34. What are the most ancient symbols (professions) of faith?

34. What are the most ancient symbols (professions) of faith?

(Comp 34) The most ancient symbols of faith are the baptismal creeds. Because Baptism is conferred “in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28:19), the truths of faith professed at Baptism are articulated in reference to the three Persons of the Most Holy Trinity.

“In Brief”

(CCC 186) From the beginning, the apostolic Church expressed and handed on her faith in brief formulae normative for all (Cf. Rom 10:9; 1 Cor 15:3-5, etc.). But already very early on, the Church also wanted to gather the essential elements of her faith into organic and articulated summaries, intended especially for candidates for Baptism: This synthesis of faith was not made to accord with human opinions, but rather what was of the greatest importance was gathered from all the Scriptures, to present the one teaching of the faith in its entirety. And just as the mustard seed contains a great number of branches in a tiny grain, so too this summary of faith encompassed in a few words the whole knowledge of the true religion contained in the Old and the New Testaments (St. Cyril of Jerusalem, Catech. illum. 5, 12: PG 33, 521-524).

To deepen and explain

(CCC 189) The first "profession of faith" is made during Baptism. The symbol of faith is first and foremost the baptismal creed. Since Baptism is given "in the name of the Father and of the Son and of the Holy Spirit" (Mt 28:19). The truths of faith professed during Baptism are articulated in terms of their reference to the three persons of the Holy Trinity. (CCC 190) And so the Creed is divided into three parts: "the first part speaks of the first divine Person and the wonderful work of creation; the next speaks of the second divine Person and the mystery of his redemption of men; the final part speaks of the third divine Person, the origin and source of our sanctification" (Roman Catechism I, 1, 3). These are "the three chapters of our [baptismal] seal" (St. Irenaeus, Dem. Ap. 100: SCh 62, 170).

On reflection

(CCC 191) "These three parts are distinct although connected with one another. According to a comparison often used by the Fathers, we call them articles. Indeed, just as in our bodily members there are certain articulations which distinguish and separate them, so too in this profession of faith, the name articles has justly and rightly been given to the truths we must believe particularly and distinctly" (Roman Catechism, I, I, 4). In accordance with an ancient tradition, already attested to by St. Ambrose, it is also customary to reckon the articles of the Creed as twelve, thus symbolizing the fullness of the apostolic faith by the number of the apostles (Cf. St. Ambrose, Expl. symb. 8).

(Next question: What are the most important symbols of the faith?)

33. What are the symbols of faith?

33. What are the symbols of faith?

(Comp 33) The symbols of faith are composite formulas, also called “professions of faith” or “Creeds”, with which the Church from her very beginning has set forth synthetically and handed on her own faith in a language that is normative and common to all the faithful.

“In Brief”

(CCC 185) Whoever says "I believe" says "I pledge myself to what we believe." Communion in faith needs a common language of faith, normative for all and uniting all in the same confession of faith.

To deepen and explain

(CCC 186) From the beginning, the apostolic Church expressed and handed on her faith in brief formulae normative for all (Cf. Rom 10:9; 1 Cor 15:3-5, etc.). But already very early on, the Church also wanted to gather the essential elements of her faith into organic and articulated summaries, intended especially for candidates for Baptism: This synthesis of faith was not made to accord with human opinions, but rather what was of the greatest importance was gathered from all the Scriptures, to present the one teaching of the faith in its entirety. And just as the mustard seed contains a great number of branches in a tiny grain, so too this summary of faith encompassed in a few words the whole knowledge of the true religion contained in the Old and the New Testaments (St. Cyril of Jerusalem, Catech. illum. 5, 12: PG 33, 521-524). (CCC 187) Such syntheses are called "professions of faith" since they summarize the faith that Christians profess. They are called "creeds" on account of what is usually their first word in Latin: credo ("I believe"). They are also called "symbols of faith". (CCC 188) The Greek word symbolon meant half of a broken object, for example, a seal presented as a token of recognition. The broken parts were placed together to verify the bearer's identity. The symbol of faith, then, is a sign of recognition and communion between believers. Symbolon also means a gathering, collection or summary. A symbol of faith is a summary of the principal truths of the faith and therefore serves as the first and fundamental point of reference for catechesis.

