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DTSTART;VALUE=DATE:20240528
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UID:11947-1716854400-1716940799@laycisterciansofgethsemani.org
SUMMARY:Vigils Reading
DESCRIPTION:TRINITARIAN FAITH \nFrom the Catechism of the Catholic Church3 \n◊◊◊ \nFrom the beginning\, the revealed truth of the Holy Trinity has been at the \nvery root of the Church’s living faith\, principally by means of Baptism. It finds its \nexpression in the rule of baptismal faith\, formulated in the preaching\, catechesis\, \nand prayer of the Church. Such formulations are already found in the apostolic \nwritings\, such as this salutation taken up in the Eucharistic liturgy: “The grace of \nthe Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be \nwith you all.” \nDuring the first centuries the Church sought to clarify its Trinitarian faith\, \nboth to deepen its own understanding of the faith and to defend it against errors \nthat were deforming it. This clarification was the work of the early councils\, aided \nby the theological work of the Church Fathers and sustained by the Christian \npeople’s sense of the faith. \nThe Church uses the term “substance” (rendered also at times by “essence” \nor “nature”) to designate the divine being in its unity\, the term “person” or \n“hypostasis” to designate the Father\, Son\, and Holy Spirit in the real distinction \namong them\, and the term “relation” to designate the fact that their distinction \nlies in the relationship of each to the others. \nWe do not confess three Gods\, but one God in three persons\, the \n“consubstantial Trinity“. The divine persons do not share the one divinity among \nthemselves but each of them is God whole and entire: “The Father is that which \nthe Son is\, the Son that which the Father is\, the Father and the Son that which \n3 Catechism of the Catholic Church\, 1994\, Liberia Editrice Vaticana\, USCC\, pgs. 66-67.7 \nthe Holy Spirit is… by nature one God“. In the words of the Fourth Lateran \nCouncil: “Each of the persons is that supreme reality ” \n… \n“Father“\,”Son“\,”Holy Spirit” are not simply names designating modalities \nof the divine being\, for they are really distinct from one another: “He is not the \nFather who is the Son\, nor is the Son he who is the Father\, nor is the Holy Spirit \nhe who is the Father or the Son.” They are distinct from one another in their \nrelations of origin: “It is the Father who generates\, the Son who is begotten\, and \nthe Holy Spirit who proceeds.” The divine Unity is Trinity. \nBecause it does not divide the divine unity\, the real distinction of the \npersons from one another resides solely in the relationships which relate them to \none another: “In the relational names of the persons the Father is related to the \nSon\, the Son to the Father\, and the Holy Spirit to both. While they are called three \npersons in view of their relations\, we believe in one nature or substance.” Indeed \n“everything (in them) is one where there is no opposition of relationship.” \n…Inseparable in what they are\, the divine persons are also inseparable in what \nthey do. But within the single divine operation each shows forth what is proper \nto him in the Trinity\, especially in the divine missions of the Son’s Incarnation \nand the gift of the Holy Spirit.
URL:https://laycisterciansofgethsemani.org/event/vigils-reading-194/
CATEGORIES:Vigils Readings
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