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Necessity of Instruction in the Catholic Faith: Part 11


Necessity of Instruction in the Catholic Faith: Part 10


Necessity of Instruction in the Catholic Faith: Part 9


Talk 9: Roman Catechism ARTICLE 2: “AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD”

The Roman Catechism explains this article as follows: “That wonderful and superabundant are the blessings which flow to the human race from the belief and profession of this Article we learn from these words of St. John: Whosoever shall confess that Jesus is the Son of God, God abides in him, and he in God; and also from the words of Christ the Lord, proclaiming the Prince of the Apostles blessed for the confession of this truth: Blessed art thou, Simon Bar ­Jona: for flesh and blood hath not revealed it to thee, but my Father who is in heaven. For this Article is the most firm basis of our salvation and redemption.

“Jesus Christ is the Son of God, and true God, like the Father who begot Him from all eternity. We also believe that He is the Second Person of the Blessed Trinity, in all things equal to the Father and to the Holy Spirit. Since we acknowledge the essence, will and power of all the Divine Persons to be one, then in them nothing unequal or unlike should exist or even be imagined to exist: (“Roman Catechism,” Second Article, 8).

The Roman Catechism says: “We believe Him [Christ] to be one son, because His divine and human natures meet in one Person. As to His divine generation, He has no brethren or coheirs. being the Only-begotten Son of the Father, and we men are the image and work of His hands” (Second Article, 9-10)

“Among the different comparisons brought forth to show the mode and manner ot this eternal generation, that which is taken from the production of thought in our mind seems to come nearest to its illustration, and hence St. John calls the Son ‘the Word.’ For our mind, understanding itself in some way, forms an image of itself which theologians have called the word; so God, in so far as we may compare human things to divine, understanding Himself, begets the Eternal Word. But it is more advantageous to consider what faith proposes, and with all sincerity of mind to believe and profess that Jesus Christ is true God and true Man–as God, begotten before all time; as Man, born in time of Mary, His Virgin Mother” (“Roman Catechism,” Second Article, 9).

Saint Thomas Aquinas explains the Second Article of the Creed as follows: “It is not only necessary for Christians to believe in one God who is the Creator of heaven and earth and of all things; but also they must believe that God is the Father and that Christ is the true Son of God. This, as St. Peter says, is not mere fable, but is certain and proved by the word of God on the Mount of Transfiguration. “For we have not by following artificial fables made known to you the power and presence of our Lord Jesus Christ; but we were eyewitnesses of His greatness. For He received from God the Father honor and glory, this voice coming down to Him from the excellent glory: ‘This is My beloved Son, in whom I am well pleased. Hear ye Him.’ And this voice, we heard brought from heaven, when we were with Him in the holy mount.” (2 Peter, 1: 16) Christ Jesus Himself in many places called God His Father, and Himself the Son of God. Both the Apostles and the Fathers placed in the articles of faith that Christ is the Son of God by saying: “I believe in Jesus Christ, His (i.e., God’s) only Son.”

ERRORS RELATING TO THE SECOND ARTICLE

There were, however, certain heretics who erred in this belief. Photinus, for instance, believed that Christ is not the Son of God but a good man who, by a good life and by doing the will of God, merited to be called the son of God by adoption; and so Christ who lived a good life and did the will of God merited to be called the son of God. Moreover, this error would not have Christ living before the Blessed Virgin, but would have Him begin to exist only at His conception. Accordingly, there are here two errors: the first, that Christ is not the true Son of God according to His nature; and the second error of Arius says, that Christ in His entire being began to exist in time. Our faith, however, holds that He is the Son of God in His nature, and that he is from all eternity. Now, we have definite authority against these errors in the Holy Scriptures, Against the first error it is said that Christ is not only the Son, but also the only-begotten Son of the Father: “The only begotten Son who is in the bosom of the Father, He hath declared Him” (John, 1: 18) And against the second error it is said: “Before Abraham was made, I AM.” (John, 8: 58) It is evident that Abraham lived before the Blessed Virgin. And what the Fathers added to the other Creed [i.e., the Nicene Creed], namely, “the onlybegotten Son of God,” is against the error, that says, that Christ is not the Son of God but a good man who, by a good life and by doing the will of God, merited to be called the son of God by adoption. The words “born of the Father before all ages” is against the error that affirms, that Christ in His entire being began to exist in time.

Sabellius said that Christ indeed was before the Blessed Virgin, but he held that the Father Himself became incarnate and, therefore, the Father and the Son is the same Person. This is an error because it takes away the Trinity of Persons in God, and against it is this authority of the words of our Lord that says: “I am not alone, but I and the Father that sent Me.” (John, 8: 16) It is clear that one cannot be sent from himself. Sabellius errs therefore, and in the Symbol of Faith it is said: “God of God; Light of Light,” that is, we are to believe in God the Son from God the Father, and the Son who is Light from the Father who is Light.

Arius, although he would say that Christ was before the Blessed Virgin and that the Person of the Father is other than the Person of the Son, nevertheless made a three-fold attribution to Christ: (1) that the Son of God was a creature; (2) that He is not from eternity, but was formed the noblest of all creatures in time by God; (3) that God the Son is not of one nature with God the Father, and therefore that He was not true God. But this too is erroneous and contrary to the teaching of the Holy Scriptures. It is written: “I and the Father are one.” (John 10: 30) That is, in nature; and therefore, just as the Father always existed, so also the Son; and just as the Father is true God, so also is the Son. That Christ is a creature, as said by Arius, is contradicted in the Symbol of Faith that says: “True God of true God;” and the assertion of Arius that Christ is not from eternity but in time is also contrary to the Symbol of Faith that says: “Begotten not made;” and finally the assertion of Arius, that Christ is not of the same substance as the Father is denied by the Symbol, when it says: “Consubstantial with the Father.”

It is, therefore, clear we must believe that Christ is the Only-begotten of God, and the true Son of God, who always was with the Father, and that there is one Person of the Son and another of the Father who have the same divine nature. All this we believe now through faith, but we shall know it with a perfect vision in the life eternal. Hence, we shall now speak somewhat of this for our own edification.”

