Reo2 Module 7
Reo2 Module 7
MODULE 7
Names: _____________________________________________________________
Instructor/Professor: ______________________________________________________________
Date: ______________________________________________________________
Introduction. Do we need to prepare ourselves for this vocation, marriage? This module
presents that preparation in marriage is a condition sine qua non. Man and woman will not just
get married as they wish and like. They need to prepare themselves. They have to know the pros
and cons of married life.
.
.
Quaestio
ACTIVITY 1: Anticipation Reaction Guide (ARG)
What are your ideas when you think about preparing for marriage and building your own family? What
are the things that a man or a woman needs to prepare him/herself in marriage? Do I need to know first
myself and become mature before getting married? Do I need to plan and prepare myself in getting married?
Is it proper that I should wait for the right time, right moment and right person in order to get married? Is
being at the right age will be the right time and moment to get married? Is sexuality the same with sex and
gender? Start the module by answering the first column of the Anticipation Reaction Guide (ARG).
Instruction: Respond to each statement twice. Once before the lesson and again after reading the discussion
of the lesson
1. Personality tests. Assessments like Enneagram and Myers-Briggs provide insights into
the dominant patterns of behavior for your personality type.
(https://www.truity.com/test/enneagram-personality-test
(TAKE PICTURE OF THE RESULT AND POST IT IN THE ANSWER SHEET)
https://www.crystalknows.com/enneagram-test; https://enneagramtest.net/
Click Get Started Free, Sign Up, and Start!
(TAKE PICTURE OF THE RESULT AND POST IT IN THE ANSWER SHEET)
2. Strengths assessment. The Values in Action Strength Test from the University of
Pennsylvania will highlight your most natural strengths and your weaknesses.
(https://www.viacharacter.org/survey/Account/Register)
Click Get Started Free, Sign Up, and Begin the Survey!
(TAKE PICTURE OF THE RESULT AND POST IT IN THE ANSWER SHEET)
3. Self-reflection. Take time each evening to reflect on your behavior for the day. How
do you perceive yourself? How do others perceive you? What can I learn from observing
my behavior today?
4. Personal values. Core values answer the question: what’s most important to
me? When you become aware of your personal values, you can evaluate if you’re living
in accord with them.
5. Personal vision. We have an ideal future self. This future self is our realized innate
potential. Maslow found that self-actualizing individuals all have a sense of destiny.
Invest time to clarify your personal vision for the future.
6. Journaling. Capturing your inner thoughts and feeling in a journal helps us objectify
them.
7. Personal narrative. Your life story is a fundamental component of your personality.
Psychologist Dan McAdams says, “The stories we tell ourselves about our lives don’t just
shape our personalities—they are our personalities.”
8. Shadow work. We are complex creatures with opposing tensions within us. For every
aspect of our character we identify with, an opposing quality lives within our
unconscious. Shadow work seeks to bring these opposing qualities to light so they won’t
influence our behavior.
9. Inner Dialogue. Within our minds is a family of inner voices (or subpersonalities) with
their thoughts, feelings, and behaviors. Dialoguing with these characters out loud or in a
journal helps us develop self-awareness of our emotional terrain. See Jay Earley’s Self-
Therapy (audiobook) for a step-by-step process.
10. Observe others. We are all more alike than we are different. In observing other
people, we can often learn a great deal about our behavior.
All of these activities and processes help you get to know your personality, improve intrapersonal
intelligence, and build self-awareness.
Objectio
One of the prevailing problems of the society right now is early or teenage
pregnancy. Teenager at present only recognizes the need of their body. They never
look and consider the consequences of their acts. Sexuality is equated with sex.
Sexual freedom is the name of the game. They believe that the more you have
sexual experiences the better, you become an expert. Sex becomes a temporary
recreational activity without any consequence or obligation or commitment, and
chastity is ridiculed. Sex becomes a commodity but not an expression of a
responsible total giving of oneself. Watch the videos link below and discover how
the Catholic Church explained sexual intimacy outside the context of marriage, is a
lie. Write a reflection paper on the proposed title “Sex is the Celebration of Selfless
Giving of Life and Love”. Take note what you understand from the videos.
