Saturday, June 6, 2015
Youcat commented through CCC. Question n. 38 – Part II.
(Youcat answer - repeated) The Holy Spirit is the third
person of the Holy Trinity and has the same divine majesty as the Father and
the Son.
A deepening through
CCC
(CCC 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" (Nicene Creed; cf. DS 150). By this confession, the Church
recognizes the Father as "the source and origin of the whole divinity"
(Council of Toledo VI (638): DS 490). 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" (Council of
Toledo XI (675): DS 527). The Creed of the Church from the Council of
Constantinople confesses: "With the Father and the Son, he is worshipped
and glorified" (Nicene Creed; cf. DS 150).
Reflecting and
meditating
(Youcat comment)
When we discover the reality of God in
us, we are dealing with the working of the Holy Spirit. God sent “the Spirit of
his Son into our hearts” (Gal 4:6), so that he might fill us completely. In the
Holy Spirit a Christian finds profound joy, inner peace, and freedom. “For you
did not receive the spirit of slavery to fall back into fear, but you have
received the spirit of sonship [in whom] we cry, ‘Abba! Father!’ (Rom 8:15b)”.
In the Holy Spirit, whom we receive in Baptism and Confirmation we are permitted
to call God “Father”.
(CCC Comment)
(CCC 117) The
spiritual sense. Thanks to the unity of God's plan, not only the text of
Scripture but also the realities and events about which it speaks can be signs.
1. The allegorical sense. We can
acquire a more profound understanding of events by recognizing their
significance in Christ; thus the crossing of the Red Sea is a sign or type of
Christ's victory and also of Christian Baptism (Cf. 1 Cor 10:2). 2. The moral sense. The events reported in
Scripture ought to lead us to act justly. As St. Paul says, they were written
"for our instruction" (1 Cor 10:11; cf. Heb 3-4:11). 3. The anagogical sense (Greek: anagoge, "leading"). We can
view realities and events in terms of their eternal significance, leading us toward
our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem
(Cf. Rev 21:1-22:5). (CCC 118) A medieval couplet summarizes the significance
of the four senses: The Letter speaks of deeds; Allegory to faith; The Moral
how to act; Anagogy our destiny (Littera gesta docet, quid credas allegoria,
moralis quid agas, quo tendas anagogia. Augustine of Dacia, Rotulus pugillaris, I). (CCC 203) God
revealed himself to his people Israel by making his name known to them. A name
expresses a person's essence and identity and the meaning of this person's
life. God has a name; he is not an anonymous force. To disclose one's name is
to make oneself known to others; in a way it is to hand oneself over by
becoming accessible, capable of being known more intimately and addressed
personally.
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