On reflection

(CCC 192) Through the centuries many professions or symbols of faith have been articulated in response to the needs of the different eras: the creeds of the different apostolic and ancient Churches (Cf. DS 1-64), e.g., the Quicumque, also called the Athanasian Creed (Cf. DS 75-76); The professions of faith of certain Councils, such as Toledo, Lateran, Lyons, Trent (Cf. DS 525-541; 800-802; 851-861; 1862-1870); or the symbols of certain popes, e.g., the Fides Damasi (Cf. DS 71-72) or the Credo of the People of God of Paul VI (Paul VI, CPG (1968). (CCC 197) As on the day of our Baptism, when our whole life was entrusted to the "standard of teaching" (Rom 6:17), let us embrace the Creed of our life-giving faith. To say the Credo with faith is to enter into communion with God, Father, Son and Holy Spirit, and also with the whole Church which transmits the faith to us and in whose midst we believe: “This Creed is the spiritual seal, our heart's meditation and an ever-present guardian; it is, unquestionably, the treasure of our soul” (St. Ambrose, Expl. symb. I: PL 17, 1193).

(Next question: What are the most ancient symbols (professions) of faith?)

32. In what way is the faith of the Church one faith alone?

32. In what way is the faith of the Church one faith alone?

(Comp 32) The Church, although made up of persons who have diverse languages, cultures, and rites, nonetheless professes with a united voice the one faith that was received from the one Lord and that was passed on by the one Apostolic Tradition. She confesses one God alone, Father, Son, and Holy Spirit, and points to one way of salvation. Therefore we believe with one heart and one soul all that is contained in the Word of God, handed down or written, and which is proposed by the Church as divinely revealed.

“In Brief”

(CCC 182) We believe all "that which is contained in the word of God, written or handed down, and which the Church proposes for belief as divinely revealed" (Paul VI, CPG § 20).

To deepen and explain

(CCC 172) Through the centuries, in so many languages, cultures, peoples and nations, the Church has constantly confessed this one faith, received from the one Lord, transmitted by one Baptism, and grounded in the conviction that all people have only one God and Father (Cf. Eph 4:4-6). St. Irenaeus of Lyons, a witness of this faith, declared: (CCC 173) "Indeed, the Church, though scattered throughout the whole world, even to the ends of the earth, having received the faith from the apostles and their disciples… guards [this preaching and faith] with care, as dwelling in but a single house, and similarly believes as if having but one soul and a single heart, and preaches, teaches and hands on this faith with a unanimous voice, as if possessing only one mouth" (St. Irenaeus, Adv. haeres. 1, 10, 1-2: PG 7/1, 549-552).

On reflection

(CCC 174) "For though languages differ throughout the world, the content of the Tradition is one and the same. The Churches established in Germany have no other faith or Tradition, nor do those of the Iberians, nor those of the Celts, nor those of the East, of Egypt, of Libya, nor those established at the centre of the world…" (St. Irenaeus, Adv. haeres. 1, 10, 1-2: PG 7/1, 552-553). The Church's message "is true and solid, in which one and the same way of salvation appears throughout the whole world" (St. Irenaeus, Adv. haeres. 5, 20, 1: PG 7/2, 1177). (CCC 175) "We guard with care the faith that we have received from the Church, for without ceasing, under the action of God's Spirit, this deposit of great price, as if in an excellent vessel, is constantly being renewed and causes the very vessel that contains it to be renewed" (St. Irenaeus, Adv. haeres. 3, 24, 1: PG 7/1, 966).

(Next question: What are the symbols of faith?)

31. Why are the formulas of faith important?

31. Why are the formulas of faith important?

(Comp 31) The formulas of faith are important because they permit one to express, assimilate, celebrate, and share together with others the truths of the faith through a common language.

“In Brief”

(CCC 181) "Believing" is an ecclesial act. The Church's faith precedes, engenders, supports and nourishes our faith. The Church is the mother of all believers. "No one can have God as Father who does not have the Church as Mother" (St. Cyprian, De unit. 6: PL 4, 519).