Activity 3 Link: https://www.youtube.com/watch?v=PgWYNJ9C9E4
Format:
12 Times New Roman
Single Space
Short Bond paper
Analysis/Sed
Contra
"God is love and in himself he lives a mystery of personal loving communion. Creating the human race
in his own image . . .. God inscribed in the humanity of man and woman the vocation, and thus the capacity and
responsibility, of love and communion." [FC 11] (CCC 2331)
"God created man in his own image... male and female he created them"; [Gen 1:27] He blessed them
and said, "Be fruitful and multiply"; [Gen 1:28] "When God created man, he made him in the likeness of God.
Male and female he created them, and he blessed them and named them Man when they were created." [Gen
5:1-2]
Sexuality affects all aspects of the human person in the unity of his body and soul. It especially concerns
affectivity, the capacity to love and to procreate, and in a more general way the aptitude for forming bonds of
communion with others. [CCC 2332]
Everyone, man and woman, should acknowledge and accept his sexual identity. Physical, moral, and
spiritual difference and complementarity are oriented toward the goods of marriage and the flourishing of
family life. The harmony of the couple and of society depends in part on the way in which the complementarity,
needs, and mutual support between the sexes are lived out. [CCC 2333]
"In creating 'male and female,' God gives man and woman an equal personal dignity." [FC 22; Cf. GS 49
# 2] "Man is a person, man and woman equally so, since both were created in the image and likeness of the
personal God." [MD 6] [CCC 2334]
Each of the two sexes is an image of the power and tenderness of God, with equal dignity though in a
different way. The union of man and woman in marriage is a way of imitating in the flesh the Creator's
generosity and fecundity: "Therefore a man leaves his father and his mother and cleaves to his wife, and they
become one flesh." [Gen 2:24] All human generations proceed from this union. [Cf. Gen 4:1-2, 25-26; 5:1]
[CCC 2335]
Jesus came to restore creation to the purity of its origins. In the Sermon on the Mount, he interprets
God's plan strictly: "You have heard that it was said, 'You shall not commit adultery.' But I say to you that
everyone who looks at a woman lustfully has already committed adultery with her in his heart." [Mt 5:27-28]
What God has joined together, let not man put asunder. [Cf. Mt 19:6] [CCC 2336]
Beginning with the fifth address of the Theology of the Body series, St./Pope JP II begins the analysis of
the experiences recorded in the second chapter of Genesis. One of John Paul’s key points is that in the second
chapter, as opposed to the first one, Adam is created before Eve. Before the Creation of Eve, Adam is not
defined as a male. Masculinity and femininity are only mentioned after the Creation of Eve. Adam (humanity)
is alone. Adam comes to realize his solitude, that he is alone, when God asks him to name the animals present in
the Garden. Through this process, Adam realizes that there is no other created being like him, that he is in fact
alone in the world. The naming of the animals is actually Adam’s search of his own identity.
In the section entitled, “The Metaphysical Analysis of Love,” Karol Wojtyla discusses a number of
aspects that make up the “invisible” side of love, namely attraction, desire, goodwill, reciprocity, and
friendship. These are experiences that men and woman have when they meet one another.
Wojtyla takes as his starting point the fact that "love is always a mutual relationship between persons," a
relationship based on "particular attitudes toward the good, adopted by each of them individually and by both
jointly" (p. 73). He then outlines the balance of the chapter and the need to present a metaphysical,
psychological and ethical analysis of the elements of love as a relationship between persons, particularly
between a man and a woman.
Here Wojtyla is concerned with one basic element in human love, that of attraction. He is, in short, here
concerned with what the medievals called the amor complacentiae (the English text mistakenly reads amor
complacentia). As an attraction love includes a cognitive element--a cognitive commitment of the subject--but
there is in attraction something more, extra-intellectual and extra-cognitive factors involving a commitment of
the will. Wojtyla maintains that attraction is "so to speak, a form of cognition which commits the will but
commits it because it is committed by it," and because the human person is a bodily being, attraction likewise
involves the emotions.
The principal point is that an attraction consists of responses to a number of distinct values. Since these
values have their source in a person, attraction has "as its object a person, and its source is the whole person."
From this it follows that "attraction is of the essence of love and in some sense is indeed love, although love is
not merely attraction" (p. 76). Attraction is not just an element of love but "one of the essential components of
love as a whole" (pp. 76-77). One is attracted to a value one finds in a person, a value to which one is
particularly sensitive.
