The living God
205 God calls Moses from the midst of a bush that burns without being consumed: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob."9 God is the God of the fathers, the One who had called and guided the patriarchs in their wanderings. He is the faithful and compassionate God who remembers them and his promises; he comes to free their descendants from slavery. He is the God who, from beyond space and time, can do this and wills to do it, the God who will put his almighty power to work for this plan.
"I Am who I Am"
- Moses said to God, "If I come to the people of Israel and say to them, 'The God of your fathers has sent me to you', and they ask me, 'What is his name?' what shall I say to them?" God said to Moses, "I AM WHO I AM." And he said, "Say this to the people of Israel, 'I AM has sent me to you'. . . this is my name for ever, and thus I am to be remembered throughout all generations."10
206 In revealing his mysterious name, YHWH ("I AM HE WHO IS", "I AM WHO AM" or "I AM WHO I AM"), God says who he is and by what name he is to be called. This divine name is mysterious just as God is mystery. It is at once a name revealed and something like the refusal of a name, and hence it better expresses God as what he is - infinitely above everything that we can understand or say: he is the "hidden God", his name is ineffable, and he is the God who makes himself close to men.11
207 By revealing his name God at the same time reveals his faithfulness which is from everlasting to everlasting, valid for the past ("I am the God of your father"), as for the future ("I will be with you").12 God, who reveals his name as "I AM", reveals himself as the God who is always there, present to his people in order to save them.
208 Faced with God's fascinating and mysterious presence, man discovers his own insignificance. Before the burning bush, Moses takes off his sandals and veils his face in the presence of God's holiness.13 Before the glory of the thrice-holy God, Isaiah cries out: "Woe is me! I am lost; for I am a man of unclean lips."14 Before the divine signs wrought by Jesus, Peter exclaims: "Depart from me, for I am a sinful man, O Lord."15 But because God is holy, he can forgive the man who realizes that he is a sinner before him: "I will not execute my fierce anger. . . for I am God and not man, the Holy One in your midst."16 The apostle John says likewise: "We shall. . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything."17
209 Out of respect for the holiness of God, the people of Israel do not pronounce his name. In the reading of Sacred Scripture, the revealed name (YHWH) is replaced by the divine title "LORD" (in Hebrew Adonai, in Greek Kyrios). It is under this title that the divinity of Jesus will be acclaimed: "Jesus is LORD."
210 After Israel's sin, when the people had turned away from God to worship the golden calf, God hears Moses' prayer of intercession and agrees to walk in the midst of an unfaithful people, thus demonstrating his love.18 When Moses asks to see his glory, God responds "I will make all my goodness pass before you, and will proclaim before you my name 'the LORD' [YHWH]."19 Then the LORD passes before Moses and proclaims, "YHWH, YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness"; Moses then confesses that the LORD is a forgiving God.20
211 The divine name, "I Am" or "He Is", expresses God's faithfulness: despite the faithlessness of men's sin and the punishment it deserves, he keeps "steadfast love for thousands".21 By going so far as to give up his own Son for us, God reveals that he is "rich in mercy".22 By giving his life to free us from sin, Jesus reveals that he himself bears the divine name: "When you have lifted up the Son of man, then you will realize that "I AM"."23
God alone IS
212 Over the centuries, Israel's faith was able to manifest and deepen realization of the riches contained in the revelation of the divine name. God is unique; there are no other gods besides him.24 He transcends the world and history. He made heaven and earth: "They will perish, but you endure; they will all wear out like a garment. . . .but you are the same, and your years have no end."25 In God "there is no variation or shadow due to change."26 God is "HE WHO IS", from everlasting to everlasting, and as such remains ever faithful to himself and to his promises.
213 The revelation of the ineffable name "I AM WHO AM" contains then the truth that God alone IS. The Greek Septuagint translation of the Hebrew Scriptures, and following it the Church's Tradition, understood the divine name in this sense: God is the fullness of Being and of every perfection, without origin and without end. All creatures receive all that they are and have from him; but he alone is his very being, and he is of himself everything that he is.
III. GOD, "HE WHO IS", IS TRUTH AND LOVE
214 God, "HE WHO IS", revealed himself to Israel as the one "abounding in steadfast love and faithfulness".27 These two terms express summarily the riches of the divine name. In all his works God displays, not only his kindness, goodness, grace and steadfast love, but also his trustworthiness, constancy, faithfulness and truth. "I give thanks to your name for your steadfast love and your faithfulness."28 He is the Truth, for "God is light and in him there is no darkness"; "God is love", as the apostle John teaches.29
215 "The sum of your word is truth; and every one of your righteous ordinances endures forever."30 "And now, O LORD God, you are God, and your words are true";31 this is why God's promises always come true.32 God is Truth itself, whose words cannot deceive. This is why one can abandon oneself in full trust to the truth and faithfulness of his word in all things. The beginning of sin and of man's fall was due to a lie of the tempter who induced doubt of God's word, kindness and faithfulness.