To deepen and explain

(CCC 170) We do not believe in formulas, but in those realities they express, which faith allows us to touch. "The believer's act [of faith] does not terminate in the propositions, but in the realities [which they express]" (St. Thomas Aquinas, STh II-II, 1,2, ad 2). All the same, we do approach these realities with the help of formulations of the faith which permit us to express the faith and to hand it on, to celebrate it in community, to assimilate and live on it more and more.

On reflection

(CCC 171) The Church, "the pillar and bulwark of the truth", faithfully guards "the faith which was once for all delivered to the saints". She guards the memory of Christ's words; it is she who from generation to generation hands on the apostles' confession of faith (I Tim 3:15; Jude 3). As a mother who teaches her children to speak and so to understand and communicate, the Church our Mother teaches us the language of faith in order to introduce us to the understanding and the life of faith.

(Next question: In what way is the faith of the Church one faith alone?)

30. Why is faith a personal act, and at the same time ecclesial?

30. Why is faith a personal act, and at the same time ecclesial?

(Comp 30) Faith is a personal act insofar as it is the free response of the human person to God who reveals himself. But at the same time it is an ecclesial act which expresses itself in the proclamation, “We believe”. It is in fact the Church that believes: and thus by the grace of the Holy Spirit precedes, engenders and nourishes the faith of each Christian For this reason the Church is Mother and Teacher. “No one can have God as Father who does not have the Church as Mother.” (Saint Cyprian)

“In Brief”

(CCC 181) "Believing" is an ecclesial act. The Church's faith precedes, engenders, supports and nourishes our faith. The Church is the mother of all believers. "No one can have God as Father who does not have the Church as Mother" (St. Cyprian, De unit. 6: PL 4, 519).

To deepen and explain

(CCC 166) Faith is a personal act - the free response of the human person to the initiative of God who reveals himself. But faith is not an isolated act. No one can believe alone, just as no one can live alone. You have not given yourself faith as you have not given yourself life. The believer has received faith from others and should hand it on to others. Our love for Jesus and for our neighbour impels us to speak to others about our faith. Each believer is thus a link in the great chain of believers. I cannot believe without being carried by the faith of others, and by my faith I help support others in the faith. (CCC 167) "I believe" (Apostles' Creed) is the faith of the Church professed personally by each believer, principally during Baptism. "We believe" (Niceno-Constantinopolitan Creed) is the faith of the Church confessed by the bishops assembled in council or more generally by the liturgical assembly of believers. "I believe" is also the Church, our mother, responding to God by faith as she teaches us to say both "I believe" and "We believe".

On reflection

(CCC 168) It is the Church that believes first, and so bears, nourishes and sustains my faith. Everywhere, it is the Church that first confesses the Lord: "Throughout the world the holy Church acclaims you", as we sing in the hymn Te Deum; with her and in her, we are won over and brought to confess: "I believe", "We believe". It is through the Church that we receive faith and new life in Christ by Baptism. In the Rituale Romanum, the minister of Baptism asks the catechumen: "What do you ask of God's Church?" and the answer is: "Faith." "What does faith offer you?" "Eternal life" (Roman Ritual, Rite of baptism of adults). (CCC 169) Salvation comes from God alone; but because we receive the life of faith through the Church, she is our mother: "We believe the Church as the mother of our new birth, and not in the Church as if she were the author of our salvation" (Faustus of Riez, De Spiritu Sancto 1, 2: PL 62, 11). Because she is our mother, she is also our teacher in the faith.

(Next question: Why are the formulas of faith important?)

29. Why is there no contradiction between faith and science?

29. Why is there no contradiction between faith and science?

(Comp 29) Though faith is above reason, there can never be a contradiction between faith and science because both originate in God. It is God himself who gives to us the light both of reason and of faith. “I believe, in order to understand; and I understand, the better to believe.” (Saint Augustine)

“In Brief”

(CCC 341) The beauty of the universe: the order and harmony of the created world results from the diversity of beings and from the relationships which exist among them. Man discovers them progressively as the laws of nature. They call forth the admiration of scholars. The beauty of creation reflects the infinite beauty of the Creator and ought to inspire the respect and submission of man's intellect and will.