Saint Thomas Aquinas explains the Divine Generation as follows: “It must be known that different things have different modes of generation. The generation of God is different from that of other things. Hence, we cannot arrive at a notion of divine generation except through the generation of that created thing which more closely approaches to a likeness to God. We have seen that nothing approaches in likeness to God more than the human soul. The manner of generation in the soul is effected in the thinking process in the soul of man, which is called a conceiving of the intellect. This conception takes its rise in the soul as from a father, and its effect is called the word of the intellect or of man. In brief, the soul by its act of thinking begets the word. So also the Son of God is the Word of God, not like a word that is uttered exteriorly (for this is transitory), but as a word is interiorly conceived; and this Word of God is of the one nature as God and equal to God.

The testimony of St. John concerning the Word of God destroys these three heresies, viz., that of Photinus (who affirmed that Christ is not the Son of God but a good man who, by a good life and by doing the will of God, merited to be called the son of God by adoption) in the words: “In the be-inning was the Word;” (John, 1: 1) that of Sabellius (who affirmed that Father and the Son is the same Person) in saying: “And the Word was with God” (John, 1: 1) and that of Arius (who affirmed that Christ in His entire being began to exist in time) when it says: “And the Word was God.” (John, 1: 1)

But a word in us is not the same as the Word in God. In us the word is an accident; (an accident is an attribute which is not part of the essence); whereas in God the Word is the same as God, since there is nothing in God that is not of the essence of God. No one would say God has not a Word, because such would make God wholly without knowledge; and therefore, as God always existed, so also did His Word ever exist. Just as a sculptor works from a form which he has previously thought out, which is his word; so also God created all things by His Word, as it were through His art: “All things were made by Him [i.e. by His Word, i.e. by His Son].” (John, 1: 3)

The Roman Catechism gives the following explanation of the Second Article “and in Jesus Christ, his only Son, our Lord”: “When Adam had departed from the obedience due to God and had violated the prohibition, of every tree of paradise thou shalt eat: But of the tree of knowledge of good and evil, thou shalt not eat, for in what day so ever thou shalt eat of it, thou shalt die the death, he fell into the extreme misery of losing the sanctity and righteousness in which he had been placed, and of becoming subject to all those other evils which have been explained more fully by the holy Council of Trent.

The human race, having fallen from its elevated dignity, no power of men or Angels could raise it from its fallen condition and replace it in its primitive state. To remedy the evil and repair the loss it became necessary that the Son of God, whose power is infinite, clothed in the weakness of our flesh, should remove the infinite weight of sin and reconcile us to God in His blood.

NECESSITY OF FAITH IN THIS ARTICLE

The belief and profession of this our redemption, which God declared from the beginning, are now, and always have been, necessary to salvation. In the sentence of condemnation pronounced against the human race immediately after the sin of Adam the hope of redemption was held out in these words, which announced to the devil the loss he was to sustain by man’s redemption: I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.

The same promise God again often confirmed and more distinctly manifested to those chiefly whom He desired to make special objects of His favour; among others to the Patriarch Abraham, to whom He often declared this mystery, but more explicitly when, in obedience to His command, Abraham was prepared to sacrifice his only son Isaac. Because, said God, thou hast done this thing, and hast not spared thy only-­begotten son f or my sake; I win bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore. Thy seed shall possess the gates of their enemies, and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice. From these words it was easy to infer that He who was to deliver mankind from the ruthless tyranny of Satan was to be descended from Abraham. The Prophets, whose minds were illuminated with light from above, foretold the birth of the Son of God, the wondrous works which He wrought while on earth, His doctrine, character, life, death, Resurrection, and the other mysterious circumstances regarding Him.”

“Jesus”

Jesus is the proper name of the God-­man and signifies Saviour: a name given Him not accidentally, or by the judgment or will of man, but by the counsel and command of God. For the Angel announced to Mary His mother: Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He afterwards not only commanded Joseph, who was espoused to the Virgin, to call the child by that name, but also declared the reason why He should be so called. Joseph, son of David, said the Angel, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son and thou shalt call his name Jesus. For he shall save his people from their sins.

In the Sacred Scriptures we meet with many who were called by this name. So, for example, was called the son of Nave, who succeeded Moses, and, by special privilege denied to Moses, conducted into the land of promise the people whom Moses had delivered from Egypt; and also the son of Josedech, the priest. But how much more appropriate it is to call by this name our Saviour, who gave light, liberty and salvation, not to one people only, but to all men, of all ages to men oppressed, not by famine, or Egyptian or Babylonian bondage, but sitting in the shadow of death and fettered by the galling chains of sin and of the devil who purchased for them a right to the inheritance of heaven and reconciled them to God the Father! In those men who were designated by the same name we see foreshadowed Christ the Lord, by whom the blessings just enumerated were poured out on the human race.

All other names which according to prophecy were to be given by divine appointment to the Son of God, are comprised in this one name Jesus; for while they partially signified the salvation which He was to bestow upon us, this name included the force and meaning of all human salvation.

Saint Alphonsus of Liguori speaks on the Holy Name of Jesus: “This great name of Jesus was not given by man, but by God himself; “The name of Jesus,” says St. Bernard, “was first preordained by God.” It was a new name: “A new Name, which the mouth of the Lord shall name.” (Isa. 62:2) A new name, which God alone could give to Him Whom He destined for the Saviour of the world. A new and an eternal name; because, as our salvation was decreed from all eternity, so from all eternity was this name given to the Redeemer. Nevertheless, this name was only bestowed on Jesus Christ in this world on the day of His circumcision: And after eight days were accomplished that the Child should be circumcised, His name was called Jesus. The Eternal Father wished at that time to reward the humility of His Son by giving Him so honorable a name. Yes, while Jesus humbles Himself, submitting in His circumcision to be branded with the mark of a sinner, it is just that His Father should honor Him by giving Him a name that exceeds the dignity and sublimity of any other name: “God hath given Him a Name which is above all names.” (Phil. 2:9.) And He commands that this name should be adored by the Angels, by men, and by devils: “That in the Name of Jesus every knee should bow of those that are in Heaven, on earth, and under the earth.” (Phil. 2:10) If, then, all creatures are to adore this great name, still more ought we sinners to adore it, since it was in our behalf that this name of Jesus; which signifies Saviour, was given to Him; and for this end also He came down from Heaven, namely, to save sinners.