216 God's truth is his wisdom, which commands the whole created order and governs the world.33 God, who alone made heaven and earth, can alone impart true knowledge of every created thing in relation to himself.34
217 God is also truthful when he reveals himself - the teaching that comes from God is "true instruction".35 When he sends his Son into the world it will be "to bear witness to the truth":36 "We know that the Son of God has come and has given us understanding, to know him who is true."37
218 In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love.38 And thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins.39
219 God's love for Israel is compared to a father's love for his son. His love for his people is stronger than a mother's for her children. God loves his people more than a bridegroom his beloved; his love will be victorious over even the worst infidelities and will extend to his most precious gift: "God so loved the world that he gave his only Son."40
220 God's love is "everlasting":41 "For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you."42 Through Jeremiah, God declares to his people, "I have loved you with an everlasting love; therefore I have continued my faithfulness to you."43
221 But St. John goes even further when he affirms that "God is love":44 God's very being is love. By sending his only Son and the Spirit of Love in the fullness of time, God has revealed his innermost secret:45 God himself is an eternal exchange of love, Father, Son and Holy Spirit, and he has destined us to share in that exchange.
IV. THE IMPLICATIONS OF FAITH IN ONE GOD
222 Believing in God, the only One, and loving him with all our being has enormous consequences for our whole life.
223 It means coming to know God's greatness and majesty: "Behold, God is great, and we know him not."46 Therefore, we must "serve God first".47
224 It means living in thanksgiving: if God is the only One, everything we are and have comes from him: "What have you that you did not receive?"48 "What shall I render to the LORD for all his bounty to me?"49
225 It means knowing the unity and true dignity of all men: everyone is made in the image and likeness of God.50
226 It means making good use of created things: faith in God, the only One, leads us to use everything that is not God only insofar as it brings us closer to him, and to detach ourselves from it insofar as it turns us away from him:
- My Lord and my God, take from me everything that distances me from you.
My Lord and my God, give me everything that brings me closer to you.
My Lord and my God, detach me from myself to give my all to you.51
227 It means trusting God in every circumstance, even in adversity. A prayer of St. Teresa of Jesus wonderfully expresses this trust:
- Let nothing trouble you / Let nothing frighten you
Everything passes / God never changes
Patience / Obtains all
Whoever has God / Wants for nothing
God alone is enough.52
228 "Hear, O Israel, the LORD our God is one LORD. . ." (Dt 6:4; Mk 12:29). "The supreme being must be unique, without equal. . . If God is not one, he is not God" (Tertullian, Adv. Marc., 1, 3, 5: PL 2, 274).
229 Faith in God leads us to turn to him alone as our first origin and our ultimate goal, and neither to prefer anything to him nor to substitute anything for him.
230 Even when he reveals himself, God remains a mystery beyond words: "If you understood him, it would not be God" (St. Augustine, Sermo 52, 6, 16: PL 38, 360 and Sermo 117, 3, 5: PL 38, 663).
231 The God of our faith has revealed himself as HE WHO IS; and he has made himself known as "abounding in steadfast love and faithfulness" (Ex 34:6). God's very being is Truth and Love.
CHAPTER ONE
I BELIEVE IN GOD THE FATHER
ARTICLE I
"I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"
Paragraph 2. The Father
I. "IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT"
232 Christians are baptized "in the name of the Father and of the Son and of the Holy Spirit"53 Before receiving the sacrament, they respond to a three-part question when asked to confess the Father, the Son and the Spirit: "I do." "The faith of all Christians rests on the Trinity."54
233 Christians are baptized in the name of the Father and of the Son and of the Holy Spirit: not in their names,55 for there is only one God, the almighty Father, his only Son and the Holy Spirit: the Most Holy Trinity.
234 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. It is the most fundamental and essential teaching in the "hierarchy of the truths of faith".56 The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men "and reconciles and unites with himself those who turn away from sin".57
235 This paragraph expounds briefly (I) how the mystery of the Blessed Trinity was revealed, (II) how the Church has articulated the doctrine of the faith regarding this mystery, and (III) how, by the divine missions of the Son and the Holy Spirit, God the Father fulfills the "plan of his loving goodness" of creation, redemption and sanctification.
236 The Fathers of the Church distinguish between theology (theologia) and economy (oikonomia). "Theology" refers to the mystery of God's inmost life within the Blessed Trinity and "economy" to all the works by which God reveals himself and communicates his life. Through the oikonomia the theologia is revealed to us; but conversely, the theologia illuminates the whole oikonomia. God's works reveal who he is in himself; the mystery of his inmost being enlightens our understanding of all his works. So it is, analogously, among human persons. A person discloses himself in his actions, and the better we know a person, the better we understand his actions.
237 The Trinity is a mystery of faith in the strict sense, one of the "mysteries that are hidden in God, which can never be known unless they are revealed by God".58 To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel's faith before the Incarnation of God's Son and the sending of the Holy Spirit.