To deepen and explain

(CCC 159) Faith and science: "Though faith is above reason, there can never be any real discrepancy between faith and reason. Since the same God who reveals mysteries and infuses faith has bestowed the light of reason on the human mind, God cannot deny himself, nor can truth ever contradict truth" (Dei Filius 4: DS 3017). "Consequently, methodical research in all branches of knowledge, provided it is carried out in a truly scientific manner and does not override moral laws, can never conflict with the faith, because the things of the world and the things of faith derive from the same God. The humble and persevering investigator of the secrets of nature is being led, as it were, by the hand of God in spite of himself, for it is God, the conserver of all things, who made them what they are" (GS 36 § 1). (CCC 283) The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the understanding and wisdom he gives to scholars and researchers. With Solomon they can say: "It is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements… for wisdom, the fashioner of all things, taught me" (Wis 7: 17-22). (CCC 284) The great interest accorded to these studies is strongly stimulated by a question of another order, which goes beyond the proper domain of the natural sciences. It is not only a question of knowing when and how the universe arose physically, or when man appeared, but rather of discovering the meaning of such an origin: is the universe governed by chance, blind fate, anonymous necessity, or by a transcendent, intelligent and good Being called "God"? and if the world does come from God's wisdom and goodness, why is there evil? Where does it come from? Who is responsible for it? Is there any liberation from it?

On reflection

(CCC 2293) Basic scientific research, as well as applied research, is a significant expression of man's dominion over creation. Science and technology are precious resources when placed at the service of man and promote his integral development for the benefit of all. By themselves however they cannot disclose the meaning of existence and of human progress. Science and technology are ordered to man, from whom they take their origin and development; hence they find in the person and in his moral values both evidence of their purpose and awareness of their limits. (CCC 2294) It is an illusion to claim moral neutrality in scientific research and its applications. On the other hand, guiding principles cannot be inferred from simple technical efficiency, or from the usefulness accruing to some at the expense of others or, even worse, from prevailing ideologies. Science and technology by their very nature require unconditional respect for fundamental moral criteria. They must be at the service of the human person, of his inalienable rights, of his true and integral good, in conformity with the plan and the will of God.

(Next question: Why is faith a personal act, and at the same time ecclesial?)

28. What are the characteristics of faith? (part 3) (continuation)

28. What are the characteristics of faith? (part 3) (continuation)

(Comp 28 repetition) Faith is the supernatural virtue which is necessary for salvation. It is a free gift of God and is accessible to all who humbly seek it. The act of faith is a human act, that is, an act of the intellect of a person - prompted by the will moved by God - who freely assents to divine truth. Faith is also certain because it is founded on the Word of God; it works “through charity” (Galatians 5:6); and it continually grows through listening to the Word of God and through prayer. It is, even now, a foretaste of the joys of heaven.

“In Brief”

(CCC 184) "Faith is a foretaste of the knowledge that will make us blessed in the life to come" (St. Thomas Aquinas. Comp. Theol. 1, 2).

To deepen and explain

(CCC 161) Believing in Jesus Christ and in the One who sent him for our salvation is necessary for obtaining that salvation (Cf. Mk 16:16; Jn 3:36; 6:40 et al.). “Since ‘without faith it is impossible to please (God)’ and to attain to the fellowship of his sons, therefore without faith no one has ever attained justification, nor will anyone obtain eternal life ‘but he who endures to the end.’” [Dei Filius 3: DS 3012; cf. Mt 10:22; 24:13 and Heb11:6; Council of Trent DS 1532]. (CCC 162) Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: "Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith" (1 Tim 1:18-19). To live, grow and persevere in the faith until the end we must nourish it with the word of God; we must beg the Lord to increase our faith (Cf. Mk 9:24; Lk 17:5; 22:32); it must be "working through charity," abounding in hope, and rooted in the faith of the Church (Gal 5:6; Rom 15:13; cf. Jas 2:14-26).

