Friday, June 12, 2015
Youcat commented through CCC. Question n. 39 – Part III.
(Youcat answer - repeated) Jesus of Nazareth is the Son,
the second divine person mentioned when we pray, “In the name of the Father and
of the Son and of the Holy Spirit” (Mt 28:19).
A deepening through
CCC
(CCC 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. (CCC 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" (Paul
VI, CPG § 2). (CCC 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.
Reflecting and
meditating
(Youcat comment)
Jesus was either an imposter who made
himself Lord of the Sabbath and allowed himself to be addressed with the divine
title “Lord” — or else he was really God. The scandal came when he
forgave sins. In the eyes of his contemporaries, that was a crime deserving
death. Through signs and miracles, but especially through the Resurrection, his
disciples recognized who Jesus is and worshipped him as Lord. That is the faith
of the Church.
(CCC Comment)
(CCC 446) In the Greek translation of the Old Testament, the
ineffable Hebrew name YHWH, by which God revealed himself to Moses (Cf. Ex
3:14), is rendered as Kyrios,
"Lord". From then on, "Lord"
becomes the more usual name by which to indicate the divinity of Israel's God.
The New Testament uses this full sense of the title "Lord" both for
the Father and - what is new - for Jesus, who is thereby recognized as God
Himself (Cf. 1 Cor 2:8). (CCC 447) Jesus ascribes this title to himself in a
veiled way when he disputes with the Pharisees about the meaning of Psalm 110, but also in an explicit way
when he addresses his apostles (Cf. Mt 22:41-46; cf. Acts 2:34-36; Heb 1:13; Jn
13:13). Throughout his public life, he demonstrated his divine sovereignty by
works of power over nature, illnesses, demons, death and sin.
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