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Where is work from Shannon? I don't see her name anywhere here! 

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Where is work from Shannon? I don't see her name anywhere here! 

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I like the parallel images here of the baptism of Jesus.

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I like the parallel images here of the baptism of Jesus.

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This has great visual appeal - from the appropriate background to the colors and the animations, this is great to look at and also to learn from!

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I like the visual aids used, and the idea of highlighting the quotes. I think it would be a little easier to understand though if the quotes for each separation had a specific color.

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I liked to moving pictures it added a nice aspect to your project. It all works really well together

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i like the consistent layout and organization.

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I like the color nd the background and the use of quotes

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I think the colors coordination and the neatness help present your project in a good way

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The background matches nicely with your topic and overall the layout is really good

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I like the use of pictures and color, especially the gifs of the water and the dove

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I really like how you implemented moving photos within your project. I also liked the color scheme as well.

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I like the organization and the color of the boxes

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i like the moving photo and how it connects with the background. i also like how the information is easy to follow

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The pictures and background all relate to your topic really well. It is fun to look at

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Really like the background and the layout. It's very clean and the dark mode is appealing. Nice selection of pictures.

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i really like the images you used and i think it is really well organized

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I like how everything is in a column

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I like all the animated images you guys put in and the background works well with all the black posts.

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I like the water background- it connects with what you are talking about. I love the images you used.

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I like how you have a lot of pictures and video to help understand

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The Holy Spirit descended over the waters when Jesus was baptized.

When John the Baptist baptized Jesus, doves flew from the sky, representing the Holy Spirit descending over the baptismal waters.

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Jesus is the goal of redemptive history. In Ephesians 1:10 Paul observes that God has "[made] known to us the mystery of his will, according to his purpose, which he set forth in Christ, as a plan for the fullness of time, to unite all things in him." In Galatians 4:4, Paul has the same eschatological view in mind: "When the fullness of time had come, God sent forth his Son . . ." And Hebrews too observes the climactic arrival of the Son of God: "In these last days he has spoken to us by his Son . . ." (1:1). In short, the apostles, as model interpreters, understand all redemptive history to be leading to Jesus.

Consequently, it is not surprising to find that the typological structures of the Old Testament escalate until they find their telos in Jesus. In other words, Scripture begins with glimpses of the pre-incarnate Christ and gradually adds contour and color to the biblical portrait of the coming Messiah.

Over time, such glimpses of grace are developed and made more concrete as the types (i.e., events, offices, and institutions of the Old Testament) repeat and escalate. One prominent event that is repeated in the Old Testament is that of "baptism." As Peter observes in his first epistle, baptism corresponds (lit., is the antitype, or fulfillment) to Noah and his life-saving (make that humanity-saving) ark (1 Pet 3:20). It is this typological thread that I want to consider here. It is my aim to show that not only do Old Testament "types" prefigure Christ and his work of salvation, but they also grow in intensity and efficacy as the Incarnation of Christ nears.

Baptism in Typological Expression and Escalation
Noah
Baptism, as 1 Peter explains, begins not at the waters of Aenon (John 3:23), but in the opening chapters of the Bible. In Genesis 6, God intimates to Noah his plans to destroy the world. Humanity's sin has reached a critical mass; "every intention of the thoughts of [man's] heart was only evil continually" (6:5), and thus God was going to destroy world with water. Nevertheless, in that trial by water, God was going to save Noah and his family.

This is the origin of baptism. It is the headwaters of every other baptismal font, and it is important to know that of all the baptisms, this one is the weakest. At first glance, it may seem to be the most prominent. After all, the waters engulfed the whole earth. However, when we consider that Noah's ark only saved seven people-not including himself-we see just how weak this "baptism" was. It put in history the pattern of salvation through judgment, but it did little to effect salvation.

In a purely physical sense, it did spare the human race, but it had very little spiritual impact. As I argue in my dissertation, Noah functioned as a priest who mediated (and in a sense, still mediates) a non-salvific covenant for all people. Yet, as Genesis 9 shows, Noah's covenant mediation was weak. Like Adam, he too fell naked because of the fruit of the vine. His sons inherent a mixed blessing-Shem is blessed; Ham is cursed; Japheth stands somewhere in between.