In the first place, the name of Jesus consoles us; for when we invoke Jesus, we find relief in all our afflictions. When we have recourse to Jesus, He wishes to console us, because He loves us; and He can do so, because He is not only man, but He is also the Omnipotent God. The name of Jesus is said by the Holy Spirit to be like oil poured out: “Thy name is as oil poured out.” (Cant. 1:2) And so indeed it is, says St. Bernard; for as oil serves for light, for food, and for medicine, so especially the name of Jesus is light: “it is a light when preached.” And how was it, says the Saint, that the light of faith shone forth so suddenly in the world so that in a short time so many Gentile nations knew the true God, and became His followers, if it was not through hearing the name of Jesus preached? “Whence, think you, shone forth in the whole world, so bright and so sudden, the light of faith, except from the preaching of the name of Jesus?”

Through this name we have been happily made sons of the true light, that is, sons of the Holy Church; since we were so fortunate as to be born in the bosom of the Roman Church, in Christian and Catholic kingdoms,—a grace which has not been granted to the greater part of men, who are born amongst idolaters, Mahometans, or heretics. Further, the name of Jesus is a food that nourishes our souls. “The thought of it is nourishment.” This name gives strength to find peace and consolation even in the midst of the miseries and persecutions of this world. The holy Apostles rejoiced when they were ill treated and reviled, being comforted by the name of Jesus: “They went from the presence of the council rejoicing that they were counted worthy to suffer for the name of Jesus.” (Acts 5:41) It is light, it is food, and it is also medicine to those who invoke it: “When pronounced, it soothes and anoints.” Saint Bernard says: “At the rising of the light of this name, the clouds disperse, the calm returns.” If the soul of anyone is afflicted and in trouble, let him pronounce the name of Jesus, and immediately the tempest will cease and peace will return. Does anyone fall into sin? Does he run in despair into the snares of death? Let him invoke the name of Life, and will he not at once return to life? (In Cant. s. 15.) If anyone has been so wretched as to fall into sin, and feels diffident of pardon, let him invoke this name of Life, and he shall immediately be encouraged to hope for pardon, by calling on Jesus, Who for this end was destined by the Father to be our Saviour,—namely, to obtain pardon for sinners.

He has given Him a name which is so great and powerful that it is venerated in Heaven, on earth, and in Hell. A name powerful in Heaven, because it can obtain all graces for us; powerful on earth, because it can save all who invoke it with devotion; powerful in Hell, because this name makes all the devils tremble. These rebel Angels tremble at the sound of that most sacred name, because they remember that Jesus Christ was the Mighty One Who destroyed the dominion and power they had before over man. They tremble, says St. Peter Chrysologus, because at that name they have to adore the whole majesty of God: “In this name the whole majesty of God is adored.” (Serm. 144) Our Saviour Himself said, that through this powerful name His disciples should cast out devils: “In My name they shall cast out devils.” (Mark, 16:17) And, in fact, the Church in her exorcisms always makes use of this name in driving out the infernal spirits from those who are possessed. And priests who are assisting dying persons call to their aid the name of Jesus, to deliver them from the assaults of Hell, which at that last moment are so terrible.

St. Peter says that there is no other name given to us by which we can find salvation but this ever-blessed name of Jesus: “For there is no other name under Heaven given to men whereby we must be saved.” (Acts. 4:12) Jesus is He Who has not only saved us once for all, but He continually preserves us from the danger of sin, by His merits, each time we invoke Him with confidence: “Whatsoever you shall ask the Father in My name, that will I do.” (John 14:13)

In temptations, then, I repeat with St. Laurence Justinian, “whether you are tempted by the devil, or are attacked by men, invoke the name of Jesus.” (Sermo in Circumcisione Domini) If the devils and men torment you and urge you to sin, call on Jesus, and you will be delivered; and if temptations do not cease to persecute you, continue to invoke Jesus, and you will never fall. Those who practice this devotion have experienced that they keep themselves safe, and that they always come off victorious. “The name of Jesus,” says St. Bernard, “places before thee all that God has done for the salvation of the human race.” So that a pious author said, with all the affection of his heart “O my Jesus, how much did it cost Thee to be Jesus, that is, my Saviour!”

St. Matthew writes, when speaking of the Crucifixion of Jesus Christ, And they put over His head His cause written: This is Jesus the King of the Jews. The eternal Father then so ordained that on the Cross on which our Redeemer died should be written, “This is Jesus, the Saviour of the world.”

Therefore, it is not possible for a soul that is faithful to pronounce the name of Jesus, and to remember all that He has done to save us, and not to be inflamed with love towards one Who has loved us so much. “When I utter the name of Jesus,” says St. Bernard, “I see before me a man of meekness, humility, kindness, and mercy, Who at the same time is the Almighty God, Who heals and strengthens me.” (In Cant. s. 15) When we say Jesus, we should imagine to ourselves that we see a man, meek, benignant, kind, and full of all virtues; and then we must think that He is our God, Who, to cure our wounds, chose to be despised, wounded, and even to die of pure grief on a Cross. St. Anselm, therefore, exhorts all who call themselves Christians to cherish the beautiful name of Jesus, to have it always in their hearts, that it may be their only food, their only consolation. “Let Jesus be ever in thy heart. Let Him be thy food, thy delight, thy consolation.” Ah, says St. Bernard, it is He alone Who experiences it, that can know what sweetness, what a paradise even in this valley of tears, it is truly to love Jesus. (Jub. de nom. Jesu)

Necessity of Instruction in the Catholic Faith: Part 8


Talk 8: Roman Catechism. THE MOST HOLY TRINITY

“The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them.” (Catechism of the Catholic Church, 234). “The central mystery of the faith and of Christian life is the mystery of the most holy Trinity. Christians are baptized in the name of the Father and of the Son and of the Holy Spirit” (Compendium of the Catechism of the Catholic Church, 44).

The mystery of the Most Holy Trinity can be summarized in the following four truths: 1. In the one divine Nature, there are three Persons, the Father, the Son and the Holy Ghost. 2. The Father is not the Son, the Son is not the Holy Ghost, the Holy Ghost is not the Father: no one of the Persons is either of the others. 3. The Father is God, the Son is God, The Holy Ghost is God. 4. There are not three Gods but one God.

