellbeing. It has to be acknowledged, however, that intellectual and emotional growth is a gradual process. We need time and practice to learn how to be free. The Christian tradition calls this process of learning how to be free the formation of conscience. 'Conscience is the interior space of our relationship with God, who speaks to our heart and helps us to discern, to understand the path we ought to take, and once the decision is made, to move forward, to remain faithful' (Pope Francis, 2013). Formation of conscience involves learning how to make free and responsible moral decisions based on compassion, sound knowledge and moral reasoning. Pope Francis, in Amoris Laetitia (2016) paragraphs 259-279 writes insightfully and comprehensively about the ethical formation of children.

Role of Government and Subsidiarity: The state must promote human dignity, protect human rights and build the common good. People have the right and responsibility to participle in political institutions so that government can achieve its proper goals. One of the important functions of government is to assist citizens in fulfilling their responsibility to others in society. According to the principle of subsidiarity, decisions should be made at the lowest level possible: a decision which can be made at a local level should not be made at a national level. In order that the right to development may be fulfilled by action: (a) people should not be hindered from attaining development in accordance with their own culture; (b) through mutual cooperation, all peoples should be able to become the principal architects of their own economic and social development (Justice in the World, #71). If any government does not acknowledge the rights of humankind or violates them, it not only fails in its duty, but its orders completely lack juridical force (Peace on Earth, #61). In the Catholic Tradition, responsible citizenship is a virtue, and participation in political life is a moral obligation. This obligation is rooted in our baptismal commitment to follow Jesus Christ and to bear Christian witness in all we do. As the Catechism of the Catholic Church reminds us, 'It is necessary that all participate, each according to his position and role, in promoting the common good. This obligation is inherent in the dignity of the human person... As far as possible citizens should take an active part in public life' (nos. 1913-1915). Forming Consciences for Faithful Citizenship, #13ScriptureLeviticus 25:23-43; Micah 6:6-8; Jeremiah 22: 13-16; John 15:12-17; 2 Corinthians 9:6-15

Stewardship of Creation: Catholic tradition insists that we show respect for the Creator by being good stewards of creation. The Earth is sacred and creation has its own intrinsic value. We have a responsibility to protect and to cherish the earth's ecological diversity, beauty and life-sustaining properties. The goods of the earth are gifts from God and intended for the benefit of everyone. How we treat the environment is a measure of stewardship. As stewards of creation we are entrusted with caring for the gifts of creation and preserving them for future generations. Together, we must hold the earth in trust for future generations. Being a good steward means safeguarding material and human resources and using them responsibly. Being a good steward also means being generous with your time and talents. As Christian stewards, we receive God's gifts gratefully, cultivate them responsibly, share them lovingly in justice with others and return them with increase to God. Caring for and cultivating the world involves a joyful appreciation for the God-given beauty and wonder of nature; protection and preservation of the environment, which would be the stewardship of ecological concern; respect for human life but doing all that can be done to enhance this gift and make life flourish; and developing the world through human effort. As stewards of God's gifts, we are not passive beneficiaries. We cooperate with God by continuing the redemptive work of Jesus in the mission of the Church. In today's world, there are many obstacles confronting Christian stewards. Sometimes our secular culture contradicts religious convictions about the meaning of life and encourages us to focus on ourselves and our pleasures. As Christian stewards, we are encouraged to speak out against selfishness and greed and we try to make a special effort to understanding the true meaning of stewardship and live it accordingly. True stewardship requires changes in human actions—both in moral behaviour and technical advancement. Our religious tradition has always urged restraint and moderation in the use of material goods, so we must not allow our desire to possess more material things to overtake our concern for the basic needs of people and the environment. Pope John Paul II has linked protecting the environment to 'authentic human ecology,' which can overcome 'structures of sin' and which promotes both human dignity and respect for creation. Technological innovation and entrepreneurship can help make possible options that can lead us to a more environmentally benign energy path. Changes in lifestyle based on traditional moral virtues can ease the way to a sustainable and equitable world economy in which sacrifice will no longer be an unpopular concept. For many of us, a life less focused on material gain may remind us that we are more than what we have. Rejecting the false promises of excessive or conspicuous consumption can even allow more time for family, friends, and civic responsibilities. A renewed sense of sacrifice and restraint could make an essential contribution to addressing global climate change. (Global Climate Change: A Plea for Dialogue, Prudence, and the Common Good, USCCB, 2001 #18)Scripture Genesis 1:1 -31; Genesis 2:15; Leviticus 25:1-7; Deuteronomy 10:14; Matthew 6: 25- 34; Romans 1:20

Humans are sacred and social: As human beings, we are both sacred and social people. Humans have a need to form relationships with others. Communities are formed over time and have an accumulated pool of significant shared memories and shared hopes. Christian life is profoundly social. It is communitarian. Christian spirituality, like Christian identity, emerges from relationships, of which community is a major, enduring and necessary form. Humans thrive in loving and caring community. Compassion is the key human ability that binds sacred, solitary beings into a community that works together to achieve their mutual flourishing and happiness. Human beings are accompanied on the path to fulfilment through the formation of human communities, encompassing how society is organised. Economy, law and policy directly affect human dignity and how individuals are able to grow and flourish within community. While it is very important to love our neighbour, we are also required to have a broader view of life and to take responsibility to contribute to the good of the whole of society, to contribute to the common good. Human dignity can only be realised and protected within society. We must love our neighbour, locally and globally, and prioritize the good of the human family over commercial interests. Becoming a Christian is a lifelong community project. The full power of a community requires intentionality. Membership of a Catholic Christian community involves partaking in the sacramental rites of initiation. Every community of Jesus Christ not only cares for its own but directs social energies beyond itself to the challenges of our larger life upon the earth. Communities endeavour to mediate the abundant gift of the Christ event.

God is the creator of all. 'God's spirit swept over the face of the waters.' (Genesis 1:2) All of God's creation is good. (Gen 1:31) Jesus Christ lived in harmony with God's creation. 'In Christ all things in nature hang together.' (Colossian 1:16) Humans are created in God's image and likeness (Gen 1:26). This immediately implies the innate dignity of each person. Human beings, endowed with intelligence, must respect the laws of nature, care for and use earth's goods responsibly.

Caring for and cultivating the world. Caring for and cultivating the world involves: a joyful appreciation for the God-given beauty and wonder of nature; protection and preservation of the environment, which would be the stewardship of ecological concern; respect for human life but doing all that can be done to enhance this gift and make life flourish; and developing the world through human effort. As stewards of God's gifts, we are not passive beneficiaries. We cooperate with God by continuing the redemptive work of Jesus in the mission of the Church.