On reflection

(CCC 163) Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall see God "face to face", "as he is" (1 Cor 13:12; 1 Jn 3:2). So faith is already the beginning of eternal life: When we contemplate the blessings of faith even now, as if gazing at a reflection in a mirror, it is as if we already possessed the wonderful things which our faith assures us we shall one day enjoy (St. Basil, De Spiritu Sancto, 15, 36: PG 32, 132; cf. St. Thomas Aquinas, STh II-II, 4, 1). (CCC 164) Now, however, "we walk by faith, not by sight" (2 Cor 5:7); we perceive God as "in a mirror, dimly" and only "in part" (l Cor 13:12). Even though enlightened by him in whom it believes, faith is often lived in darkness and can be put to the test. The world we live in often seems very far from the one promised us by faith. Our experiences of evil and suffering, injustice and death, seem to contradict the Good News; they can shake our faith and become a temptation against it. (CCC 165) It is then we must turn to the witnesses of faith: to Abraham, who "in hope... believed against hope" (Rom 4:18); to the Virgin Mary, who, in "her pilgrimage of faith", walked into the "night of faith" (LG 58; John Paul II, RMat 18) in sharing the darkness of her son's suffering and death; and to so many others: "Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith" (Heb 12:1-2). (END)

(Next question: Why is there no contradiction between faith and science?)

28. What are the characteristics of faith? (part 2) (continuation)

28. What are the characteristics of faith? (part 2) (continuation)

(Comp 28 repetition) Faith is the supernatural virtue which is necessary for salvation. It is a free gift of God and is accessible to all who humbly seek it. The act of faith is a human act, that is, an act of the intellect of a person - prompted by the will moved by God - who freely assents to divine truth. Faith is also certain because it is founded on the Word of God; it works “through charity” (Galatians 5:6); and it continually grows through listening to the Word of God and through prayer. It is, even now, a foretaste of the joys of heaven.

“In Brief”

(CCC 183) Faith is necessary for salvation. The Lord himself affirms: "He who believes and is baptized will be saved; but he who does not believe will be condemned" (Mk 16:16).

To deepen and explain

(CCC 157) Faith is certain. It is more certain than all human knowledge because it is founded on the very word of God who cannot lie. To be sure, revealed truths can seem obscure to human reason and experience, but "the certainty that the divine light gives is greater than that which the light of natural reason gives" (St. Thomas Aquinas, STh II-II 171, 5, obj. 3). "Ten thousand difficulties do not make one doubt" (John Henry Cardinal Newman, Apologia pro vita sua (London: Longman, 1878) 239). (CCC 158) "Faith seeks understanding" (St. Anselm, Prosl. prooem.: PL 153, 225A): it is intrinsic to faith that a believer desires to know better the One in whom he has put his faith, and to understand better what He has revealed; a more penetrating knowledge will in turn call forth a greater faith, increasingly set afire by love. The grace of faith opens "the eyes of your hearts" (Eph 1:18) to a lively understanding of the contents of Revelation: that is, of the totality of God's plan and the mysteries of faith, of their connection with each other and with Christ, the centre of the revealed mystery. "The same Holy Spirit constantly perfects faith by his gifts, so that Revelation may be more and more profoundly understood" (DV 5). In the words of St. Augustine, "I believe, in order to understand; and I understand, the better to believe" (St. Augustine, Sermo 43, 7, 9: PL 38, 257-258).

On reflection

(CCC 160) To be human, "man's response to God by faith must be free, and... therefore nobody is to be forced to embrace the faith against his will. The act of faith is of its very nature a free act" (DH 10; cf. CIC, can. 748 § 2). "God calls men to serve him in spirit and in truth. Consequently they are bound to him in conscience, but not coerced… This fact received its fullest manifestation in Christ Jesus" (DH 11). Indeed, Christ invited people to faith and conversion, but never coerced them. "For he bore witness to the truth but refused to use force to impose it on those who spoke against it. His kingdom... grows by the love with which Christ, lifted up on the cross, draws men to himself" (DH 11; cf. Jn 18:37; 12:32). (CCC 2104) "All men are bound to seek the truth, especially in what concerns God and his Church, and to embrace it and hold on to it as they come to know it" (DH 1 § 2). This duty derives from "the very dignity of the human person" (DH 2 § 1). It does not contradict a "sincere respect" for different religions which frequently "reflect a ray of that truth which enlightens all men" (NA 2 § 2), nor the requirement of charity, which urges Christians "to treat with love, prudence and patience those who are in error or ignorance with regard to the faith" (DH 14 § 4). (IT CONTINUES)