II. THE REVELATION OF GOD AS TRINITY
The Father revealed by the Son
238 Many religions invoke God as "Father". The deity is often considered the "father of gods and of men". In Israel, God is called "Father" inasmuch as he is Creator of the world.59 Even more, God is Father because of the covenant and the gift of the law to Israel, "his first-born son".60 God is also called the Father of the king of Israel. Most especially he is "the Father of the poor", of the orphaned and the widowed, who are under his loving protection.61
239 By calling God "Father", the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God's parental tenderness can also be expressed by the image of motherhood,62 which emphasizes God's immanence, the intimacy between Creator and creature. The language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard:63 no one is father as God is Father.
240 Jesus revealed that God is Father in an unheard-of sense: he is Father not only in being Creator; he is eternally Father in relation to his only Son, who is eternally Son only in relation to his Father: "No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him."64
241 For this reason the apostles confess Jesus to be the Word: "In the beginning was the Word, and the Word was with God, and the Word was God"; as "the image of the invisible God"; as the "radiance of the glory of God and the very stamp of his nature".65
242 Following this apostolic tradition, the Church confessed at the first ecumenical council at Nicaea (325) that the Son is "consubstantial" with the Father, that is, one only God with him.66 The second ecumenical council, held at Constantinople in 381, kept this expression in its formulation of the Nicene Creed and confessed "the only-begotten Son of God, eternally begotten of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father".67
The Father and the Son revealed by the Spirit
243 Before his Passover, Jesus announced the sending of "another Paraclete" (Advocate), the Holy Spirit. At work since creation, having previously "spoken through the prophets", the Spirit will now be with and in the disciples, to teach them and guide them "into all the truth".68 The Holy Spirit is thus revealed as another divine person with Jesus and the Father.
244 The eternal origin of the Holy Spirit is revealed in his mission in time. The Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father.69 The sending of the person of the Spirit after Jesus' glorification70 reveals in its fullness the mystery of the Holy Trinity.
245 The apostolic faith concerning the Spirit was confessed by the second ecumenical council at Constantinople (381): "We believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father."71 By this confession, the Church recognizes the Father as "the source and origin of the whole divinity".72 But the eternal origin of the Spirit is not unconnected with the Son's origin: "The Holy Spirit, the third person of the Trinity, is God, one and equal with the Father and the Son, of the same substance and also of the same nature. . . Yet he is not called the Spirit of the Father alone,. . . but the Spirit of both the Father and the Son."73 The Creed of the Church from the Council of Constantinople confesses: "With the Father and the Son, he is worshipped and glorified."74
246 The Latin tradition of the Creed confesses that the Spirit "proceeds from the Father and the Son (filioque)". The Council of Florence in 1438 explains: "The Holy Spirit is eternally from Father and Son; He has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration. . . . And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son."75
247 The affirmation of the filioque does not appear in the Creed confessed in 381 at Constantinople. But Pope St. Leo I, following an ancient Latin and Alexandrian tradition, had already confessed it dogmatically in 447,76 even before Rome, in 451 at the Council of Chalcedon, came to recognize and receive the Symbol of 381. The use of this formula in the Creed was gradually admitted into the Latin liturgy (between the eighth and eleventh centuries). The introduction of the filioque into the Niceno-Constantinopolitan Creed by the Latin liturgy constitutes moreover, even today, a point of disagreement with the Orthodox Churches.
248 At the outset the Eastern tradition expresses the Father's character as first origin of the Spirit. By confessing the Spirit as he "who proceeds from the Father", it affirms that he comes from the Father through the Son.77 The Western tradition expresses first the consubstantial communion between Father and Son, by saying that the Spirit proceeds from the Father and the Son (filioque). It says this, "legitimately and with good reason",78 for the eternal order of the divine persons in their consubstantial communion implies that the Father, as "the principle without principle",79 is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds.80 This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed.
III. THE HOLY TRINITY IN THE TEACHING OF THE FAITH
The formation of the Trinitarian dogma
249 From the beginning, the revealed truth of the Holy Trinity has been at the very root of the Church's living faith, principally by means of Baptism. It finds its expression in the rule of baptismal faith, formulated in the preaching, catechesis and prayer of the Church. Such formulations are already found in the apostolic writings, such as this salutation taken up in the Eucharistic liturgy: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all."81
250 During the first centuries the Church sought to clarify her Trinitarian faith, both to deepen her own understanding of the faith and to defend it against the errors that were deforming it. This clarification was the work of the early councils, aided by the theological work of the Church Fathers and sustained by the Christian people's sense of the faith.
251 In order to articulate the dogma of the Trinity, the Church had to develop her own terminology with the help of certain notions of philosophical origin: "substance", "person" or "hypostasis", "relation" and so on. In doing this, she did not submit the faith to human wisdom, but gave a new and unprecedented meaning to these terms, which from then on would be used to signify an ineffable mystery, "infinitely beyond all that we can humanly understand".82
252 The Church uses (I) the term "substance" (rendered also at times by "essence" or "nature") to designate the divine being in its unity, (II) the term "person" or "hypostasis" to designate the Father, Son and Holy Spirit in the real distinction among them, and (III) the term "relation" to designate the fact that their distinction lies in the relationship of each to the others.
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