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  • Catechism of the Catholic Church | Catholic Culture
    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

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  • Catechism of the Catholic Church | Catholic Culture
    Help set a new record for the number of gifts this month Goal 1 000 769 to go Catechism of the Catholic Church A God merciful and gracious 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

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  • Catechism of the Catholic Church | Catholic Culture
    Website Reviews What You Need to Know Catholic Dictionary Catechism Church Fathers Most Collection Free eBooks Catechism of the Catholic Church 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

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  • Catechism of the Catholic Church | Catholic Culture
    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 God is Love 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

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  • Catechism of the Catholic Church | Catholic Culture
    the number of gifts this month Goal 1 000 769 to go Catechism of the Catholic Church God is Truth 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

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  • Catechism of the Catholic Church | Catholic Culture
    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

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  • Catechism of the Catholic Church | Catholic Culture
    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 IN BRIEF 228 Hear O Israel the LORD our God is one LORD Deut 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

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  • Catechism of the Catholic Church | Catholic Culture
    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 The dogma of the Holy Trinity 253 The Trinity is One We do not confess three Gods but one God in three persons the consubstantial Trinity 83 The divine persons do not share the one divinity among themselves but each of them is God whole and entire The Father is that which the Son is the Son that which the Father is the Father and the Son that which the Holy Spirit is i e by nature one God 84 In the words of the Fourth Lateran Council 1215 Each of the persons is that supreme reality viz the divine substance essence or nature 85 254 The divine persons are really distinct from one another God is one but not solitary 86 Father Son Holy Spirit are not simply names designating modalities of the divine being for they are really distinct from one another He is not the Father who is the Son nor is the Son he who is the Father nor is the Holy Spirit he who is the Father or the Son 87 They are distinct from one another in their relations of origin It is the Father who generates the Son who is begotten and the Holy Spirit who proceeds 88 The divine Unity is Triune 255 The divine persons are relative to one another Because it does not divide the divine unity the real

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