(The question “What are the characteristics of faith?” continues)

28. What are the characteristics of faith? (part 1)

28. What are the characteristics of faith? (part 1)

(Comp 28) Faith is the supernatural virtue which is necessary for salvation. It is a free gift of God and is accessible to all who humbly seek it. The act of faith is a human act, that is, an act of the intellect of a person - prompted by the will moved by God - who freely assents to divine truth. Faith is also certain because it is founded on the Word of God; it works “through charity” (Galatians 5:6); and it continually grows through listening to the Word of God and through prayer. It is, even now, a foretaste of the joys of heaven.

“In Brief”

(CCC 179) Faith is a supernatural gift from God. In order to believe, man needs the interior helps of the Holy Spirit. (CCC 180) "Believing" is a human act, conscious and free, corresponding to the dignity of the human person.

To deepen and explain

(CCC 153) When St. Peter confessed that Jesus is the Christ, the Son of the living God, Jesus declared to him that this revelation did not come "from flesh and blood", but from "my Father who is in heaven" (Mt 16:17; cf. Gal 1:15; Mt 11:25). Faith is a gift of God, a supernatural virtue infused by him. "Before this faith can be exercised, man must have the grace of God to move and assist him; he must have the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and 'makes it easy for all to accept and believe the truth'" (DV 5; cf. DS 377; 3010). (CCC 154) Believing is possible only by grace and the interior helps of the Holy Spirit. But it is no less true that believing is an authentically human act. Trusting in God and cleaving to the truths he has revealed are contrary neither to human freedom nor to human reason. Even in human relations it is not contrary to our dignity to believe what other persons tell us about themselves and their intentions, or to trust their promises (for example, when a man and a woman marry) to share a communion of life with one another. If this is so, still less is it contrary to our dignity to "yield by faith the full submission of... intellect and will to God who reveals" (Dei Filius: 3: DS 3008), and to share in an interior communion with him.

On reflection

(CCC 155) In faith, the human intellect and will co-operate with divine grace: "Believing is an act of the intellect assenting to the divine truth by command of the will moved by God through grace" (St. Thomas Aquinas, STh II-II, 2, 9; cf. Dei Filius 3; DS 3010). (CCC 156) What moves us to believe is not the fact that revealed truths appear as true and intelligible in the light of our natural reason: we believe "because of the authority of God himself who reveals them, who can neither deceive nor be deceived" (Dei Filius 3: DS 3008). So "that the submission of our faith might nevertheless be in accordance with reason, God willed that external proofs of his Revelation should be joined to the internal helps of the Holy Spirit” (Dei Filius 3: DS 3009). Thus the miracles of Christ and the saints, prophecies, the Church's growth and holiness, and her fruitfulness and stability "are the most certain signs of divine Revelation, adapted to the intelligence of all"; they are "motives of credibility" (motiva credibilitatis), which show that the assent of faith is "by no means a blind impulse of the mind" (Dei Filius 3: DS 3008-3010; cf. Mk 16 20; Heb 2:4). (IT CONTINUES)

(The question: “What are the characteristics of faith?” continues)

27. What does it mean in practice for a person to believe in God?

27. What does it mean in practice for a person to believe in God?

(Comp 27) It means to adhere to God himself, entrusting oneself to him and giving assent to all the truths which God has revealed because God is Truth. It means to believe in one God in three Persons, Father, Son, and Holy Spirit.

“In Brief”

(CCC 176) Faith is a personal adherence of the whole man to God who reveals himself. It involves an assent of the intellect and will to the self-revelation God has made through his deeds and words. (CCC 177) "To believe" has thus a twofold reference: to the person, and to the truth: to the truth, by trust in the person who bears witness to it. (CCC 178) We must believe in no one but God: the Father, the Son and the Holy Spirit. 176 177 178

To deepen and explain

(CCC 150) Faith is first of all a personal adherence of man to God. At the same time, and inseparably, it is a free assent to the whole truth that God has revealed. As personal adherence to God and assent to his truth, Christian faith differs from our faith in any human person. It is right and just to entrust oneself wholly to God and to believe absolutely what he says. It would be futile and false to place such faith in a creature (Cf. Jer 17:5-6; Ps 40:5; 146:3-4).