We follow the explanation of Father Francis Spirago on the mystery of the Most Holy Trinity: “At the baptism of Jesus Christ all the three persons of the Blessed Trinity manifested themselves; the Father by a voice from heaven, the Son through His baptism, and the Holy Ghost in the form of a dove (Matt. iii. 16).

  1. The Blessed Trinity is one God in three persons.

The three persons are called Father, Son, and Holy Ghost.

The number three is often found both in nature and in religion. There are three persons in the Holy Family; three parts in the sacraments (intention, matter, and form); Our Lord hung for three hours on the cross, and remained three days in the grave. He taught on earth for three years, and has the triple office of Prophet, Priest, and King. So in time there are past, present, and future; three kingdoms in creation, the material, the vegetable, and the animal worlds. The number four is also of frequent occurrence; there are four gospels, four cardinal virtues, four seasons of the year. The number seven is also common; there are seven days of the week, seven sacraments, seven works of mercy, seven gifts of the Holy Ghost, seven sacred orders ending in the priesthood, etc. Three is sometimes called the number of God, four the number of the world, by reason of the four continents, and seven represents the combination of the two.

  1. We cannot, with our feeble understanding, grasp the doctrine of the Blessed Trinity, and it is therefore called a mystery.

We are unable to comprehend that there are three persons in God, yet only one God. He who gazes at the sun is dazzled by it; if he continues to gaze at it he loses his sight. So is it with the Blessed Trinity; he who inquires into it is dazzled. He who refuses to believe in it because he does not understand it, is like a blind man, who will not believe in the existence of the sun because he cannot see it. How many things there are in nature that we cannot understand! We cannot understand the growth of plants, trees, and animals; we cannot understand the nature of electricity and magnetism. We cannot understand how the color red is formed by the vibration of the ether at the rate of one hundred and thirty millions of vibrations in a second, or violet by double that number. To count the vibrations of the ether that take place in one second in the forming of the color violet, we should have to go on counting for more than ten thousand years without ceasing either day or night. Much less can we understand what belongs to God. Jeremias says, “Great art Thou, O Lord, in counsel, and incomprehensible in thought” (Jer. xxxii. 19). “No one understands what Thou art, O God, except Thou Thyself.” We can, however, understand something of the nature of the Blessed Trinity by comparing it with certain facts of nature which in some way correspond to and illustrate it. The flames of three candles placed together form but one flame; the white light can be divided into red, yellow, and blue rays, which, however, together form but one light. The orb of the sun, its light, and its heat, are three different things, which are at the same time really one. The soul of man contains memory, understanding, and will, which are but different manifestations of the same spiritual substance. Yet all these are but imperfect analogies, and cannot carry us very far in attempting to understand something of the in comprehensible mystery of the Blessed Trinity. Unbelievers sometimes say: “How is it possible that three can be one, and one three?” They show that they do not know what the teaching of the Church really is. “They blaspheme those things that they know not” (Jude 10) . The Church does not say there are three persons and one person, but there are three persons, and one nature or essence.

  1. The nature, the attributes, and the works of the three persons of the Blessed Trinity are common to all of them.

There are therefore not three gods, but one God.

The Father is therefore different from the Son, because He is a different person; but He has not a different being, because He has the same nature.

For this reason each of the three persons is, in exactly the same sense, omniscient, omnipotent, eternal, and absolutely perfect, as are the other two.

When Our Lord spoke of His return to the Father, He said, “My Father is greater than I” (John xiv. 28). Here He was speaking of Himself as man; else He could not have spoken of His return to the Father.

Hence the creation of the world, the redemption and the sanctification of men is wrought by all the three divine persons together.

Yet we are accustomed to say: “The Father made the world, the Son redeemed it, and the Holy Ghost sanctifies it.”

  1. The three divine persons are divided only in their origin.

In a tree the trunk comes forth from the root, and from both comes the fruit. Such is the relation between the three divine persons.

God the Father has no origin and proceeds from no other person; God the Son proceeds from the Father; God the Holy Ghost proceeds both from the Father and from the Son.

In order to mark the order of procession, we name the Father first, the Son second, and the Holy Ghost third. But there is no succession in time; the Son proceeds from the Father from all eternity, and so does the Holy Ghost from the Father and the Son. The Son is begotten of the Father before all creation. The Father produced, by an act of divine knowledge, the Son as an image like to Himself in all things, just as we, when we think, produce an intellectual image in our minds. We may illustrate this by the relation existing between fire and light. Light proceeds from fire, but is contemporaneous with it. If there were an eternal fire, there would also be an eternal light. The Son is the brightness of God’s glory (Heb. i. 3), the unspotted image of His majesty (Wisd. vii. 26). Just as one torch is kindled from another, without the first losing any of its light, so the Son is begotten of the Father, without taking anything away from Him. The Son is called the Word of the Father (John i. 1). Just as the word formed in our minds (the thought) is made manifest by the external or spoken word, so the Word of God, dwelling in the bosom of the Father, was made manifest to the world when the Word was made flesh and dwelt among us (John i. 14). As the Son has His origin in the knowledge of God, so the Holy Ghost has His origin in the love of God. The Holy Ghost is none other than the mutual love of the Father and the Son. He is the Spirit of love, who engenders in our hearts the love of God and of each other. The word spirit is well chosen, because by it we express the attractiveness and the force of love: The Holy Ghost proceeds from the Father and the Son, as warmth proceeds from the sun and its light.

On account of the difference in their origin we appropriate to the Father the works of omnipotence, to the Son the works of wisdom, and to the Holy Ghost the works of love.

These various works have a certain correspondence with the attributes of the persons, that are connected with their origin. The Father begets the Son; for this reason there is appropriated to Him the bringing of perishable things also, out of nothing, i.e., of creation. He is therefore called the almighty Father. He is also called the God of compassion, because He is ever ready to receive the sinner who comes back to Him in a true spirit of penance. The Son is the eternal wisdom of the Father. To Him therefore is appropriated the beautiful arrangement of the world. As the artist, through the working of his reflective mind designs the plan of his work, so the Father, through His Son, produced order in the world. To the Son, too, is ascribed the restoration of order, as for this end He took upon Himself the nature of man. To the Holy Ghost, as the mutual love of the Father and the Son, are ascribed all the benefits of God to man; especially the bestowal upon him of his natural life in creation (the Spirit of God moved upon the face of the waters), and of his spiritual life by his sanctification through grace. To Him, as the finger of God’s right hand, are ascribed all miracles, and above all the work of the Incarnation, as being of all miracles the greatest. The love of God has ever occupied itself with men, but the Incarnation of the Son of God by the operation of the Holy Ghost surpassed all other benefits wrought by Him. It brought mercy to sinners, truth to the erring, life to those who were dead, and hope and faith to the whole world.