Noah's trial by water gets baptism started, but as we will see, it is the weakest link in the typological chain.
Moses
Next, the people of Israel are baptized into the salvation mediated by Moses (1 Cor 10:2). Called by God, Moses himself undergoes a baptism of sorts when we was thrown into the Nile River (a place of death) and rescued miraculously by God through Pharaoh's own daughter (see Exodus 2). Harkening back to Noah's baptism, the basket Moses is placed in is actually an "ark" of refuge. Thus, Moses is making a linguistic connection between the two stories.

Eighty years later, when Yahweh saves the nation of Israel, he does so through the substitution of a lamb for the firstborn of Israel (an escalation of the substitution sacrifice found in Genesis 22) and the passage through the Red Sea. First Corinthians 10:2 calls this event Moses' baptism and like Noah's ark, it corresponds to the salvation ultimately found in Christ.

In redemptive history, it is a baptism that is greater than that of Noah, for it saves more than a handful of family members. The baptism of Moses saves the whole nation of Israel. At the same time, the event has a kind of intensity unmatched by the first flood. Whereas Noah boarded the ark before the waters came (Genesis 7). However, in the case of Moses, the waters stood ready to swallow them as the armies of Pharaoh rode towards them. With the cries of Israel fearing for their lives, God commanded Moses to raise his staff that he might part the waters and provide salvation (Exod 14:10-16). At the end of their safe passage, Moses pulled back his hand and the waters covered the heads of the Egyptians (v. 26). In this dramatic narrative, it is plain to see how the efficacy and intensity of baptism have escalated.
Joshua
A generation later, Joshua has taken the place of Moses. While he does not measure up to Moses status as a prophet (see Exod 34:10-12), he too is called "the servant of the Lord" (24:29), an appellation used regularly of Moses (Deut 34:5; Josh 1:1, 2, 7, 13, etc.). In his quest to lead Israel into the Promised Land, Israel again finds itself blocked by raging waters, waters that are in fact in flood stage (Josh 3:15). Like Moses, Joshua receives his instruction: "command the priests who bear the ark of the covenant, 'When you come to the brink of the waters of the Jordan, you shall stand still in the Jordan'" (v. 8). Joshua obeys. The priests enter the flood waters. The waters stand up in a heap (v. 13). And Israel is able to enter the Promised Land.

Like at the Red Sea, the leader of Israel leads God's people through dangerous waters at the command of God. Only notice the escalation. This time instead of raising his staff. God asks the priests to stand in the middle of the water. In this way, the risk involved is greater, but so is the pay off. Instead of delivering Israel from Egypt, Joshua brings the children of God into the very land God had promised. Whereas, Moses had successfully brought Israel out of bondage, he could not bring the nation to dwell with God. Now, a new Moses (Joshua), completes the task, and by the same strategy-the next generation of Israel are saved by baptism.
Jonah
Fast forward nearly a millennium and we arrive on the shores of the Mediterranean. Jonah, a prophet of the Lord, is given the task of preaching going to Nineveh and preaching repentance to the enemies of God (1:2). To feel the weight of this calling, consider going to Mecca and to preach repentance to leaders of ISIS. Such was his charge.

Reluctant to obey, Jonah goes in the opposite direction to Tarshish (1:3). While asleep on the boat, the Lord sends a storm and threatens to destroy the whole vessel (1:4). In the midst of God's fury, Jonah confesses his rebellion and implores the sailors to throw him overboard (1:12, 15). They oblige and immediately the storm abates (1:15). The men are saved (and give homage to Yahweh, 1:16), and Jonah's death is certain (to those on the boat, at least).

Jonah 2 continues the story from the belly of the fish. Jonah recounts how in the stormy waves, the waters engulfed him; the seaweed entangled him. In that casket with gills, he offered a prayer to God. Undeserved, God saved Jonah. What normally would mean the end of life (death by aquatic consumption) served to be the means of his deliverance. Three days later (1:17), his life was returned to him as the fish spit him out on dry ground (2:10).

In the midst of the drama, we can see another picture of baptism emerge. Like Moses and Joshua-the representative leaders of Israel-Jonah too occupies an office among God's covenant people. As a prophet, his life does more than bring God's word to the people of Israel. He embodies the nation of Israel. And his rebellion against God displays the attitudes of Israel in the days leading up to exile.

Still, his life, "death," and "resurrection" do more than speak a word to ancient Israel. They also depict the kind of baptism that Jesus will undergo (Matthew 12:40). Following the trajectory of previous baptisms, Jonah's baptism is both similar and different. It too displays the fury of God's wrath, and the means of salvation a type of baptism-Jonah's substitionary death spared the Gentile sailors and his preaching brought a whole city to repentance (Jonah 3).

Without getting into the details of what this repentance was, it is noteworthy that Jonah's act of baptism was both more costly and more powerful than any previous baptism. In Noah, Moses, and Joshua, no one died. The people of Israel thought they were going to die; the priests in the Jordan River might have expected to die, but they didn't. In Jonah's case, he actually did die-or at least, he appeared to die to the sailors of the boat.

To us, who have the vantage of seeing the whole story, we can best assess his three-day fish ride as an act that looked like death. At the same time, his baptism effected a wave of repentance far larger than anything Israel had ever seen. For the nation of Israel, which was delivered from Egypt in Moses' baptism, died in the Wilderness (Psalm 95). Likewise, the generation that took the land enjoyed the blessings therein, but nothing is said of a spirit of repentance. By escalation, the work that took place in Nineveh was far larger in its scope than any baptism to date-still it was only a shadow of the real thing.
Jesus
Like Moses, Jesus experienced two baptisms. At the onset of his ministry, Jesus "to fulfill all righteousness" (Matt 3:15) underwent the baptism of John (Matthew 3). This baptism identified him with the people of Israel and also functioned to put him back into the land-like Joshua who was entering the Promised Land, Jesus (as a New Joshua) was baptized by John, who was baptizing outside the Land, on the other side of the Jordan (John 1:28). Like Moses, this baptism was not so much for the salvation of his people. It was an identity-marker of his ministry.

Jesus' second baptism is the one which all the others point. In Mark 10:39, in discussing with his disciples who is the greatest, he says to James and John: "The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized." He implies in his language the baptism of his death (cf. Rom 6:4-6), the suffering that he has come to earth to embrace. He tells his followers that they too will suffer with him and for him, but not before he goes to the cross first. It is clear that in Jesus mind, baptism is an ordeal whereby he will put himself under the wrath of God.

Like Noah, his cross will become a refuge for all who seek rest in him. Like Moses' staff, he will be lifted up, so as to deliver his people from impending death. Like the priests in the Jordan, he will insert himself into the very stream of God's wrath. And like Jonah, Jesus will volunteer himself to be swallowed in the earth, so that he might save the nations. Indeed, in all of these ways Jesus fulfills and supersedes the previous examples of baptism.

Putting It All Together

With the full light of revelation, we can see how each of these previous baptisms foreshadow with increasing intensity and efficacy the cross of Jesus Christ. Indeed, this is the point to be made: it seems that the magnitude of the suffering in the Old Testament baptism does relate (in some unspecified way) to the magnitude of God's mercy. As redemptive history progresses, the various types increase in passion (suffering) but also in the measure of their salvation-from Noah's family, to the nation of Israel (Moses and Jonah), to the nations (Jonah). In each case, the baptism is physical, not spiritual, but that's because none of them accomplish what Christ alone can.

Therefore, in Jesus' case, since his sacrifice is offered with his own blood, his death has the power to not only procure forgiveness for all his people. It ensures that his message will reach his elect from every corner of the earth, the family of faith that he is saving from the coming wrath of God.

To this day, we still observe the powerful working of the cross of Christ, as it is reconciling all things (Col 1:20). And therefore, as we read the Old Testament, we must observe how God is preparing the way for his Son to come. And we must marvel at the wisdom and power of God to save us through Christ's superlative baptism.

Soli Deo Gloria, ds

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From Noah's Baptism to Jesus' Crucifixion: A Study in Typological Escalation

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Jesus is the goal of redemptive history. In Ephesians 1:10 Paul observes that God has "[made] known to us the mystery of his will, according to his purpose, which he set forth in Christ, as a plan for the fullness of time, to unite all things in him."

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Acts 2:38
"Peter replied, 'Repent and be baptized, every on of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit."

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The Holy Spirit moved over the waters of the earth in Genesis (new creation).
-Biblical Typology

In this way, the Holy Spirit moving over the waters in Genesis represents its action with a biblical aspect, Genesis itself.

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Another figure associated with Baptism is Noah.

We should note in this case that Noah and his family were
not in the water at all. They were "in the ark,' which is a type of the Lord Jesus. Christ was baptized under the waves and billows of God's wrath, and it is His baptism that saves, not our own baptism. The passage says, "in like figure."
Those who stayed out of the water were saved by the ark which was in the water. Those who are "in Christ" are saved by the baptism of Christ on Calvary.

-Biblical Dictionary

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Jesus was baptized by John the Baptist in order to carry out Jewish Law even though it was unnecessary for him. Jesus' baptism was also a way for Jesus to affirm his humanness.

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One of the most prominent figures shown in the sacrament of Baptism is Jesus.

His baptism had nothing to do with salvation, new birth, or forgiveness. He said that He did it "to fulfill
all righteousness." He took His place publicly by this rite with those who were to walk in newness of life and be known as Christians, believers or saints of God.

-Biblical Dictionary

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The sacrament of Baptism is the reason we are all Catholic. Through the Sacrament of Baptism, we are wiped of our Original Sin and we receive the Holy Spirit.

The  Holy Spirit descended over the waters when Jesus was baptized.
-Biblical Typology

The Sacrament of Baptism is shared with all of the Christian denominations. It is important to find what we share in common with our Christian family. Baptism gives a faithful parallel to Jesus' death for man. When we receive Baptism we receive God's true gift of everlasting life in heaven when Jesus returns to earth.

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Baptism as a Type can be shown through different biblical aspects:

In Matthew 3:11 (b),  Two baptisms seem to be included in this passage. The first is the baptism of the believer in the Holy Spirit. The second
one seems to be the baptism of the sinner in the lake of fire from which there is
no resurrection. The Lord Jesus gives us over to the Holy Spirit when He saves."

-Biblical Dictionary.

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I do really like the consistent colors...

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I do really like the consistent colors...

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And the way that you layout this particular section is creative and effective!

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The info is good and you cover the aspects well...

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The info is good and you cover the aspects well...

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I'm of mixed mind though about the vertical, long-boxed layout. This puts too much text in a narrow line and the viewer gets fatigued in reading back and forth. Break up the text into other posts. Highlight the most important parts of the text.   Or just make the boxes wider by dragging from the side after you finish the text in the box.

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There is a communion of all holy people between the Church and Heaven.  The Saints in Heaven intercede for the living and those in purgatory. The living can pray to the saints for help.

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Everyone in the church shares a communion in spiritual goods
They are...
-communion in faith: we share the faith from the apostles
-communion in sacraments: the sacraments unite us all to God
-communion of charisms: They are talents that are for the good of all
-communion of goods: All Christians should be eager to help the poor
-communion of charity: Every act of charity helps the whole body of Christ

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THE THREE TYPES OF COMMUNION THE CHURCH PROVIDES; WITH PEOPLE THROUGHOUT THE WORLD

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THE THREE TYPES OF COMMUNION THE CHURCH PROVIDES; WITH PEOPLE THROUGHOUT THE WORLD

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The mission given to the church by Christ is to witness to the gospel and baptize in his name. The church is joined imperfectly with all those who are baptized but have not remained united under the pope. Non-Christians are able to share in a different and special way with the church. The church has a mission to proclaim to all people to Gospels even if they do not believe. The trinity has love for all people. The Catechism states, " The ultimate purpose of mission is none other than to make men share in communion between the Father and the Son in their Spirit of love" (CCC 850). Because of human solidarity, when one catholic is suffering we all suffer together. We as Catholic try to make and enforce all that will befit all (social justice). We are able to live in peace with all people throughout the world. We work to avoid war and improve the world and we do that through helping all the people in the world.