On reflection

(CCC 151) For a Christian, believing in God cannot be separated from believing in the One he sent, his "beloved Son", in whom the Father is "well pleased"; God tells us to listen to him (Mk 1:11; cf. 9:7). The Lord himself said to his disciples: "Believe in God, believe also in me" (Jn 14:1). We can believe in Jesus Christ because he is himself God, the Word made flesh: "No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known" (Jn 1:18). Because he "has seen the Father", Jesus Christ is the only one who knows him and can reveal him (Jn 6:46; cf. Mt 11:27). (CCC 152) One cannot believe in Jesus Christ without sharing in his Spirit. It is the Holy Spirit who reveals to men who Jesus is. For "no one can say "Jesus is Lord", except by the Holy Spirit" (1 Cor 12:3), who "searches everything, even the depths of God…. No one comprehends the thoughts of God, except the Spirit of God" (1 Cor 2:10-11). Only God knows God completely: we believe in the Holy Spirit because he is God. The Church never ceases to proclaim her faith in one only God: Father, Son and Holy Spirit.

(Next question: What are the characteristics of faith?)

26. Who are the principal witnesses of the obedience of faith in the Sacred Scriptures?

26. Who are the principal witnesses of the obedience of faith in the Sacred Scriptures?

(Comp 26) There are many such witnesses, two in particular: One is Abraham who when put to the test “believed in God” (Romans 4:3) and always obeyed his call. For this reason he is called “the Father of all who believe” (Romans 4:11-18). The other is the Virgin Mary who, throughout her entire life, embodied in a perfect way the obedience of faith: “Let it be done to me according to your word” (Luke 1:38).

“In Brief”

(CCC 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.

To deepen and explain

(CCC 144) To obey (from the Latin ob-audire, to "hear or listen to") in faith is to submit freely to the word that has been heard, because its truth is guaranteed by God, who is Truth itself. Abraham is the model of such obedience offered us by Sacred Scripture. The Virgin Mary is its most perfect embodiment. (CCC 145) The Letter to the Hebrews, in its great eulogy of the faith of Israel's ancestors, lays special emphasis on Abraham's faith: "By faith, Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go" (Heb 11:8; cf. Gen 12:1-4). By faith, he lived as a stranger and pilgrim in the promised land (Cf. Gen 23:4). By faith, Sarah was given to conceive the son of the promise. And by faith Abraham offered his only son in sacrifice (Cf. Heb 11:17). (CCC 146) Abraham thus fulfils the definition of faith in Hebrews 11:1: "Faith is the assurance of things hoped for, the conviction of things not seen" (Heb 11:1): "Abraham believed God, and it was reckoned to him as righteousness" (Rom 4:3; cf. Gen 15:6). Because he was "strong in his faith", Abraham became the "father of all who believe" (Rom 4:11, 18; 4:20; cf. Gen 15:5). (CCC 147) The Old Testament is rich in witnesses to this faith. The Letter to the Hebrews proclaims its eulogy of the exemplary faith of the ancestors who "received divine approval" (Heb 11:2, 39). Yet "God had foreseen something better for us": the grace of believing in his Son Jesus, "the pioneer and perfecter of our faith" (Heb 11:40; 12:2).

On reflection

(CCC 148) The Virgin Mary most perfectly embodies the obedience of faith. By faith Mary welcomes the tidings and promise brought by the angel Gabriel, believing that "with God nothing will be impossible" and so giving her assent: "Behold I am the handmaid of the Lord; let it be [done] to me according to your word" (Lk 1:37-38; cf. Gen 18:14). Elizabeth greeted her: "Blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord" (Lk 1:45). It is for this faith that all generations have called Mary blessed (Cf. Lk 1:48). (CCC 149) Throughout her life and until her last ordeal (Cf. Lk 2:35) when Jesus her son died on the cross, Mary's faith never wavered. She never ceased to believe in the fulfilment of God's word. And so the Church venerates in Mary the purest realization of faith.

(Next question: What does it mean in practice for a person to believe in God?)