  1. We are taught the mystery of the Blessed Trinity by Christ Himself, but it was partly known in the time of the Old Testament.

We know, from the fact of creation, the infinite power, wisdom, and goodness of God, but it does not reveal to us the mystery of the Blessed Trinity. Nor is there any proof of this doctrine to be found in nature, though we may find certain analogies to it, some of which we have given. But the mystery itself can only be made known to us by revelation. “The Father no man knoweth but the Son, and he to whom the Son shall reveal Him” (Matt. xi. 27). Our Lord revealed this mystery to His Church when He said to His apostles before His ascension, “Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. xxviii. 19). In the time of the Old Testament the Jewish priests, when they blessed the people, had to repeat the name of God three times (Numb. vi. 23). Isaias tells us that the seraphim in heaven cry, “Holy, holy, holy, Lord God of hosts” (Is. vi. 3). Before the creation, God said, “Let us make man” (Gen. i. 26). David says, “The Lord said to My Lord, sit on My right hand.” But before the Incarnation the mystery of the Blessed Trinity was veiled in a cloud which was only dispelled under the New Law. “The Church,” says St. Hilary, “knows this mystery. The Synagogue believed it not. Philosophy understood it not.”

  1. The belief in the Blessed Trinity is expressed in the Apostles Creed, in Baptism, and in the other sacraments, in all consecrations and blessings, and in the feast of the Most Holy Trinity.

The mystery of the Blessed Trinity is the foundation of our religion. Without a knowledge of this truth we cannot understand our redemption by the Son of God. We ought frequently to make an act of faith in this mystery, especially by the repetition of the Gloria Patri We should repeat it whenever we receive any benefit from God, and also when He sends us any cross or trial.”

The mystery of the Most Holy Trinity is the deepest and at the same time the most beatifying truth, which reasonable creatures can know. Father Gabriel of St Mary Magdalen, O.C.D. presents us the following meditation on how we can live in our daily life this most sublime mystery of our Faith: «If we wish the great gift of the indwelling of the Blessed Trinity to bear its full fruit of intimate friendship with the three divine Persons, we must become accustomed to living with the Trinity, since it is impossible to have a real bond of friendship with someone if, after offering him the hospitality of our home, we immediately forget him. In order to live with the Trinity, it is not necessary to feel God’s presence within us; this is a grace which He may give or withhold. It is sufficient to be grounded in the faith by which we know with certitude that the three divine Persons are dwelling within us. By relying on this reality which we cannot see, feel, or understand, but which we know with certainty because it has been revealed by God, we can direct ourselves toward a life of true union with the Blessed Trinity.

First, we should consider the three divine Persons present within us, in Their indivisible unity. We already know that everything done by the Trinity “ad extra,” that is, outside the Godhead, is the work of all three divine Persons without distinction; hence, this applies to Their action in our soul. All Three dwell equally in us. They are there simultaneously and They all produce the same effects in us. All Three diffuse grace and love in us; They enlighten us, offer us Their friendship and love us with one and the same love. Still this does not prevent each of Them from being present in our soul with the characteristics proper to His Person: the Father is there as the source and origin of the divinity and of all being; the Word is present as the splendor of the Father, as light; the Holy Spirit, as the fruit of the love of the Father and of the Son. Each divine Person, then, loves us in His own personal way and offers us His special gift. The Father offers us His most sweet paternity; the Son clothes us with His shining light; the Holy Spirit penetrates us with His ardent love. And we, insignificant creatures, should try to realize that we have such great gifts, so that we may fully profit by them.» (Divine Intimacy).

Blessed John Henry Newman gives the following explanation of the mystery of the Holy Trinity: “As the Attributes of God are many in one mode of speaking, yet all One in God; so, too, there are Three Divine Persons, yet these Three are One. When we speak of God as Wisdom, or as Love, we mean to say that He is Wisdom, and that He is Love; that He is each separately and wholly, yet not that Wisdom is the same as Love, though He is both at once. Wisdom and Love stand for ideas quite distinct from each other, and not to be confused, though they are united in Him. In all He is and all He does, He is Wisdom and He is Love; yet it is both true that He is but One, and without qualities, and withal true again that Love is not Wisdom. Again, as God is Wisdom or Love, so is Wisdom or Love in and with God, and whatever God is. Is God eternal? so is His wisdom. Is He unchangeable? so is His wisdom. Is He uncreate, infinite, almighty, all-holy? His wisdom has these characteristics also. Since God has no parts or passions, whatever is really of or from God, is all that He is. The Eternal Three are worshipped by the Catholic Church as distinct, yet One;—the Most High God being wholly the Father, and wholly the Son, and wholly the Holy Ghost; yet the Three Persons being distinct from each other, not merely in name, or by human abstraction, but in very truth, as truly as a fountain is distinct from the stream which flows from it, or the root of a tree from its branches.” (Sermon 24)

Archbishop Fulton Sheen gave the following catechesis on the mystery of the Most Holy Trinity, saying: “Three in one, Father, Son, and Holy Ghost; three persons in one God; one in essence, distinction of persons — such is the mystery of the Trinity, such is the inner life of God. Just as I am, I know, and I love and yet am one; just as the three angles of a triangle do not make three triangles but one; just as the heat, power, and light of the sun do not make three suns, but one; just as water, air, and steam are all manifestations of the one substance; just as the form, color, and perfume of the rose do not make three roses, but one; just as our soul, our intellect, and our will do not make three substances, but one; just as one times one times one times one, does not equal three, but one — so too in some much more mysterious way, there are three Persons in God and yet only one God. e Trinity is a revelation that, before creation, God enjoyed the amiable society of His three Persons, the infinite communion with Truth and the embrace of infinite Love, and hence had no need ever to go outside Himself in search of happiness. The greatest wonder of all, then, is, that being perfect and enjoying perfect happiness. He ever should have made a world. And if He did make a world, He could only have had one motive for making it. It could not add to His perfection; it could not add to His truth; it could not increase His happiness. He made a world only because He loved. It is the mystery of the Trinity, which gives the answer to the quest for our happiness and the meaning of Heaven. Heaven is not a place where there is the mere vocal repetition of alleluias or the monotonous fingering of harps. Heaven is a place where we find the fullness of all the fine things we enjoy on this earth. Heaven is a place where we find, in their plenitude, those things which slake the thirst of hearts, satisfy the hunger of starving minds, and give rest to unrequited love. Heaven is the communion with perfect Life, perfect Truth, and perfect Love, God the Father, God the Son, and God the Holy Ghost, to whom be all honor and glory forever and ever.”