But Wojtyla holds that love as attraction must be rooted in the truth, and that emotional-affective
reactions (whose object is not the truth) can distort or falsify attractions--if so, emotional love easily turns to
hate (pp. 77-78). Thus in any attraction "the question of the truth about the person towards whom it is felt is so
important.... the truth about the person who is its object must play a part at least as important as the truth of the
sentiments. These two truths, properly integrated, give to an attraction that perfection which is one of the
elements of a genuinely good and genuinely 'cultivated' love" (p. 78)--and obviously sexual values can elicit
attraction. It is therefore important, Wojtyla continues, "to stress that the attraction must never be limited to
partial values, to something which is inherent in the person but is not the person as a whole. There must be a
direct attraction to the person: in other words, response to particular qualities inherent in a person must go with
a simultaneous response to the qualities of the person as such, an awareness that a person as such is a value, and
not merely attractive because of certain qualities which he or she possesses" (p. 79). In the development of this
theme Wojtyla makes the following most significant comment: "A human being is beautiful and may be
revealed as beautiful to another human being" (p. 79). And beauty is more than skin deep: the love between
persons, and between a man and a woman has as one of its components an attraction originating "not just in a
reaction to visible and physical beauty, but also in a full and deep appreciation of the beauty of the person" (p.
80).
An attraction—a “liking”— happens quite naturally between men and women. An instant or initial
attraction occurs, Wojtyla writes, as a result of natural sexual desire, but in order to really like someone on the
personal level, we have to know them. Attraction to another person—a man to a woman, a woman to a man—
“does not mean just thinking about some person as a good, it means a commitment to think of that person as a
certain good, and such a commitment can in the last resort be effected only by the will.” This is a really
important point: we have to consent to an attraction before it will really take hold. Feelings may arrive
spontaneously, but not a full attraction of one person to another.
Our culture says the opposite: that attraction is a blind force, a passion, that moves people without their
consent. We think that we have to be attracted to so-and-so; we have no choice in the matter. Wojtyla says that
is not true: “At the base of attraction is a sense impression, but this is not decisive in itself. For we discover in
an attraction a certain cognitive commitment of the subject, a man, let us say, towards the object, in this case a
woman.”
Let’s say that a man sees a woman at a bar and is struck by her; He thinks she’s the most beautiful
woman he’s ever seen. He starts walking over to ask for her number… when he realizes that she’s wearing a
wedding ring. If he’s a good man (we’re going to presume that he is), the moment is over. “That woman at the
bar” may always be the most beautiful woman the man has ever seen, but he’s not going to nurture an attraction
toward her. He knows that being attracted to someone else’s wife is not going to make him happy. (Obviously,
if he decided that he had “no choice” but to pursue an attraction to her regardless of her marriage, he’s not a
good man!)
Wojtyla also analyzes the unpredictability of attraction, pointing out that every human person is
complex and reacts to different qualities in others based on temperament, past experience, family background,
etc. You can never tell who is going to like each other! We are all a mixed bag, if you will. (Wojtyla’s phrase is
“uneven good.”) This is why setting friends up on blind dates can be risky (though it’s a risk we encourage you
to take!).
Wojtyla writes that an attraction must discover that it is rooted in the truth about the person before it can
be called love. Perhaps Sally thinks that Harry is kind, but then she sees him repeatedly acting in an unkind
way. Perhaps Harry thinks Sally is sweet and then finds her kicking puppies. This is when disillusionment sets
in: “This person isn’t who I thought they were!” Wojtyla writes, “This emptiness and the feeling of
disappointment which goes with [this experience] often produce an emotional reaction in the opposite direction:
a purely emotional love often becomes an equally emotional hatred for the same person.”[v] That’s why it’s so
important to always seek to know the real person, not the image in your head!
To sum things up: attraction is the beginning of love, but requires knowledge and truth to become the
kind of love that marriage can be built on.
Wojtyla next considers love as desire, or what the medievals called the amor concupiscentiae (not amor
concupiscentia, as the text reads). Desire belongs to the very essence of love, and does so because the human
person, as a limited and not self-sufficient being, is in need of other beings (p. 80). In particular, a man as a
being of the male sex is in need of a woman as a being of the female sex and vice versa: the two are
"complementary," i.e., they help fulfill each other, and the sexual urge is oriented in part to this completion of
the one sex by the other. "This is 'love of desire,' for it originates in a need and aims at finding a good which it
lacks. For a man, that good is a woman, for a woman it is a man" (p. 81).
