Tuesday, June 9, 2015
Youcat commented through CCC. Question n. 38 – Part V.
(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 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 (Jn 15:26; cf. AG 2). 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" (Council of
Florence (1439): DS 1302), for the eternal order of the divine persons in their
consubstantial communion implies that the Father, as "the principle
without principle" (Council of Florence (1442): DS 1331), 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 (Cf. Council of
Lyons II (1274): DS 850). This legitimate complementarity, provided it does not
become rigid, does not affect the identity of faith in the reality of the same
mystery confessed.
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 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 (Cf. Leo I, Quam laudabiliter (447): DS 284), 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. (CCC 264) "The
Holy Spirit proceeds from the Father as the first principle and, by the eternal
gift of this to the Son, from the communion of both the Father and the
Son" (St. Augustine, De Trin.
15, 26, 47: PL 42, 1095). (CCC 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") (Ex 3:6, 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. [End]
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