One of the clearest and surest syntheses of the Faith in the mystery of the Most Holy Trinity, is the Creed, called the “Creed of Saint Athanasius” (Symbolum Athanasianum), which the Church uses in the Liturgy of the Divine Office (according to the more ancient Roman Rite). We quote the most relevant expressions: “This is what the Catholic faith teaches: we worship one God in the Trinity and the Trinity in unity. Neither confounding the Persons, nor dividing the substance. For there is one person of the Father, another of the Son, another of the Holy Spirit. But the Father and the Son and the Holy Spirit have one divinity, equal glory, and coeternal majesty. What the Father is, the Son is, and the Holy Spirit is. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is boundless, the Son is boundless, and the Holy Spirit is boundless. The Father is eternal, the Son is eternal, and the Holy Spirit is eternal. Nevertheless, there are not three eternal beings, but one eternal being. So there are not three uncreated beings, nor three boundless beings, but one uncreated being and one boundless being. Likewise, the Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent. Yet there are not three omnipotent beings, but one omnipotent being. Thus the Father is God, the Son is God, and the Holy Spirit is God. However, there are not three gods, but one God. The Father is Lord, the Son is Lord, and the Holy Spirit is Lord. However, there as not three lords, but one Lord. For as we are obliged by Christian truth to acknowledge every Person singly to be God and Lord, so too are we forbidden by the Catholic religion to say that there are three Gods or Lords. The Father was not made, nor created, nor generated by anyone. The Son is not made, nor created, but begotten by the Father alone. The Holy Spirit is not made, nor created, nor generated, but proceeds from the Father and the Son.  There is, then, one Father, not three Fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. In this Trinity, there is nothing before or after, nothing greater or less. The entire three Persons are coeternal and coequal with one another. So that in all things, as is has been said above, the Unity is to be worshipped in Trinity and the Trinity in Unity. He, therefore, who wishes to be saved, must believe thus about the Trinity.”

We conclude with the prayer of Saint Elizabeth of the Trinity: “O my God, Trinity whom I adore, help me to become utterly forgetful of myself so that I may establish myself in you, as changeless and calm as though my soul were already in eternity. Let nothing disturb my peace nor draw me forth f from you, O my unchanging God, but at every moment may I penetrate more deeply into the depths of your mystery. Give peace to my soul; make it your heaven, your cherished dwelling-place and the place of your repose. Let me never leave you there alone, but keep me there, wholly attentive, wholly alert in my faith, wholly adoring and fully given up to your creative action.  O my beloved Christ, crucified for love, I long to be the bride of your heart. I long to cover you with glory, to love you even unto death! Yet I sense my powerless and beg you to clothe me with yourself. Identify my soul with all the movements of your soul, submerge me, overwhelm me, substitute yourself for me, so that my life may become a reflection of your life. Come into me as Adorer, as Redeemer and as Saviour.  O Eternal Word, utterance of my God, I want to spend my life listening to you, to become totally teachable so that I might learn all from you. Through all darkness, all emptiness, all powerlessness, I want to keep my eyes fixed on you and to remain under your great light. O my Beloved Star, so fascinate me that I may never be able to leave your radiance. O Consuming Fire, Spirit of Love, overshadow me so that the Word may be, as it were incarnate again in my soul. May I be for him a new humanity in which he can renew all his mystery. And you, O Father, bend down towards your poor little creature. Cover her with your shadow, see in her only your beloved son in who you are well pleased. O my `Three’, my All, my Beatitude, infinite Solitude, Immensity in which I lose myself, I surrender myself to you as your prey. Immerse yourself in me so that I may be immersed in you until I go to contemplate in your light the abyss of your splendour!”

Necessity of Instruction in the Catholic Faith: Part 7


Talk 7 Roman Catechism “I believe in One God”

The Roman Catechism teaches: The meaning of the words “I believe in One God” is this: I believe with certainty, and without a shadow of doubt profess my belief in God the Father, the First Person of the Trinity, who by His omnipotence created from nothing and preserves and governs the heavens and the earth and all things which they contain; and not only do I believe in Him from my heart and profess this belief with my lips, but with the greatest ardour and piety I tend towards Him, as the supreme and most perfect good. From what has been said it follows that he who is gifted with this heavenly knowledge of faith is free from an inquisitive curiosity. For when God commands us to believe He does not propose to us to search into His divine judgments, or inquire into their reason and cause, but demands an unchangeable faith, by which the mind rests content in the knowledge of eternal truth. And indeed, since we have the testimony of the Apostle that God is true; and every man a liar, and since it would argue arrogance and presumption to disbelieve the word of a grave and sensible man affirming anything as true, and to demand that he prove his statements by arguments or witnesses, how rash and foolish are those, who, hearing the words of God Himself, demand reasons for His heavenly and saving doctrines? Faith, therefore, must exclude not only all doubt, but all desire for demonstration.