But, and this is most important, "there is...a profound difference between love as desire (amor
concupiscentiae) and desire itself (concupiscentia), especially sensual desire." Desire as such implies a
utilitarian attitude. Hence "love as desire cannot be reduced to desire itself. It is simply the crystallization of the
objective need of one being directed towards another being which is for it a good and an object of longing. In
the mind of the subject love-as-desire is not felt as mere desire. It is felt as a longing for some good for its own
sake.... love is therefore apprehended as a longing for the person, and not as mere sensual desire,
concupiscentia. Desire goes together with this longing, but is...overshadowed by it" (p. 81). Wojtyla notes that
"to be useful is not the same as being an object of use.... thus, true 'love as desire' never becomes utilitarian in
its attitude for [even when desire is aroused] it has its roots in the personalistic principle" (p. 82).
Here Wojtyla is concerned with what the medievals termed amor benevolentiae. "Love is the fullest
realization of the possibilities inherent in man.... The person finds in love the greatest possible fullness of being,
of objective existence....A genuine love is one in which the true essence of love is realized--a love which is
directed to a genuine...good in the true way" (pp. 82-83).
Love of benevolence or benevolence is essential to love between persons. It is unselfish love, for
goodwill is free of self-interest and is indeed "selflessness in love.... Love as goodwill, amor benevolentiae, is
therefore love in a more unconditional sense than love-desire" (p. 83).
Additional topics:
d. Reciprocity
Wojtyla here notes that since human interpersonal love, and particularly the love of man for woman and
vice versa, is a love which exists between them, this suggests that "love is not just something in the man and
something in the woman--but is something common to them and unique" (p. 84). We come now to the
communication of incommunicable persons. How is this possible? How can the "I" and the "Thou" become a
"We"?
The path lies through the will. "The fact is that a person who desires another person as a good desire
above all that person's love in return for his or her own love, desires that is to say another person above all as
the co-creator of love, and not merely as the object of appetite.... The desire for reciprocity does not cancel out
the disinterested character of love.... Reciprocity brings with it a synthesis, as it were, of love as desire and love
as goodwill" (pp. 85-86). Wojtyla then recalls Aristotle's thought on friendship and reciprocity. Aristotle
distinguished different kinds of reciprocity, depending on the "good on which reciprocity and hence the
friendship as a whole is based....If it is a genuine good...reciprocity is something deep, mature and virtually
indestructible....So then...if that which each of the two persons contributes to their reciprocal love is his or her
personal love, but a love of the highest ethical value, virtuous love, then reciprocity assumes the characteristics
of durability and reliability [leading to trust"] (pp. 86-87). A utilitarian attitude, rooted in a merely useful good
and not an honest good, destroys the possibility of true reciprocity (p. 87).
e. Friendship
Here Wojtyla first analyzes sympathy as an emotional kind of love whereby one feels with another and
refers to experiences that persons share subjectively. The danger here is that what will count is the value of the
subjectively experienced emotion (the sympathy) and not the value of the person (p. 90). But sympathy has the
power to make people feel close to each other; it is hence quite important as a palpable manifestation of love.
But the most important element in love is will, and sympathy must be integrated into the person through the will
if friendship, based on the objective value of the person, is to take root: "sympathy must be transformed into
friendship, and friendship supplemented by sympathy" (p. 91). But "friendship...consists in a full commitment
of the will to another person with a view to that person's good" (p. 92). While love is "always a subjective thing,
in that it must reside in subjects," at the same time "it must be free of subjectivity. It must be something
objective within the subject, have an objective as well as a subjective profile." It must, in other words, be rooted
in friendship. Comradeship, while distinct from both sympathy and friendship, can ripen into friendship
inasmuch as it "gives a man and a woman an objective common interest" (p. 94).
b. Total
Married love is total. It is a unique kind of love that results in bodily and spiritual oneness and mutual
belonging. Given to each other by God, husband and wife are called to share everything with the other and to
put the other first. Most especially, the oneness to which husband and wife are called is made visible in the very
flesh of their children.
5. Education in Chastity
a. Chastity as a Virtue (CCC 2347 and ST Q 151)
Chastity means the successful integration of sexuality within the person and thus the inner unity of man
in his bodily and spiritual being. Sexuality, in which man's belonging to the bodily and biological world is
expressed, becomes personal and truly human when it is integrated into the relationship of one person to
another, in the complete and lifelong mutual gift of a man and a woman. [CCC 2337])
The virtue of chastity therefore involves the integrity of the person and the integrality of the gift.
The chaste person maintains the integrity of the powers of life and love placed in him. This integrity
ensures the unity of the person; it is opposed to any behavior that would impair it. It tolerates neither a double
life nor duplicity in speech. (CCC 2338).