Diversity: The world is made up of people of diverse cultures and beliefs. The Bible, especially the Old Testament, has many stories of how God intervened in the lives of people when they had to flee their homeland because of oppression and persecution. One of the key tenets of Christianity is the care for the stranger. Jesus, in the New Testament, challenges people to care and love the stranger and to be inclusive of all. “For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me” (Matthew 25:35). The Letters of Paul also remind people of the absolute equality of all people before God. “There is neither Jew nor Greek... for you are all one in Christ Jesus” (Gal 3:28). In Christ, the human race is one before God, equal in dignity and rights. The Catholic Church supports the rights of people to migrate to sustain their lives and the lives of their families. Every person has an equal right to receive from the earth what is necessary for life: food, clothing, shelter. Everyone has the right to education, medical care, religion and the expression of one's culture. When a person cannot achieve a meaningful life in his or her own land, that person has the right to move. Because we are one human family a person cannot consider only what is good for his or her own self and family, but must action with the good of all people as his or her guiding principle. The multicultural character of society today... encourages the Church to take on new commitments of solidarity, communion and evangelisation. Migration movements, in fact, call us to deepen and strengthen the values needed to guarantee peaceful coexistence between persons and cultures. Achieving mere tolerance that respects diversity and ways of sharing between different backgrounds and cultures is not sufficient. This is precisely where the Church contributes to overcoming frontiers and encouraging the 'moving away from attitudes of defensiveness and fear, indifference and marginalisation... towards attitudes based on a culture of encounter, the only culture capable of building a better, more just and fraternal world'.” Pope Francis' message for World Day of Migrants and Refugees: “A Church without frontiers, mother to all” (2014)

CATHOLIC ANTHROPOLOGY: A foundational question for learning in STEM relates to beliefs about the human person as co-creator with God of a hope filled vision of life. A Catholic view of Christian Anthropology is centred on the person of Jesus and is reflected in a STEM curriculum that is characterised by creative responses to complex problems; collaborative and relational approaches to learning and positive action for, and in, the broader community. Pope Francis: Anthropology is the horizon of self-understanding in which we all move, and it determines our own concept of the world and our existential and ethical choices. In our times, it has often become a fluid, changing landscape as a result of socio-economic changes, population shifts, and intercultural exchange, but also due to the spread of a global culture and, above all, the incredible discoveries of science and technology. Audience with participants in the Plenary of the Pontifical Council for Culture, 18.11.2017

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Your search for 'jesus' returned 30 results within Scripture Topics

Critical approaches to scripture

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Critical-approaches-to-scripture.aspx

Description: Historical-critical approaches Source Criticism Source critics ask Where did the author get this information

Reading the Bible: perspectives of interpretation

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Reading-the-Bible-perspectives of erpretation.aspx

Description: Biblical texts are the work of human authors inspired by a deep faith in God, who movie could give differing perspectives on an event such as the passion and death of Jesus

Who wrote the Gospels and when?

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Who-wrote-the-gospels-and-when.aspx

Description: There are four accounts of the life, ministry and death of Jesus that make up the Gospel Each account brings a richness and diversity of concerns, while telling essentially the

The Old Testament

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-old-testament.aspx

Description: Christians have traditionally called the Hebrew Scriptures that are included in the canon of and with Judaism at the time of Jesus, evolved gradually over time and in response to

Moral choices in the Bible

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Moral-choices-in-the-Bible.aspx

Description: The Bible contains the moral codes of Judaism and Christianity The teachings and actions of Jesus, can be summed up in the Beatitudes ( Matthew 51-12 Moses asks God “What’s in it

The Bible

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-Bible.aspx

Description: Since the Bible is not one and preserved by ancient Hebrews before Jesus Christ and the New Testament was collected and preserved by early Christians after the time of Jesus Christ

Cultural codes

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Cultural-codes.aspx

Description: The purity systems within the first century exhibit this type of interaction between Jesus and others who were seeking to dishonour Jesus is also shown to use this technique

Biblical geography

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Biblical-geography.aspx

Description: Jesus lived in a land with an amazing array of landforms from snow-covered mountains to This suggests that Jesus was a strong rugged man used to the outdoors and who lived close

Images of God’s people

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Images-of-Gods-people.aspx

Description: the lost and the forgotten ones", to whom Jesus refers in the beatitudes; "Blessed are the Jesus ministered to the poor and the sick, to the outcasts of society

Images of God in scripture

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Images-of-God-in-scripture.aspx

Description: God is shown as a shepherd There are also diverse images of God and Jesus in the New Testament 1511-32 ) show a forgiving God while Jesus' parable about the Last Judgment ( Matthew

Honour and shame

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Honour-and-shame.aspx

Description: Gospel stories give examples of how Jesus challenged the conventions of honour and shame for best positions at a Sabbath meal Jesus told them the parable of the wedding banquet

Healing stories in the gospels

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Healing-stories-in-the-gospels.aspx

Description: Jesus was a travelling healer responding not only to the physical ailments of suffering In the world of Jesus, physical suffering was often blamed on the sufferer and regarded as

Symbolism in scripture

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Symbolism-in-scripture.aspx

Description: John’s Gospel employs some images for Jesus not used in the Synoptic Gospels e.g. that of Jesus as the sacrificial lamb

Parables

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Parables.aspx

Description: for the weak in their flock, while Luke sees it as justifying Jesus’ mission to the lost Jesus made use of a genre which was already of long tradition and which was familiar to

The Gospel of Mark

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-Gospel-of-Mark.aspx

Description: the story of the woman anointing Jesus' feet Mk 143-10 - discuss/research cultural codes, gender codes of the time and why this was so unconventional for period of Jesus

Myths about the Bible

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Myths-about-the-Bible.aspx

Description: used in subsequent history after the death of Jesus to refer to those who followed in the way of Jesus and became members of the Church founded in Jesus’ name He was a Jew all his

The Gospel of Thomas

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-Gospel-of-Thomas.aspx

Description: It includes very little narrative about Jesus' activities, but instead focuses on his words, introducing his sayings with simple phrases such as "Jesus said

Social and cultural context of the gospels

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Social-and-cultural-context-of-the-gospels.aspx

Description: Jesus, the carpenter, may have belonged to this class, though other scholars put the artisan class below the peasantry; Jesus, the itinerant preacher however, would be at

Formation of the Gospels

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Formation of the Gospels.aspx

Description: stage covers the period of approximately thirty-four years of the life of Jesus on earth the telling and re-telling of the events of Jesus’ life and his teachings in the early

God of the new testament

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/God-of-the-new-testament.aspx

Description: The parables of Jesus in the New Testament provide rich material indicating understandings of God derived from Jesus and reflected upon by those early New In a further sense God is

Table hospitality

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Table-hospitality.aspx

Description: 054421e2-3a18-4f06-86b5-fe947143ac91 Jesus and table hospitality At the time of Jesus, eating together was the primary way of marking any significant event

Infancy narratives: Christmas

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Infancy-narratives-Christmas.aspx

Description: Yet despite this eye-witness link to Jesus, Paul apparently knows nothing of the virgin birth, for he states only that Jesus was "born of a woman" ( Galatians 44 ) and

The world of Jesus - farming, crafts, food and clothing

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-world-of-Jesus--farming-crafts-food-and-clothing.aspx

Description: In first century Palestine grain crops were very important When autumn rains had softened the ground, furrows were made by a simple wooden plough pulled by an ox

People Jesus Met

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/People-Jesus-Met.aspx

Description: 054421e2-3a18-4f06-86b5-fe947143ac91 People Jesus Met How the people of Judea saw When Jesus talks to the Samaritan woman at the well of Jacob, he is talking to someone the

Titles for Jesus

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Titles-for-Jesus.aspx

Description: Title for Jesus Scripture Reference Alpha and Omega For further information, see Christological Titles in the New Testament , by Felix Just, S.J.