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THE THREE TYPES OF COMMUNION THE CHURCH PROVIDES; WITH OTHER PEOPLE

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THE THREE TYPES OF COMMUNION THE CHURCH PROVIDES; WITH OTHER PEOPLE

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We as Catholic form a type of community that forms the Body of Christ and community in our local parishes. In our parishes we welcome everyone even those who have different beliefs or views than us. We see value in every human and believe every person has something positive to bring to the church. We share communion with the church worldwide and our vocation and mission is to connect local church's and the universal Roman Catholic church.

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The Church is founded on the Apostles, who are authorized to act in the name of Jesus. Their teachings are passed down through the sacrament of Holy Orders; where priests and bishops can trace back their authority to the Apostles.

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The word "catholic" means universal; the Church is shown to be universal because;

1) Christ is present- Where there is Christ Jesus, there is the Catholic Church (CCC 830)

2) The Church's mission is for everyone.

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The Holy Spirit's presence plays a big part in the Church; clearly seen in the lives of people like Mary and many other saints. Following in their example, we'll grow in holiness by participating in the sacraments and mission of charity.

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One parish is part of an even bigger diocese, that together makes up the universal Church. All local Churches within the one universal Church are united to one another; this is because local communities share the same Mass and sacraments that was passed down from the apostles.

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The third major role we have in our participation in the Church is the role of King.

To be "King" helps us to overcome our own sinfulness and encourage the world at large to do the same. We have a powerful duty, a gift given by Christ of "royal freedom". Unlike the government form of kings and royalty, in the Catholic sense, being king means to serve the people they are charged to protect and provide welfare for. The Church carries out its royal mission in several ways, one of which is establishing and maintaining foreign missions, not only through spreading the Word of God, but by serving people. Ways in which the Catholic faith serves people can be through giving food, clothing, shelter, and education to those most in need of it. Therefore, if Catholics involve themselves in the Church's royal mission, they may become a sign of Christ's presence in every aspect of the world today.

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Another major role in our participation of the Church is our duty as Prophets.

To be a Prophet means to be someone who speaks God's Word to others, be witnesses of Jesus Christ, and be a person who reminds people to persevere in true faith. Through the sacraments of the Church, we can be transformed into evangelists, or "God's co-workers". Everywhere we go, we can bring Christ's presence to others, through everything we do.

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THE THREE TYPES OF COMMUNION THE CHURCH PROVIDES; WITH CHRIST 

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THE THREE TYPES OF COMMUNION THE CHURCH PROVIDES; WITH CHRIST 

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"[The Church] draws her life from the word and the body of Christ and so herself becomes Christ's body" (CCC 789) . In Pope John Paul II Redemptor Hominis he explains, "each person may be able to find Christ, in order that Christ may walk with each person the path of life" (13). Through the Holy trinty we are able to come together as a Church to encounter and deeper our relationship with the Lord. Whatever we do as Catholics, we do as a Body of Christ, as Christ would do in our world today.

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Definition- All of the living faithful and all the deceased faithful and those being purified after death and those already in Heaven

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THE CHURCH AS VISIBLE SIGNS - THE 4 MARKS OF THE CHURCH

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THE CHURCH AS VISIBLE SIGNS - THE 4 MARKS OF THE CHURCH

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A sacrament is a visible sign of divine dimension, and the Church is a visible sign of Jesus; therefore it has 4 distinguishing characteristics or marks. They are; one, holy, catholic, and apostolic.

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Priest, Prophet, and King all refer to how our participation in the Church transforms us into these roles.

Our mission as Priests is not explicitly the same as the actual priesthood of bishops and priests, it is rather a way of means that we can act like Christ. This all begins with our initiation into the Catholic Faith through the sacrament of Baptism. As Priests, we are all given specific duties in which to act upon. These include: spiritual sacrifices to God, personal holiness, and helping others grow in holiness. We have a duty to worship God at all times, the gift of grace to share in God's life with him, and taking part in the sacraments which transform us into a community of faith, hope, and charity.