Chastity includes an apprenticeship in self-mastery which is a training in human freedom. The
alternative is clear: either man governs his passions and finds peace, or he lets himself be dominated by them
and becomes unhappy. [Cf. Sir 1:22] "Man's dignity therefore requires him to act out of conscious and free
choice, as moved and drawn in a personal way from within, and not by blind impulses in himself or by mere
external constraint. Man gains such dignity when, ridding himself of all slavery to the passions, he presses
forward to his goal by freely choosing what is good and, by his diligence and skill, effectively secures for
himself the means suited to this end." [GS 17] [1767]
Whoever wants to remain faithful to his baptismal promises and resist temptations will want to adopt the
means for doing so: self-knowledge, practice of an asceticism adapted to the situations that confront him,
obedience to God's commandments, exercise of the moral virtues, and fidelity to prayer. "Indeed it is through
chastity that we are gathered together and led back to the unity from which we were fragmented into
multiplicity." [St. Augustine, Conf. 10, 29, 40: PL 32, 796] [CCC 2340]
The virtue of chastity comes under the cardinal virtue of temperance, which seeks to permeate the
passions and appetites of the senses with reason. [CCC 2341]
Self-mastery is a long and exacting work. One can never consider it acquired once and for all. It
presupposes renewed effort at all stages of life. [Cf. Titus 2:1-6] The effort required can be more intense in
certain periods, such as when the personality is being formed during childhood and adolescence. [CCC 2342]
Chastity has laws of growth which progress through stages marked by imperfection and too often by sin.
"Man... day by day builds himself up through his many free decisions; and so he knows, loves, and
accomplishes moral good by stages of growth." [FC 34] [CCC 2343]
Chastity represents an eminently personal task; it also involves a cultural effort, for there is "an
interdependence between personal betterment and the improvement of society." [GS 25 # 1] Chastity
presupposes respect for the rights of the person, in particular the right to receive information and an education
that respect the moral and spiritual dimensions of human life. [CCC 2343]
Chastity is a moral virtue. It is also a gift from God, a grace, a fruit of spiritual effort. [Cf. Gal 5:22] The
Holy Spirit enables one whom the water of Baptism has regenerated to imitate the purity of Christ. [Cf. 1 Jn
3:3] [CCC 2345]
Charity is the form of all the virtues. Under its influence, chastity appears as a school of the gift of the
person. Self-mastery is ordered to the gift of self. Chastity leads him who practices it to become a witness to his
neighbor of God's fidelity and loving kindness. [CCC 2346]
The virtue of chastity blossoms in friendship. It shows the disciple how to follow and imitate him who
has chosen us as his friends, [Cf. Jn 15:15] who has given himself totally to us and allows us to participate in his
divine estate. Chastity is a promise of immortality. [CCC 2347]
Chastity is expressed notably in friendship with one's neighbor. Whether it develops between persons of
the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion.
All the baptized are called to chastity. The Christian has "put on Christ," [Gal 3:27] the model for all
chastity. All Christ's faithful are called to lead a chaste life in keeping with their particular states of life. At the
moment of his Baptism, the Christian is pledged to lead his affective life in chastity. (CCC 2348)
"People should cultivate [chastity] in the way that is suited to their state of life. Some profess virginity
or consecrated celibacy which enables them to give themselves to God alone with an undivided heart in a
remarkable manner. Others live in the way prescribed for all by the moral law, whether they are married or
single." [CDF, Persona humana 11] Married people are called to live conjugal chastity; others practice chastity
in continence: [CCC 2349]
There are three forms of the virtue of chastity: the first is that of spouses, the second that of widows, and
the third that of virgins. We do not praise any one of them to the exclusion of the others.... This is what makes
for the richness of the discipline of the Church. [St. Ambrose, De viduis 4, 23: PL 16, 255A]
Those who are engaged to marry are called to live chastity in continence. They should see in this time of
testing a discovery of mutual respect, an apprenticeship in fidelity, and the hope of receiving one another from
God. They should reserve for marriage the expressions of affection that belong to married love. They will help
each other grow in chastity. [CCC 2350]
Reading Materials
Video Materials
Sexuality Explained EP 1 - Understanding Sexuality: https://www.youtube.com/watch?v=k47AiatNvoM
What is HUMAN SEXUALITY? What does HUMAN SEXUALITY mean? HUMAN SEXUALITY meaning &
explanation: https://www.youtube.com/watch?v=c-yLWHmkZUQ
HUMAN SEXUALITY: https://www.youtube.com/watch?v=I_D5Rv8renQ
How To Know Yourself: https://www.youtube.com/watch?v=4lTbWQ8zD3w&t=148s
Sexuality Explained EP 3 - Coming Out: https://www.youtube.com/watch?v=UyiVwUvla6o
Write below what you understand from your reading and watching about remote preparation in getting
married.