Images of Jesus in the gospels

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Images-of-Jesus-in-the-gospels.aspx

Description: Jesus is a king who surpasses his ancestor David with a kingdom that is eternal and table is a short summary of the type of Jesus presented in each of the four gospels

Travel at the time of Jesus

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Travel-at-the-time-of-Jesus.aspx

Description: Jesus travelled with his disciples usually by foot and wherever he went people gathered to Male and female friends of Jesus gave him shelter and food on his travels

The followers of Jesus

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-followers-of-Jesus.aspx

Description: Jesus was a man with a mission The Holy Spirit, who guided Jesus in his earthly ministry, continues to lead the Church in its continuation of his Jesus vision and mission

Sayings of Jesus

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Sayings-of-Jesus.aspx

Description: The sayings of Jesus, called aphorisms , reveal Jesus as a teacher about a new idea the Authentic sayings of Jesus c70391ea-0b10-4ee9-b2b4-006d3fcad0cd Related Links

What language did Jesus speak?

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/What-language-did-Jesus-speak.aspx

Description: the best evidence for Palestinian Aramaic of the sort used by Jesus and his disciples We also have evidence of Jesus reading from the scroll in the synagogue, so he clearly

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Your search for 'jesus' returned 77 results within Teacher Background

Identity

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Identity.aspx

Description: The questions “Who Am I?”; “What am I about?”; "How am I different from/similar to others and we are empowered to do so by grace and especially by the grace of Jesus Christ

Church moral teaching

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Church-Moral-Teaching.aspx

Description: to the magisterium to interpret the teaching of Jesus for and to guide members of the draws its uniqueness from an intentionality and motivation to love as Jesus loved

Death rituals: world religions

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Death-rituals-world-religions.aspx

Description: Five world religions (Christianity, Judaism, Hinduism, Buddhism and Islam) all mark the Mass which recalls the last supper that Jesus Christ shared with his disciples before his

The Church building

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-Church-building.aspx

Description: Church architecture and design reflect the beliefs and traditions of the particular design connects with a very important historical Christian event; the crucifixion of Jesus

Traditional prayer and ritual

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Traditional-prayer-and-ritual.aspx

Description: and blessed is the fruit of thy womb, Jesus ( Luke 142 with 'Jesus' being added by Pope Urban IV in 1261

Moral living: secular models

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Moral-living-secular-models.aspx

Description: There are many secular moral frameworks - that is, frameworks which do not rely on Jesus and Paul taught love as the highest principle above the Law; Justice is love at

Prayer and ritual: sensory resources

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Prayer-and-ritual-sensory-resources.aspx

Description: the faith community to enter into the mystery of the life, death and resurrection of Jesus is used for a blessing, at the name of Jesus or to the name of the Blessed Virgin Mary

Life within the local parish

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Life-within-the-local-parish.aspx

Description: The Catholic Church and other Christian Churches in a local area act individually and as the prophets of Israel and Jesus the prophet challenged injustice and oppression in

Church structures - cultural influences

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Church-Structures--Cultural-Influences.aspx

Description: Church councils determine the leadership and structures of the Church design connects with a very important historical Christian event; the crucifixion of Jesus

Marriage rituals: Christianity and Judaism

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Marriage-rituals-Christianity-and-Judaism.aspx

Description: For many people, marriage is the foundation of life together To mark the importance of the groom exchange vows, Christians believe that Jesus becomes present through these vows and

Moral dilemmas for modern people

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Moral-dilemmas-for-modern-people.aspx

Description: From the very lips of Jesus, the new Moses, humanity is once again given the commandments The commandments of which Jesus reminds the young man are meant to safeguard the good of

Catholic spirituality

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Catholic-spirituality.aspx

Description: P. Richard McBrien in Catholicism asserts that "To be spiritual means to know and to live great sacrament of our encounter with God and of God's encounter with us is Jesus Christ

Church communities: worship

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Church-Communities-Worship.aspx

Description: and events associated with the life, death and resurrection of Jesus, the Paschal Mystery Holy Week celebrates the climax of Jesus' saving action in his suffering, death and

Models of Church

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Models-of-Church.aspx

Description: This mystery of the Church is revealed in Jesus, the word of God, who became human Jesus, as portrayed in the New Testament, is the touchstone for the mystery, message and

Codes of behaviour

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Codes-of-behaviour.aspx

Description: Accepted codes of behaviour have always been established within every culture and society of God everyone is special and unique Jesus is a role model for all the

History of Eucharist

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/History-of-Eucharist.aspx

Description: Last Supper and how the early community obeyed Jesus' command to "break bread" in his name In his First Letter to the Corinthians, Paul describes a Eucharist celebrated in

Church communities: gather

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Church-Communities-Gather.aspx

Description: In early times, followers of Jesus were simply known as Christians Jesus laid the foundations of his Church through his ministry, choice of the apostles and

Sacraments of Initiation

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Sacraments-of-Initiation.aspx

Description: Baptism, Confirmation and Eucharist are the three sacraments of Initiation of the Each sacrament is an action of Jesus Christ working through the Church that is the Body of

Cleansing rituals within world religions

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Cleansing-Rituals-within-World-Religions.aspx

Description: a person’s declaration of faith in Jesus Christ, initiation into the Christian community Scripture records that Jesus was baptised before the start of his public ministry

Lectio Divina for Young People

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Lectio-Divina-for-Young-People.aspx

Description: The practice used for 1500 years in the monastic movements of Christianity is called Lectio Recite your mantra prayer Maranatha (“Come Lord Jesus”); or “Speak to me, Word of God

The Nicene Creed - Teacher Background

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-Nicene-Creed.aspx

Description: The  Nicene Creed  was originally formulated at the first Ecumenical Council of the century that denied the full divinity of Jesus Christ and was named for its author, Arius

Beliefs and ideas about God

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Beliefs-and-Ideas-about-God.aspx

Description: It is Catholic teaching that the desire for God is written in the human heart The human person is created by God and for God Jesus addressed God as Abba - “Father

Sacraments of healing and vocation

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Sacraments-of-healing-and-vocation.aspx

Description: One important tenet of a religious view All baptised persons share in the priesthood of Jesus Those called to Orders share in a special way in Jesus' priesthood Jesus knew this well

Ways Christians celebrate

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Ways-Christians-celebrate.aspx

Description: To celebrate means to honour some person or to mark some occasion with appropriate public in Reconciliation, new life in Baptism, Jesus' death and resurrection in Eucharist

Catholic Church in Australia

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Catholic-church-in-Australia.aspx

Description: They were part of the lower class Its task is to preach and to teach the message of Jesus Christ changed so that dialogue about the life and message of Jesus is relevant to people

Moral issues: Pope to young people

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Moral-issues-Pope-to-young-people.aspx

Description: Jesus is the Prince of peace the source of forgiveness and reconciliation, who can make John Paul II called on young people to take Jesus as their model and to have faith in the

Church structures - historical influences

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Church-structures--historical-influences.aspx

Description: on the first generation of Christians and the diverse members of the early Jesus movement about the message and significance of Jesus Christ for the early Christian communities

Celebration of the wonder of life

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Celebration-of-the-Wonder-of-Life.aspx

Description: It is innate for people of all cultures and societies to celebrate It is the love and joy events of salvation history ,’ that is, the life, death and resurrection of Jesus Christ

Prayer: purpose and design

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Prayer-purpose-and-design.aspx

Description: We can only take as a model Jesus, who prayed for a number of purposes and assured us that This is what God wants of you in your life of union with Christ Jesus

Vocation: The christian call

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Vocation-The-christian-call.aspx

Description: Every Christian, in imitation of Jesus, is to strive by word and example to proclaim and the beauty and challenge of a life totally committed to God in imitation of Jesus Christ

Medals, miracles and Mary

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Medals-miracles-and-Mary.aspx

Description: Mary, Mother of Jesus, is a central feature of the devotional life of many Christians and While people have claimed that Jesus and a number of saints have appeared to them, the

Blessing prayers

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Blessing-prayers.aspx

Description: Blessing is the act of declaring, or wishing, favour and goodness on others ready to leave them - e.g. Moses (Deut 33); Joshua ( 226-7 ); and Jesus ( Luke 2450

Prayer, fasting and almsgiving

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Prayer-fasting-and-almsgiving.aspx

Description: Fasting is the practice of abstaining from food, either completely or partially, for a specified Meditation can lead a person to know Jesus better and follow him more closely

The Apostles' Creed - Teacher Background

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-Apostles-Creed.aspx

Description: of faith, a standardised way in which new people could profess their faith in Jesus Christ the true humanity , including the material body of Jesus since that is the point that the

Peaceful attitudes

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Peaceful-attitudes.aspx

Description: Jesus’ words in the gospel of John ( John 1010 ), I came that they may have life and have values as those values espoused in the gospels in and through the person of Jesus Christ

Creeds and beliefs

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Creeds-and-beliefs.aspx

Description: A creed is a statement of belief, usually religious belief It is derived from the Latin quite different gospels and had quite different views of who Jesus was and what he did

Making moral decisions

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Making-moral-decisions.aspx

Description: In making and arriving at moral decisions, a person has the right and responsibility to of God the life and teaching of Jesus and the moral teaching and guidance of

Prayer and worship practices

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Prayer-and-worship-practices.aspx

Description: not enough to express the mystery of Jesus' life, death and resurrection and so added a Now Fridays, especially during Lent, remind Christians of the passion and death of Jesus

Sustainers of God's creation

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Sustainers-of-Gods-creation.aspx

Description: God ( Romans 8 ). And Mark’s gospel has Jesus command his disciples to take the good news The good news of Jesus' salvation touches all creation because it restores the proper

Morality: the Bible as a source

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Morality-the-Bible-as-a-source.aspx

Description: this cultural prejudice makes the end of Jesus' story all the more surprising to us covenant with God and lived in accordance with the example of Jesus Christ and his Gospel

Liturgical resources

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Liturgical-resources.aspx

Description: for us in the life, death and resurrection of Jesus and the sending of the Holy Spirit of the Mass comes to completion in Communion–this is the great gift that Jesus has left us

Teacher background

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Teacher-background.aspx

Description: The following provides on various topics that relate to Church teachings and the role of scripture Acting for others the moral life Jesus human and divine Jesus the pascal mystery

Christian rituals of initiation

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Christian-rituals-of-initiation.aspx

Description: Mk 19-11; Lk 321-22 ) After his resurrection Jesus communicated this same Spirit to his sharing more completely in the mission of Jesus and in the fullness of the Holy Spirit

Baptism and confirmation

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Baptism-and-Confirmation.aspx

Description: sharing more completely in the mission of Jesus and in the fullness of the Holy Spirit with which Jesus is filled

Sacramentality

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Sacramentality.aspx

Description: Catholicism sees in Jesus Christ the full embodiment of God Since God became human, then God is seen, touched and heard in the context of human living An excellent book on the topic

Spirituality: searching

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Spirituality-searching.aspx

Description: John’s Gospel tells the story of Mary Magdalene is in the garden searching for Jesus’ body to prepare it for burial She said she is looking for Jesus and he replies with her name

Spirituality: interrelationship

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Spirituality-errelationship.aspx

Description: the Gospel, there are many examples of the ways in which Jesus was a real friend to people Jesus forgave and reconciled sinners embodying for them God’s unconditional forgiving and

Bioethics

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Bioethics.aspx

Description: oppressed by poverty - as an integral part of being faithful to the Gospel of Jesus Christ Gospels by the Beatitudes, the poverty of Jesus himself, and Jesus’ concern for the poor

Early christian art

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Early-christian-art.aspx

Description: The dominant theme of early Christian art was salvation expressed through Christ, the in scenes of the baptism of Jesus; the resurrection of Lazarus; banquet scene around the

Church structures

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Church-Structures.aspx

Description: Jesus was a devout Jew and, in his time, he called for Israel to renew its faithfulness a different section for each person of the Trinity – God, Jesus Christ and the Holy Spirit

Catholic schools: What is distinctive?

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Catholic-schools-What-is-distinctive.aspx

Description: community, the nation and the world, centred on the person and teachings of Jesus Christ Challenging students to find, through God, meaning and value in their lives

The meaning of Eucharist

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-meaning-of-Eucharist.aspx

Description: No sacrament is richer in meaning and symbolism than the Eucharist Vatican II described it as ‘the By invocation of the Holy Spirit, Jesus, who is the Bread of Life, is made present

Anointing

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Anoing.aspx

Description: of these two sacraments of healing is to be found in the life and ministry of Jesus significance and importance in the light of Jesus’ words “He who eats my flesh and drinks

The Church heals

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-Church-heals.aspx

Description: Jesus always showed concern for those who were sick and often healed them to the consoling, purifying and uplifting message of Jesus Christ in order to have life to

Meditation and reflection

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Meditation-and-reflection.aspx

Description: An example is the Jesus Prayer, which requests, ‘Jesus, son of David, have mercy on me, a as a form of contemplative Mantra, as well for meditation on the lives of Jesus and Mary

Key theological terms

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Key-theological-terms.aspx

Description: 054421e2-3a18-4f06-86b5-fe947143ac91 Faith in Jesus Central to any faith in Christ is of faith, who by grace enables us to put our trust in his revelation in Jesus Christ

Peace with self and others

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Peace-with-self-and-others.aspx

Description: The gospels reveal Jesus to us as a person who was particularly attentive to other people Jesus summarised the law as love of God and love of neighbour as of oneself

Beliefs and ideas about life

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Beliefs-and-Ideas-about-Life.aspx

Description: In the Gospel of John, Jesus says, “I have come that you might have life - life in all its in which they can contribute to bringing about the “fullness of life” spoken of by Jesus

Ignatian meditation- with scripture

https://catholicidentity.bne.catholic.edu.au/prayer/SitePages/Ignatian-meditation.aspx

Description: He believed that our imagination can help us to enter into the events of Jesus’ life to be with the speaker of the text be it Jesus, or St Paul, or one of the prophets, or God

Morality: world religions

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Morality-world-religions.aspx

Description: God  was at the heart of all of Jesus’ preaching and is at the heart of Christian morality Jesus’ call to discipleship was unique in that he sent out disciples to act in his name

Beliefs shared by Muslims and Christians

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Beliefs-Shared-by-Muslims-and-Christians.aspx

Description: Both believe in the second coming of Jesus towards the end of time Prophet Muhammad said that Jesus and Mary were the only persons born without the devil

Petition - praying for help

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Petition--praying-for-help.aspx

Description: Prayers for help stem from words attributed to Jesus “I will do whatever you ask for in my in the history of the Church, God and Jesus were put out of the reach of the ordinary

The Church teaches

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/The-Church-teaches.aspx

Description: Jesus was the perfect teacher and he sent his apostles to carry on his work in his name make disciples of all nations and to teach them to observe all that Jesus had taught them

Peaceful relationships

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Peaceful-Relationships.aspx

Description: The peace Jesus worked to establish is much more than the simple absence of conflict peace that shapes a person is a gift of God, as Jesus pointed out to his disciples

Mystery of God

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mystery-of-God.aspx

Description: are statements found in both Matthew and Luke that summarise the teaching of Jesus They are concerned with virtue and how a believer in Jesus Christ can achieve that virtue

Role Models

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Role-Models.aspx

Description: Jesus has clearly demonstrated to others the importance of the inner spiritual life and many, in that they follow the example of Jesus Christ who lived a life of faithfulness to

Mark 6: 32-34 - God’s love and mercy

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-6-3234--Gods-love-and-mercy.aspx

Description: Mark 632-34 highlights ‘withdrawal of Jesus and his disciples to a deserted place to rest’, ‘the pursuit of the crowds’ and Jesus’ compassion for the crowds who were like

What does it mean to love?

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/What-does-it-mean-to-love.aspx

Description: In the New Testament Jesus expresses his relational love of God by naming God ‘Father The concept of love is also revealed through Jesus who is seen as the locus of God’s

Mark 10: 46-52 - Giving sight to a blind man at Jericho

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-10-4652--Giving-sight-to-a-blind-man-at-Jericho.aspx

Description: 47 When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!” 48 Many

Celebrating the mass

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Celebrating-the-Mass.aspx

Description: Jesus and his disciples ate a Passover meal together before Jesus passion and death and elements of thanksgiving Jesus is present in the community of his followers gathered together

Christology

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Christology.aspx

Description: theology that studies and defines who Jesus Christ is. It is generally less concerned with We derive most of what we know about Jesus from the four Gospels

Eucharist: Reconciling and forming communion

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Eucharist-Reconciling-and-forming-communion.aspx

Description: the bringing together of all - united around Jesus Christ and following Christ in his life See the chart below for Jesus’ subversive use of meals as a tool for social reconstruction

Baptism and Mission

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Baptism-and-Mission.aspx

Description: For Christians, Jesus’ mission is key to understanding who Jesus is and thus who Christians as followers of Jesus, are to be Jesus preached the reign of God first and foremost

Church communities: care

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Church-Communities-Care.aspx

Description: Since the time of Jesus to our own day, the Church, through its communities and institutions, has sought to follow Jesus in his ministry of healing Anointing of the sick as an

Ways Christians act

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Ways-Christians-act.aspx

Description: 054421e2-3a18-4f06-86b5-fe947143ac91 Jesus as model We know most of his actions We also learn from Scripture that Jesus was in touch with his world and had a vision for a

Jesus: the pascal mystery

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Jesus-the-pascal-mystery.aspx

Description: by Christians as the anticipation of the full deliverance that comes with Jesus Christ only invite, but require of the Christian some suitable response in the Spirit of Jesus

Jesus: human and divine

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Jesus-human-and-divine.aspx

Description: to be orthodox and Biblical teaching about Jesus is the acceptance that not only was he The Arian view is that Jesus is not fully divine, but was created by God for the purpose

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Your search for 'jesus' returned 86 results within Three Worlds of the Text

Exodus 20:1-21, Exodus 34:1-28, Deuteronomy 5:6-21 - Ten Commandments

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Exodus-20121-Exodus-34128-Deuteronomy-5621--Ten-Commandments.aspx

Description: Due to the length of these passages, please see Bible Gateway for the full text of Exodus 201-21, Exodus 341-28 and Deuteronomy 56-21 This part of the book of Exodus was of

Galatians: Structure and textual features

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Galatians-Structure-and-textual-features.aspx

Description: Due to the length of this passage, please refer to Bible Gateway for the full text of the Book addresses himself as the “apostle of Jesus Christ” and signals that his letters have

Exodus 12: 1-30 - The Story of the Passover

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Exodus-12-130--The-Story-of-the-Passover.aspx

Description: World behind the text and the world of the text A brief history of the Old Testament illustrates the pattern of Israelite life from being nomadic people to village settlers, from

Leviticus 19:1-3, 9-18 - The decalogue

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Leviticus-1913-918--The-decalogue.aspx

Description: The ‘ Holiness Code ’ gets its name from the opening verses of chapter nineteen YHWH is addressing Moses, so we are to listen to the following directions for behaviour and worship

1 Samuel 3: 1-4 - The call of Samuel

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/1-Samuel-3-14--The-call-of-Samuel.aspx

Description: Many questions have arisen pertaining to the literary character, authorship and date of 1 & 2 Samuel 1 Samuel was written around one thousand years before the birth of Jesus

Genesis 17: 1-8, 15-19, 21-22 - God’s Promise to Abraham and Sarah

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Genesis-17-18-1519-2122--Gods-Promise-to-Abraham-and-Sarah.aspx

Description: It is difficult to say with any certainty who wrote this text which appears in Genesis as part of the story of the people of Israel Since the 18th century, biblical scholarship has

Colossians 3: 12 – God’s love and mercy

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Colossians-3-12--Gods-love-and-mercy.aspx

Description: The Epistle to the Colossians is seen as a Deutero-Pauline Letter whose actual author is of Colossians argues for the superiority of Jesus Christ and his truth in the face of

Galatians 5: 22-23 - Fruit of the Spirit

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Galatians-5-2223--Fruit-of-the-Spirit.aspx

Description: In the Christian Scriptures there are thirteen letters that are attributed to Paul, but are justified by grace through faith in Jesus Christ, rather than by observance of the

Jonah 1: 1 – 4: 11 – The book of Jonah

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Jonah-1-1--4-11--The-book-of-Jonah.aspx

Description: Due to the length of this passage, please see Bible Gateway for the full text of Jonah is that in both Matthew ( 1239-40 ) and Luke ( 1130 ), Jesus refers to the story of Jonah

Exodus 20:1-17 - Living in loving relationships with God, others and all creation

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Exodus-20117--Living-in-loving-relationships-with-God-others-and-all-creation.aspx

Description: deed must I do to have eternal life?” Jesus’ reply and the dialogue between Jesus and the young man are in Matthew

Psalm 97: 1-7 - Righteous King

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Psalm-97-17--Righteous-King.aspx

Description: the life, death and resurrection of Jesus Christ – the Paschal Mystery as Christians call in spite of evidence to the contrary, Jesus Christ in rising from the dead has overcome

1 Corinthians 11: 23-26 - Institution of Eucharist

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/1-Corhians-11-2326--Institution-of-Eucharist.aspx

Description: to intimate relationship with God, through Jesus, is both a privilege and a responsibility sacrifice that God made for humanity in Jesus, and believers return the favour by reaching

Galatians: Imagery and Symbolism

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Galatians-Imagery-and-Symbolism.aspx

Description: Christ Jesus personifies the Spirit reaching out not only to Jews, but to pagan Gentiles of “belonging to Christ”, “one in Christ Jesus”, “clothing the self in Christ” and “heirs

Deuteronomy 6:4-9 – The Shema

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Deuteronomy-649--The-Shema.aspx

Description: Jesus, Mary and Joseph, and all Jews recited it morning and evening and because of Jesus all Christians are familiar with its beginning

Matthew 18: 21-35 - Parable of the unforgiving servant

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-18-2135--Parable-of-the-unforgiving-servant.aspx

Description: reconciliation for whatever reason, we are asked by Jesus to be ready to forgive and to be Jesus reverses the seventy-seven-fold vengeance to seventy-seven times forgiveness

Matthew 6:5 - 15 - The Lord's Prayer

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-65--15--The-Lords-Prayer.aspx

Description: Scripture scholars agree that Matthew's gospel was written second It uses Marks gospel as a source In this text from Matthew, Jesus teaches the disciples how to pray to 'your Father

2 Samuel 7: 8-29 - The Davidic Covenant

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/2-Samuel-7-829--The-Davidic-Covenant.aspx

Description: From a Christian point of view, Jesus Christ is the Messiah, the one who brings to in the Kingdom of God, proclaimed by Jesus and united under Christ as King of Heaven and

Psalm 23: 1-6 – Psalm of David

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Psalm-23-16--Psalm-of-David.aspx

Description: that the title ‘shepherd’ was applied to Jesus Christ in a variety of New Testament texts, as it had been to Jesus’ ancestor, David

Matthew 22: 34-40 - The greatest commandment

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-22-3440--The-greatest-commandment.aspx

Description: 2112- 2337 highlight and focus on antagonism between Jesus and his own Jewish community Jesus is shown in conflict with particular representatives of Judaism in the person of

Matthew 25: 31-36 - Last judgement

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-25-3136--Last-judgement.aspx

Description: Judgment (2531-46), is the last formal teaching that Jesus gives in the Gospel of Matthew However, building a relationship with Jesus Christ is at the heart of being a Christian

Galatians 3:26-29 - One in Christ

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Galatians-32629--One-in-Christ.aspx

Description: Jewish Christian , and went on many missionary journeys to spread the teachings of Jesus not trying to convert the Gentiles to Judaism but rather to share in the mission of Jesus

Ephesians 1:1 - Communion of Saints

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Ephesians-11--Communion-of-Sas.aspx

Description: Ephesians 11 emphasises the centrality of Christ Jesus in the Church and the importance of Such lives are to be lived ‘in Christ Jesus’, i.e. in the Church, the Body of Christ

Numbers 15:37-41 - The tzitzit

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Numbers-153741.aspx

Description: Jesus, Mary and Joseph, and all Jews recited it morning and evening and because of Jesus, Christians are familiar with its beginning

Luke 15: 11-32 - The lost son, the forgiving father

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-15-1132--The-lost-son-the-forgiving-father.aspx

Description: one of several very well-known parables of Jesus that are only found in Luke's gospel, and most Christian theologians would argue that Jesus was not suggesting that repentance is

1 Corinthians 2: 9-13 – The Spirit of God

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/1-Corhians-2-913--The-Spirit-of-God.aspx

Description: the unity of the Christian community in Jesus Christ and a high moral standard from those who would follow in the footsteps of Jesus Christ

Galatians: Context and message

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Galatians-Context-and-message.aspx

Description: They were asserting that Jesus himself had not trained Paul and that Paul’s preaching of of the apostles in Jerusalem who had been trained by Jesus himself during his earthly life

Luke 10: 29-37 - The Good Samaritan

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-10-2937--The-Good-Samaritan.aspx

Description: crowd and in attempting to catch Jesus out publicly, he appears arrogant and unreceptive to Jesus' message

1 John 4: 4-12 - God’s love and mercy

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/1-John-4-412--Gods-love-and-mercy.aspx

Description: who held onto the humanity of Jesus and stressed the significance of Jesus’ incarnation for an orthodox, balanced Christology

Matthew 18: 15-20 - Church mission and authority

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-18-1520--Church-mission-and-authority.aspx

Description: 141, the focus shifts from the ministry of Jesus to the Jews in Galilee ( Mt 418-1358 ) to a greater emphasis on Jesus’ disciples

Matthew 18:10-14, Luke 15:1-7 - The lost sheep

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-181014-Luke-1517--The-lost-sheep.aspx

Description: was concern about what was the true teaching about Jesus and what came from false teachers Inevitably church leaders were struggling to be true to the life and teaching of Jesus

Acts 2:38 - Baptism

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Acts-238--Baptism.aspx

Description: Acts of the Apostles continues the narrative of the Jesus Movement as it moves beyond its every one of you in the name of Jesus Christ so that your sins may be forgiven, and you

Acts 2: 1-15 - Pentecost

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Acts-2-115--Pentecost.aspx

Description: to signify the importance of the mission of Jesus and that Jesus was the new covenant and is specifically linked to

Acts 2: 43-47 - Life among the believers

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Acts-2-4347--Life-among-the-believers.aspx

Description: So, it was important for Luke to write about Jesus in a way that showed that he was the aims were to show how the work of Jesus continued in the early church and to help his

Luke 1: 39-45 – Mary visits Elizabeth

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-1-3945--Mary-visits-Elizabeth.aspx

Description: historian, Luke investigated everything about Jesus and tried to communicate the truth about Jesus to the community, drawing on oral and

Luke 6: 20-26 - The Beatitudes

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-6-2026--The-Beatitudes.aspx

Description: an account of the life and mission of Jesus and the Acts of the Apostles tells the story The author paints a portrait of Jesus who is the fulfilment of God’s promises to Israel

Matthew 1: 18-25 - Announcement to Joseph

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-1-1825--Announcement-to-Joseph.aspx

Description: then in Mt.118-25 The Birth of Jesus the Messiah uses quotations from Isaiah 714 and 88-10 to indicate that Jesus is the fulfilment of the prophecy of Isaiah

Mark 3: 13-19 - Calling the twelve

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-3-1319--Calling-the-twelve.aspx

Description: Mountain By Jesus preaching on the mountains and coming down from on the mountain is making a parallel between Jesus and the descent of Moses from Mt. Sinai

Luke 10:25-37 – The Good Samaritan

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-102537--The-Good-Samaritan.aspx

Description: 25 Just then a lawyer stood up to test Jesus 29 But wanting to justify himself, he asked Jesus, “And who is my neighbour?” 30 Jesus replied, “A man was going down from Jerusalem

Luke 1: 46-56 - Mary’s song of praise

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-1-4656--Marys-song-of-praise.aspx

Description: an account of the life and mission of Jesus and the Acts of the Apostles tells the story So, it was important for Luke to write about Jesus in a way that showed that he was the

Acts 4: 32-37 - Life among the believers

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Acts-4-3237--Life-among-the-believers.aspx

Description: an account of the life and mission of Jesus and the Acts of the Apostles tells the story aims were to show how the work of Jesus continued in the early church and to help his

1 Corinthians 15: 1-11 - Raised from Death

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/1-Corhians-15-111--Raised-from-Death.aspx

Description: with a synopsis of the good news that Jesus died for human sins in line with what the has proof some of the people who saw Jesus after the resurrection are still alive and they

Galatians 3:27-29 - Baptism

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Galatians-32729--Baptism.aspx

Description: Baptism is lived out through faith in Jesus Christ and through the good works carried out by individual Christians and Christian Churches in the name of Jesus Christ

Luke 11: 1-13 - The Lord’s Prayer

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-11-113--The-Lords-Prayer.aspx

Description: has 230 verses in which he records sayings of Jesus which are not in Mark but which can be repay God for all that God has given, and so Jesus asks his Father to cast aside the debt

Mark 14: 22-25 - The Last Supper

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-14-2225--The-Last-Supper.aspx

Description: the passion, death and resurrection of Jesus Christ mean that the Eucharist is an expression of the New Covenant with God in Jesus Christ

Matthew 2: 1-12 - The visit of the wise men

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-2-112--The-visit-of-the-wise-men.aspx

Description: In his Genealogy of Jesus the Messiah ( Matthew 11- 17 ), the evangelist is at pains to emphasise the Jewish ancestry and credentials of Jesus the Messiah as the son of David

Mark 2: 23-28 – Sabbath laws and practices

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-2-2328--Sabbath-laws-and-practices.aspx

Description: Jesus’ disciples pluck heads of corn as they accompany Jesus through the grain fields one Sabbath day

Luke 1: 26-28 - The Annunciation

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-1-2628--The-Annunciation.aspx

Description: Spirit, who is at the origin of who Jesus is and also provides a link between Jesus and the prophets and between Jesus and his apostles

Matthew 25: 35-40 – Works of mercy

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-25-3540--Works-of-mercy.aspx

Description: Jesus is mentioned as the Son of Man The fact that Jesus identifies with those who are oppressed has led some to speak of seeing Jesus in the poor and serving him in them

Matthew 26: 17-19 - Passover

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-26-1719--Passover.aspx

Description: Jesus is the New Moses , the one who liberates his people from oppression For Matthew, Jesus and, by implication, the followers of Jesus and their Christian communities, are in

Luke 2: 15-20 - Visit of the shepherds

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-2-1520--Visit-of-the-shepherds.aspx

Description: So, it was important for Luke to write about Jesus in a way that showed that he was the His aim is to show that Jesus follows in the long line of Israel’s prophets and that he is

Luke 18: 35-43 - Giving sight to a blind man at Jericho

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-18-3543--Giving-sight-to-a-blind-man-at-Jericho.aspx

Description: an account of the life and mission of Jesus and the Acts of the Apostles tells the story The author paints a portrait of Jesus who is the fulfilment of God’s promises to Israel

Acts 1: 1-11 – Holy Spirit, the Ascension

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Acts-1-111--Holy-Spirit-the-Ascension.aspx

Description: an account of the life and mission of Jesus and the Acts of the Apostles tells the story So, it was important for Luke to write about Jesus in a way that showed that he was the

Luke 3:21 - 23

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-321--23.aspx

Description: John’s life connects with Jesus at the very beginning of Luke's infancy narrative when we A close reading of the Baptism of Jesus , in the gospels of Luke, Mark and Matthew will

Matthew 2: 13-15 - Escape to Egypt

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-2-1315--Escape-to-Egypt.aspx

Description: of the new Christian movement with its claim that Jesus was the long-awaited Messiah his Gospel, Matthew tries to show that Jesus is the New Moses , the one who liberates his

Matthew 5: 3-11 - The Beatitudes

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-5-311--The-Beatitudes.aspx

Description: He had to face the fact that Jesus had been rejected by the religious leaders of Judaism, and that only a minority of Jews had joined the community of Jesus' disciples

Luke 19: 1-10 - Zacchaeus

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-19-110--Zacchaeus.aspx

Description: This explains the public reaction to Jesus' invitation later in the story The text does not discuss how Jesus knows his name, but Jesus announces that it is necessary for him to

Luke 1: 1 – 2: 52 – Infancy narrative

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-1-1--2-52--Infancy-narrative.aspx

Description: There is a stress on Jesus as healer and peace-bringer The fact that Jesus was righteous and innocent is emphasised

Luke 17: 11-18 - Ten lepers

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-17-1118--Ten-lepers.aspx

Description: James Tissot Stained Glass of Jesus cleansing ten lepers Cleansing of the Ten Lepers Christ and the Lepers , Gebhard Fugel Jesus heals ten

Matthew 9: 35-36 – God’s love and mercy

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-9-3536--Gods-love-and-mercy.aspx

Description: the mission of God’s love and mercy which Jesus carried out is also the mission of Jesus’ disciples and the Christian Church which is founded on Jesus Christ

John 9: 1-39 – A man born blind receives sight

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/John-9-139--A-man-born-blind-receives-sight.aspx

Description: The central theme of John’s theology is life, and Jesus is the source of life we cannot look directly into the face of Jesus, but we can recognise Jesus in the face of others

Matthew 3:13-17

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-31317.aspx

Description: gospels and he is very keen to show Jesus as fulfilling the promises of the Old Testament is inferred that the voice from heaven is from God the Father since he calls Jesus 'my Son

John 15: 9-17 – The Father’s love

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/John-15-917--The-Fathers-love.aspx

Description: Here John stresses unity with Jesus and loving one another Jesus makes the connection between relationship and responsibility friendship with Jesus requires that we live by the

Mark 2: 1-12 - Healing of the paralysed man

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-2-112--Healing-of-the-paralysed-man.aspx

Description: the event, but to try and understand why Jesus acted as he did, because a closer analysis of the text reveals that it wasn’t healing that Jesus offered initially

Mark 5: 21–43; Matthew 9: 18–26; Luke 8: 40–56 - Jesus heals a crippled woman

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-5-2143-Matthew-9-1826-Luke-8-4056--Jesus-heals-a-crippled-woman.aspx

Description: In short, it was a social A study of the world of the time of Jesus would suggest that this is a reference to the prayer shawl that Jesus would have worn, as a faithful Jewish man

Romans 1:1-7 - God’s saving plan accomplished through Jesus’ life, death and resurrection

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Romans-117--Gods-saving-plan-accomplished-through-Jesus-life-death-and-resurrection.aspx

Description: For an outline of the Letter to power of what it means to be saved through Jesus Christ is shown in the life, death and resurrection of Jesus of Nazareth who is proclaimed by his

Mark 1: 14-20; Luke 5: 1-11 and Matthew 4: 12-22 – Jesus calls four fishermen

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-1-1420-Luke-5-111-and-Matthew-4-1222--Jesus-calls-four-fishermen.aspx

Description: 16 As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew Yet if you say so, I In Mark 114-20; Luke 51-11 and Matthew 412-22 Jesus calls four fishermen

Mark 1: 41; Mark 8: 22; Luke 8: 54; John 9: 2 – Jesus the healer

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-1-41-Mark-8-22-Luke-8-54-John-9-2--Jesus-the-healer.aspx

Description: Jesus not only touches the outcasts, but welcomes them back into community, into God's own people is revealed in the human touch of Jesus, in the restoration to community of those

Matthew 16: 16-17 – Jesus the Messiah

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-16-1617--Jesus-the-Messiah.aspx

Description: identity for the communities of the followers of Jesus for whom he writes his Gospel his own struggle to be faithful to Jesus and both Matthew’s Christian communities and our

Mark 1: 9-11 - The baptism of Jesus

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-1-911--The-baptism-of-Jesus.aspx

Description: Therefore, when Jesus goes into the water, this connection is similar to that of cleansing A close reading of the Baptism of Jesus in the gospel of Mark, as well as a comparison

Matthew 4: 18-22 - Jesus calls Peter, Andrew, James and John

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-4-1822--Jesus-calls-Peter-Andrew-James-and-John.aspx

Description: ( Gen 11-2 ) In watching Jesus call the fishermen from the sea, we are watching his Spirit Matthew draws attention to the fact that Jesus’ mission was never meant to be one that he

Mark 1: 40-45 - Jesus cleanses a leper

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-1-4045--Jesus-cleanses-a-leper.aspx

Description: leper ( Mk 140-45 ) show the authority of Jesus in deeds, just as the teaching of Jesus ( Mk its high point at Mk 1453-65 when Jesus’ identity is the focus of his ordeal before the

Luke 5: 12-16 - Jesus cleanses a leper

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-5-1216--Jesus-cleanses-a-leper.aspx

Description: an account of the life and mission of Jesus and the Acts of the Apostles tells the story Acts of the Apostles continues the narrative of the Jesus Movement as it moves beyond its

Matthew 5:17 – What did Jesus come to do?

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-517--What-did-Jesus-come-to-do.aspx

Description: is to be found only in acting as Jesus did and in developing the sorts of attitudes and behaviours that Jesus speaks about in Matthew’s Evangelical Discourse

Acts 17: 2-3 – Jesus as Messiah

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Acts-17-23--Jesus-as-Messiah.aspx

Description: The text Acts 172-3 is in that the audience of Jews and God-fearers that Jesus is the true Messiah expected by the Jewish people and that Jesus is the only way to salvation for Jew

Mark 16:1-8 – Jesus’ Resurrection

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-1618--Jesus-Resurrection.aspx

Description: in the text include three women followers of Jesus and a mysterious young man who is used the struggle for believers was to commit to Jesus and his Good News in the face of much

John 13: 1-20 - Jesus washes the disciples’ feet

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/John-13-120--Jesus-washes-the-disciples-feet.aspx

Description: the Kingdom is not the central focus of Jesus’ teaching in John as it is in the synoptics uses the metaphor of cleansing to indicate salvation Jesus is the one who was sent by the

Luke 17:3-4 Jesus teaches about forgiving others

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke1734.aspx

Description: gives an account of the life and mission of Jesus and the Book of Acts tells the story of So it was important for Luke to write about Jesus in a way that showed that he was the

Mark 1: 29-41 - Jesus at Simon’s house

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Mark-1-2941--Jesus-at-Simons-house.aspx

Description: leper ( Mk 140-45 ) show the authority of Jesus in deeds, just as the teaching of Jesus ( Mk is indicative of the author’s early focus on Jesus as a healer both of body and spirit

Luke 2: 1-14 - Birth of Jesus

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-2-114--Birth-of-Jesus.aspx

Description: The Gospel is the first of a original, gentile audience, the birth of Jesus clearly had implication for the whole of their known world Jesus was not just a saviour for the Jews

John 1:35-51 - The first disciples of Jesus

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/John-13551--The-first-disciples-of-Jesus.aspx

Description: John’s gospel is often called ‘the Jesus is the one of whom the prophets spoke, but he is greater than what the prophets imagined; Jesus is the one who fulfils Jacob’s evocative

Matthew 20: 29-34 - Jesus heals two blind men

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Matthew-20-2934--Jesus-heals-two-blind-men.aspx

Description: to be quiet when they called out to Jesus (v. 31) However, Jesus listens to their repeated cries and shows So, Jesus ‘opens their eyes’ and they ‘see’ and stand up and follow Jesus

Luke 13: 10-17 - Jesus heals a crippled woman

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-13-1017--Jesus-heals-a-crippled-woman.aspx

Description: No. They are ashamed because Jesus has out-debated them; because he has crafted a and courts with force of arms - is dangerous today, and was more so at the time of Jesus

John 6: 16-21 - Jesus walks on water

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/John-6-1621--Jesus-walks-on-water.aspx

Description: John does not intend for us to believe Jesus walked upon water but that John is saying Jesus was walking along the shore next to the

Acts 2: 29-33, 36 – Jesus the Messiah

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Acts-2-2933-36--Jesus-the-Messiah.aspx

Description: the Apostles continues the narrative of the Jesus Movement of the followers of Jesus as it developed beyond its predominantly Jewish

Luke 4: 16-21 - Jesus’ mission

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-4-1621--Jesus-mission.aspx

Description: uses the story to mark the very beginning of Jesus’ ministry and to show how Jesus is the fulfilment of Old Testament expectations Overview of Jesus' Ministry

Luke 2: 41-52 - Jesus in the temple

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Luke-2-4152--Jesus-in-the-temple.aspx

Description: The Passover was the major feast Luke reveals Jesus' identity gradually, bringing the reader along in an understanding of who Jesus is. So, this first clue comes from Jesus himself

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Your search for 'jesus' returned 6 results within Glossary

Definitions E - G

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Glossary-definitions-E--G.aspx

Description: Blessed Edmund Ignatius Rice (1762-1844) was the founder of two religious institutes of Heaven and Hell, the Second Coming of Jesus, the resurrection of the dead, the end of the

Definitions C - D

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Glossary-definitions-C--D.aspx

Description: The suffering and death of Jesus upon the Cross on the hill of Calvary just outside refer both to those who followed and supported Jesus during his life on earth and to those

Definitions N - R

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Glossary-definitions-N--R.aspx

Description: charism and apostolic work to give practical expression to the Good News of Jesus Christ The rising of Jesus Christ after his death and burial as recorded and referred to in the

Definitions S - Z

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Glossary-definitions-S--Z.aspx

Description: believe that Mary conceived her son, Jesus, miraculously by the agency of the Holy Spirit and remained a virgin before, during and after the birth of Jesus

Definitions H – M

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Glossary-definitions-H--M.aspx

Description: the Trinity assumed human form in the person of Jesus Christ and is both human and divine of Heaven’ are key elements in the teaching of Jesus as recorded in the New Testament

Glossary definition A - B

https://catholicidentity.bne.catholic.edu.au/scripture/SitePages/Glossary-definitions-A--B.aspx

Description: The word Allah is used mainly who formed the inner circle of Jesus’ followers and who provided energy and leadership to the early Christian communities following the death of Jesus