Saint Thomas Aquinas explains (The Catechetical Instructions, Article 1) the first article of the Creed as follows: “There are those, however, who believe that God rules and sustains all things of nature, and nevertheless do not believe God is the overseer of the acts of man; hence they believe that human acts do not come under God’s providence. They reason thus because they see in this world how the good are afflicted and how the evil enjoy good things, so that Divine Providence seems to disregard human affairs. But this is indeed absurd. It is just as though a person who is ignorant of medicine should see a doctor give water to one patient and wine to another. He would believe that this is mere chance, since he does not understand the science of medicine which for good reasons prescribes for one wine and for another water. So is it with God. For God in His just and wise Providence knows what is good and necessary for men; and hence He afflicts some who are good and allows certain wicked men to prosper. But he is foolish indeed who believes this is due to chance, because he does not know the causes and method of God’s dealing with men. “I wish that God might speak with thee, and would open His lips to thee, that He might show thee the secrets of wisdom, and that His law is manifold: and thou mightest understand that He exacteth much less of thee than thy iniquity deserveth.” (Job, 11: 5-6)

We must, therefore, firmly believe that God governs and regulates not only all nature, but also the actions of men. “And they said: The Lord shall not see; neither shall the God of Jacob understand. Understand, ye senseless among the people, and, you fools, be wise at last. He that planted the ear, shall He not hear, He that formed the eye, doth He not consider? . . . The Lord knoweth the thoughts of men.” (Ps. 93: 7-11) God sees all things, both our thoughts and the hidden desires of our will. Thus, the necessity of doing good is especially imposed on man since all his thoughts, words and actions are known in the sight of God: “All things are naked and open to His eyes.” (Heb. 4: 13)

We believe that God who rules and regulates all things is but one God. This is seen in that wherever the regulation of human affairs is well arranged, there the group is found to be ruled and provided for by one, not many. For a number of heads often brings dissension in their subjects. But since divine government exceeds in every way that which is merely human, it is evident that the government of the world is not by many gods, but by one only.”

The Roman Catechism teaches us as follows: “There is but one God, not many gods. We attribute to God the highest goodess and perfection, and it is impossible that what is highest and absolutely perfect could be found in many. If a being lack that which constitutes supreme perfection, it is, therefore, imperfect and cannot have the nature of God” (“The Creed,” First Article, 7).

Saint Thomas Aquinas speaks about errors relating to the first article of the Creed: “There are three errors concerning this truth which we must avoid. First, the error of the Manicheans, who say that all visible created things are from the devil, and only the invisible creation is to be attributed to God. The cause of this error is that they hold that God is the highest good, which is true; but they also assert that whatsoever comes from good is itself good. Thus, not distinguishing what is evil and what is good, they believed that whatever is partly evil is essentially evil–as, for instance, fire because it burns is essentially evil, and so is water because it causes suffocation, and so with other things. Because no sensible thing is essentially good, but mixed with evil and defective, they believed that all visible things are not made by God who is good, but by the evil one. Against them St. Augustine gives this illustration. A certain man entered the shop of a carpenter and found tools which, if he should fall against them, would seriously wound him. Now, if he would consider the carpenter a bad workman because he made and used such tools, it would be stupid of him indeed. In the same way it is absurd to say that created things are evil because they may be harmful; for what is harmful to one may be useful to another. This error is contrary to the faith of the Church, and against it we say: “Of all things visible and invisible.” “In the beginning God created heaven and earth.” (Gen. 1: 1) ”All things were made by Him.” (John 1: 3)

The second error is of those who hold the world has existed from eternity. They are led to this view because they do not know how to imagine the beginning of the world. This is also contrary to the faith of the Church, and hence we say: “the Maker of heaven and earth.” For if they were made, they did not exist forever. “He spoke and they were made.” (Ps. 148: 5) The third is the error which holds that God made the world from prejacent matter (ex praejacenti materia). They are led to this view because they wish to measure divine power according to human power; and since man cannot make anything except from material which already lies at hand, so also it must be with God. But this is false. Man needs matter to make anything, because he is a builder of particular things and must bring form out of definite material. He merely determines the form of his work, and can be only the cause of the form that he builds. God, however, is the universal cause of all things, and He not only creates the form but also the matter. Hence, He makes out of nothing, and thus it is said in the Creed: “the Creator of heaven and earth.” We must see in this the difference between making and creating. To create is to make something out of nothing; and if everything were destroyed, He could again make all things. He, thus, makes the blind to see, raises up the dead, and works other similar miracles. “Thy power is at hand when Thou wilt.” (Wis. 12: 18) (The Catechetical Instructions, Article 1)

The First Vatican Council teaches us: “The Holy, Catholic, Apostolic and Roman Church believes and acknowledges that there is one true and living God, creator and lord of heaven and earth, almighty, eternal, immeasurable, incomprehensible, infinite in will, understanding and every perfection…Since he is one, singular, completely simple and unchangeable spiritual substance, he must be declared to be in reality and in essence, distinct from the world, supremely happy in himself and from himself, and inexpressibly loftier than anything besides himself which either exists or can be imagined.” – (Dogmatic Constitution on the Catholic Faith, Chapter 1).

THE DIVINE ESSENCE (from The Catechism Explained, by Fr Francis Spirago)

What God is in His divine nature or essence is known to us partly from created things, but more clearly from His revelation of Himself.

St. Paul tells us that, “The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made” (Rom. i. 20). Creation is a sort of mirror that reflects the divine perfections; thus from the beauty of things created we can infer the greater beauty of Him Who created them (Wisd. xiii. 1). So again from the order that prevails in the visible world we can conclude that He Who made it is a Being of surpassing wisdom, and from its vastness we learn the power of Him Who upholds and supports it. Yet the knowledge thus obtained is always imperfect and obscure. From a beautiful picture we do not learn much about the character of the painter. In creatures we see God only as through a glass and in a dark manner (1 Cor. xiii. 12). The heathens, before the coming of Christ, were sunk in the grossest vices, and this darkened their intellect and rendered them still less able to arrive at a knowledge of God from His works (Wisd. ix. 16). In order to en lighten this ignorance God revealed Himself to men, speaking to them by the mouth of the patriarchs and prophets, and above all by the mouth of His Son, Jesus Christ (Heb. i. 1, 2). It was Christ Who gave to men the clearest manifestation of the nature of God; all the rest spoke somewhat obscurely, for none of them had seen God face to face.

Even since God’s revelation of Himself, man is not capable of a thorough or complete knowledge of the nature of God; the reason of this is that God is infinite, and man is only finite.

Just as we cannot inclose a boundless ocean in a little vessel, so we cannot take in the infinite majesty of God with our finite understanding. “Behold, God is great, exceeding our knowledge” (Job xxxviii. 26). “The things that are of God no man knoweth, but the Spirit of God” (1 Cor. ii. 11). We can neither express in words nor conceive in thought what God really is. It is easier to say what God is not than what He is. He who attempts to fathom the majesty of God becomes profane. It is told of Icarus in the old mythology, that he fastened wings to his sides with wax, and attempted to fly up to heaven; but when he came too near the sun, it melted the wax and he fell into the sea and perished. So it is with those who seek to fathom the nature of God; He casts them down into the sea of doubt and unbelief. He who gazes upon the sun becomes dazzled; so is it with those who seek to penetrate into the nature of God. Even the angels veil their faces before God (Ezech. i. 23). The most perfect of them cannot comprehend His majesty. They are like a man who looks upon the sea from some high point; he sees the sea, but he does not see the whole of it. How can we expect to reach heights which even the angels cannot attain to?

We can only give an imperfect and incomplete explanation of the nature of God, viz.:

  1. God is a self-existent Being, infinite in His perfections, glory, and beatitude, the Creator and Ruler of the whole world.

When Moses asked almighty God His name, on the occasion of His appearing in the burning bush, God answered, “I am Who am” (Exod. iii. 14) i.e., “I exist of Myself, I derive My being from Myself.” All other beings derive their existence from God, and there fore in comparison of Him are as nothing. Hence David says, “My substance is as nothing before Thee” (Ps. xxxviii. 6). God also possesses the highest perfection. We see how some beings upon the earth are more perfect than others. Some things have only existence with out life, as stones and metals; others have life, but without sensation, as trees and plants; others have sensation and movement as well, as birds and beasts; man has a spiritual life, with intellect and free will. Above man there are countless numbers of pure spirits, each with a special perfection of its own, and each increasing in virtue as it ascends towards the throne of God. But they can never arrive at infinite perfection, since the most perfect among them can always attain to some higher excellence. Hence we must believe in a Being of infinite perfection, from Whom all other beings derive their virtues, Who possesses in Himself, and Who is infinitely exalted beyond, all existing or possible perfections that can be found in all other beings than Himself. Nothing greater than God can either exist or even be thought of. God is also infinite in glory and beauty. For if on the earth there exist so many beautiful things, how far greater must be the beauty and glory of God, since it is He Who gave them all their beauty. He could not have given it unless He already possessed it. He is like the boundless ocean, and the beauty of all created things is like a series of drops taken from the ocean. God is also infinite in His supreme happiness or beatitude. He lives in endless and infinite joy; no creature can interfere with the perfection of His happiness. None can either increase or diminish it (1 Tim. vi. 15). As the sun needs no light from other bodies, because it is itself the light, so God needs nothing from others, because He is Himself in possession of all good. We can only give Him what we have already received from Him. God is the Creator of the whole world, of heaven, earth, and sea. He is also the King and Lord of all, and has made all things outside of Himself subject to certain fixed laws. The earth is subject to fixed laws. It goes round the sun in three hundred and sixty-five and a quarter days, and revolves on its own axis in twenty-four hours. All the heavenly bodies move according to fixed laws, so that we can foretell eclipses of the sun and moon, etc.; there* are laws which regulate all the material things on the face of the earth. Plants, trees, and animals have their growth and development governed by stated laws. The actions of reasonable beings are also governed by laws, which, however, by reason of their free will, they are able to disobey. The penalties for transgression are laid down by almighty God. God is the King of kings, the eternal King (Tob. xiii. 6). The majesty of the greatest of earthly kings is but a feeble and faint reflection of the majesty of God. Hence we are bound to obey Him, because He is our King and He will have all subject to Him, either willingly in this life, or against their will to their eternal misery.

  1. We cannot see God, because He is a spirit, i.e., a being without body, immortal, possessed of intellect and free will.

Our Lord says: “God is a spirit, and they that adore Him must adore Him in spirit and in truth” (John iv. 24). It is because God is a spirit that the Jews were strictly forbidden to make any image of Him (Exod. xx. 4). God cannot be seen by man; there is a veil between us and God. We cannot see the stars during the day, but only when darkness comes on. So we cannot see God during the day of our life on earth, but only when the darkness of death comes over us. In this life God is a hidden God (Is. xlv. 15). He inhabits the in accessible light (1 Tim. vi. 16).

Yet God has often assumed visible forms.

Thus He appeared to Abraham as a traveller, at the baptism of Our Lord under the form of a dove, and in the shape of tongues of fire at Pentecost. But the external form under which God appeared was not God Himself. In the same way we often read of the eyes, ears, etc., of God; but this is only to impress upon us the fact that God sees us, hears us, etc.

  1. There is one God, and one only.

The most perfect being in the world must be only one. The tallest tree in the wood is but one. To say that there are more Gods than one is like saying that there can be more than one soul in a human body, or more than one captain on a ship. Even the pagan Greeks and Romans honored one god as supreme among the rest. The plurality of gods probably arose from the plurality of the forces of nature (such as thunder, lightning, fire, etc.), which filled the beholders with fear, and caused them to adore these forces as gods. Or it may have arisen from the deification of heroes, or from the power of the evil spirits which, having attracted notice, caused them to be worshipped as gods.

Saint Thomas Aquinas gives us the following explanation (The Catechetical Instructions, Article 1): “If a maker is greater than the things he makes, then God is greater than all things which He has made. “With whose beauty, if they being delighted, took them to be gods, let them know how much the Lord of them is more beautiful than they. . . . Or if they admired their power and their effects, let them understand by them that He that made them, is mightier than they.” (Wis. 13: 3-4) Hence, whatsoever can even be affirmed or thought of is less than God. “Behold: God is great, exceeding our knowledge.” (Job 36: 26) We are led to give thanks to God. Because God is the Creator of all things, it is certain that what we are and what we have is from God: “What hast thou that thou hast not received.” (1 Cor. 4: 7) “The earth is the Lord’s and the fullness thereof; the world and all they that dwell therein.” (Ps. 23: 1) “We, therefore, must render thanks to God: What shall I render to the Lord for all the things that He hath rendered to me?” (Ps. 115: 12) (ibid.)

With the Church we can pray: “O Lord, although you have no need of our praise, yet our thanksgiving is itself your gift, since our praises add nothing to your greatness, but profit us for salvation, through Christ our Lord” (Roman Missal, Common Preface IV) Truly “heaven and earth is full of They glory!”