Respondio
TRANSFER: Transfer Task
Now that you are done with this module. Try to capture and analyze the scenario.
One of the prevailing problems of the society right now is early or teenage pregnancy.
Teenager at present only recognizes the need of their body. They never look and consider the
consequences of their acts. For this reason, you are required to design a personal future
marriage preparation and plans so that you will have a successful marriage in the future. You
are to present this personal future marriage preparation and plans to your parents in order to
make them assured that you have plans for your life and to the VP for Religious Education of
UST for approval and imprimatur. Your presentation will be evaluated by group of Theology
professors designated by the Director of CREED. The evaluation will be based on creativity,
persuasiveness, and coherence to the teachings the Church. You have to post it in your
facebook timeline and share it as many as you can.
Skills Below Standard Just Meets the Adequately Meets Exemplary
(70-74%) Standard Standard (91-99%)
(75-80%) (81-90%)
Creativity The personal future The personal future The personal future The personal future
marriage marriage marriage marriage
preparation and preparation and preparation and preparation and
plans does not plans only an plans demonstrates plans totally
demonstrate the attempt to the socio-cultural, demonstrates the
socio-cultural, demonstrate the political, economic socio-cultural,
political, economic socio-cultural, realities and needs political, economic
realities and needs political, economic of the student, realities and needs
of the student, realities and needs family, others and of the student,
family, others and of the student, the society as a family, others and
the society as a family, others and whole. the society as a
whole. the society as a whole.
whole.
Persuasiveness The personal future The personal future The personal future The personal future
marriage marriage marriage marriage
preparation and preparation and preparation and preparation and
plans does not plans only an plans demonstrates plans absolutely
persuade or capture attempt to persuade persuasively the persuasive in
the socio-cultural, the socio-cultural, socio-cultural, demonstrating the
political, economic political, economic political, economic socio-cultural,
realities and needs realities and needs realities and needs political, economic
of the student, of the student, of the student, realities and needs
family, others and family, others and family, others and of the student,
the society as a the society as a the society as a family, others and
whole. whole. whole. the society as a
whole.
scope The scope of the The scope of the The scope of the The scope of the
personal future personal future personal future personal future
marriage marriage marriage marriage
preparation and preparation and preparation and preparation and
plans are not plans only attempts plans plans are totally
comprehensive for to the socio-cultural, comprehensively comprehensive to
the socio-cultural, political, economic respond to the the socio-cultural,
political, economic realities and needs socio-cultural, political, economic
realities and needs of the student, political, economic realities and needs
of the student, family, others and realities and needs of the student,
family, others and the society as a of the student, family, others and
the society as a whole. It is not family, others and the society as a
whole. It is not coherent to the the society as a whole. It is not
coherent to the social teachings of whole. It is not coherent to the
social teachings of the Church. coherent to the social teachings of
the Church. social teachings of the Church.
the Church.
At the end of this lesson go back to ARG (Explore) and answer the third
column. Compare your answer to your previous answer.
Your understanding of the mystical truths about God will be increased as
you study the lessons and perform the activities in this module.
Closure
2. Adam has the a faculty which allows him to choose. What faculty is this?
a. Cognitive Faculty
b. Volitive Faculty
c. Intransitive Faculty
d. Nonnutritive Faculty.
3. Adam’s cry of wonder in Gen 2:18 “This at last is bone of my bones and flesh of my flesh” is
indeed an exclamation of love and______________?
a. Dominion
b. Consummation
c. Reunion
d. Communion
4. According to Pope John Paul II, ____________ has clouded our vision and our
comprehension of the true value of other persons.
a. Charity
b. Love
c. Sin
d. Grace
5. Karol Józef Wojtyła (born May 18, 1920, Wadowice, Poland—died April 2, 2005, Vatican City;
beatified May 1, 2011; canonized April 27, 2014; feast day October 22), also known as
Pope___________________.
a. Francis
b. John Paul II
c. Benedict
d. John XXIII
CLOSING PRAYER
REFERENCES: