CATECHISM CC, Part 1, Prof. of Faith - I BELIEVE IN GOD THE FATHER

SC Borromeo ^

[NYer]

CATECHISM OF THE CATHOLIC CHURCH
SECOND EDITION

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PART ONE
THE PROFESSION OF FAITH

SECTION TWO
THE PROFESSION OF THE CHRISTIAN FAITH

CHAPTER ONE
I BELIEVE IN GOD THE FATHER

198 Our profession of faith begins with God, for God is the First and the Last,¹ the beginning and the end of everything. The Credo begins with God the Father, for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God's works.

ARTICLE I
"I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"

Paragraph 1. I Believe in God

"I believe in God": this first affirmation of the Apostles' Creed is also the most fundamental. The whole Creed speaks of God, and when it also speaks of man and of the world it does so in relation to God. The other articles of the Creed all depend on the first, just as the remaining Commandments make the first explicit. The other articles help us to know God better as he revealed himself progressively to men. "The faithful first profess their belief in God."²

I. "I BELIEVE IN ONE GOD"

These are the words with which the Niceno-Constantinopolitan Creed begins. The confession of God's oneness, which has its roots in the divine revelation of the Old Covenant, is inseparable from the profession of God's existence and is equally fundamental. God is unique; there is only one God: "The Christian faith confesses that God is one in nature, substance and essence."³

To Israel, his chosen, God revealed himself as the only One: "Hear, O Israel: The LORD our God is one LORD; and you shall love the LORD your God with all your heart, and with all your soul, and with all your might."⁴ Through the prophets, God calls Israel and all nations to turn to him, the one and only God: "Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.. . To me every knee shall bow, every tongue shall swear. 'Only in the LORD, it shall be said of me, are righteousness and strength.'"⁵

Jesus himself affirms that God is "the one Lord" whom you must love "with all your heart, and with all your soul, and with all your mind, and with all your strength".⁶ At the same time Jesus gives us to understand that he himself is "the Lord".⁷ To confess that Jesus is Lord is distinctive of Christian faith. This is not contrary to belief in the One God. Nor does believing in the Holy Spirit as "Lord and giver of life" introduce any division into the One God:

We firmly believe and confess without reservation that there is only one true God, eternal infinite (immensus) and unchangeable, incomprehensible, almighty and ineffable, the Father and the Son and the Holy Spirit; three persons indeed, but one essence, substance or nature entirely simple.⁸

II. GOD REVEALS HIS NAME

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.

God revealed himself progressively and under different names to his people, but the revelation that proved to be the fundamental one for both the Old and the New Covenants was the revelation of the divine name to Moses in the theophany of the burning bush, on the threshold of the Exodus and of the covenant on Sinai.

The living God

God calls Moses from the midst of a bush that burns without being consumed: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob."⁹ God is the God of the fathers, the One who had called and guided the patriarchs in their wanderings. He is the faithful and compassionate God who remembers them and his promises; he comes to free their descendants from slavery. He is the God who, from beyond space and time, can do this and wills to do it, the God who will put his almighty power to work for this plan.

"I Am who I Am"

Moses said to God, "If I come to the people of Israel and say to them, 'The God of your fathers has sent me to you', and they ask me, 'What is his name?' what shall I say to them?" God said to Moses, "I AM WHO I AM." And he said, "Say this to the people of Israel, 'I AM has sent me to you'. . . this is my name for ever, and thus I am to be remembered throughout all generations."¹⁰

In revealing his mysterious name, YHWH ("I AM HE WHO IS", "I AM WHO AM" or "I AM WHO I AM"), God says who he is and by what name he is to be called. This divine name is mysterious just as God is mystery. It is at once a name revealed and something like the refusal of a name, and hence it better expresses God as what he is - infinitely above everything that we can understand or say: he is the "hidden God", his name is ineffable, and he is the God who makes himself close to men.¹¹

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").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.

Faced with God's fascinating and mysterious presence, man discovers his own insignificance. Before the burning bush, Moses takes off his sandals and veils his face in the presence of God's holiness.¹³ Before the glory of the thrice-holy God, Isaiah cries out: "Woe is me! I am lost; for I am a man of unclean lips."¹⁴ Before the divine signs wrought by Jesus, Peter exclaims: "Depart from me, for I am a sinful man, O Lord."¹⁵ But because God is holy, he can forgive the man who realizes that he is a sinner before him: "I will not execute my fierce anger. . . for I am God and not man, the Holy One in your midst."¹⁶ The apostle John says likewise: "We shall. . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything."¹⁷

Out of respect for the holiness of God, the people of Israel do not pronounce his name. In the reading of Sacred Scripture, the revealed name (YHWH) is replaced by the divine title "LORD" (in Hebrew Adonai, in Greek Kyrios). It is under this title that the divinity of Jesus will be acclaimed: "Jesus is LORD."

"A God merciful and gracious"

After Israel's sin, when the people had turned away from God to worship the golden calf, God hears Moses' prayer of intercession and agrees to walk in the midst of an unfaithful people, thus demonstrating his love.¹⁸ When Moses asks to see his glory, God responds "I will make all my goodness pass before you, and will proclaim before you my name 'the LORD' [YHWH]."¹⁹ Then the LORD passes before Moses and proclaims, "YHWH, YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness"; Moses then confesses that the LORD is a forgiving God.²⁰

The divine name, "I Am" or "He Is", expresses God's faithfulness: despite the faithlessness of men's sin and the punishment it deserves, he keeps "steadfast love for thousands".²¹ By going so far as to give up his own Son for us, God reveals that he is "rich in mercy".²² By giving his life to free us from sin, Jesus reveals that he himself bears the divine name: "When you have lifted up the Son of man, then you will realize that "I AM"."²³

God alone IS

Over the centuries, Israel's faith was able to manifest and deepen realization of the riches contained in the revelation of the divine name. God is unique; there are no other gods besides him.²⁴ He transcends the world and history. He made heaven and earth: "They will perish, but you endure; they will all wear out like a garment. . . .but you are the same, and your years have no end."²⁵ In God "there is no variation or shadow due to change."²⁶ God is "HE WHO IS", from everlasting to everlasting, and as such remains ever faithful to himself and to his promises.

The revelation of the ineffable name "I AM WHO AM" contains then the truth that God alone IS. The Greek Septuagint translation of the Hebrew Scriptures, and following it the Church's Tradition, understood the divine name in this sense: God is the fullness of Being and of every perfection, without origin and without end. All creatures receive all that they are and have from him; but he alone is his very being, and he is of himself everything that he is.

III. GOD, "HE WHO IS", IS TRUTH AND LOVE

God, "HE WHO IS", revealed himself to Israel as the one "abounding in steadfast love and faithfulness".²⁷ These two terms express summarily the riches of the divine name. In all his works God displays, not only his kindness, goodness, grace and steadfast love, but also his trustworthiness, constancy, faithfulness and truth. "I give thanks to your name for your steadfast love and your faithfulness."²⁸ He is the Truth, for "God is light and in him there is no darkness"; "God is love", as the apostle John teaches.²⁹

God is Truth

"The sum of your word is truth; and every one of your righteous ordinances endures forever."³⁰ "And now, O LORD God, you are God, and your words are true";³¹ this is why God's promises always come true.³² God is Truth itself, whose words cannot deceive. This is why one can abandon oneself in full trust to the truth and faithfulness of his word in all things. The beginning of sin and of man's fall was due to a lie of the tempter who induced doubt of God's word, kindness and faithfulness.

God's truth is his wisdom, which commands the whole created order and governs the world.³³ God, who alone made heaven and earth, can alone impart true knowledge of every created thing in relation to himself.³⁴

God is also truthful when he reveals himself - the teaching that comes from God is "true instruction".³⁵ When he sends his Son into the world it will be "to bear witness to the truth":³⁶ "We know that the Son of God has come and has given us understanding, to know him who is true."³⁷

God is Love

In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love.³⁸ And thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins.³⁹

God's love for Israel is compared to a father's love for his son. His love for his people is stronger than a mother's for her children. God loves his people more than a bridegroom his beloved; his love will be victorious over even the worst infidelities and will extend to his most precious gift: "God so loved the world that he gave his only Son."⁴⁰

220 God's love is "everlasting":⁴¹ "For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you."⁴² Through Jeremiah, God declares to his people, "I have loved you with an everlasting love; therefore I have continued my faithfulness to you."⁴³

But St. John goes even further when he affirms that "God is love":⁴⁴ God's very being is love. By sending his only Son and the Spirit of Love in the fullness of time, God has revealed his innermost secret:⁴⁵ God himself is an eternal exchange of love, Father, Son and Holy Spirit, and he has destined us to share in that exchange.

IV. THE IMPLICATIONS OF FAITH IN ONE GOD

222 Believing in God, the only One, and loving him with all our being has enormous consequences for our whole life.

It means coming to know God's greatness and majesty: "Behold, God is great, and we know him not."⁴⁶ Therefore, we must "serve God first".⁴⁷

It means living in thanksgiving: if God is the only One, everything we are and have comes from him: "What have you that you did not receive?"⁴⁸ "What shall I render to the LORD for all his bounty to me?"⁴⁹

It means knowing the unity and true dignity of all men: everyone is made in the image and likeness of God.⁵⁰

It means making good use of created things: faith in God, the only One, leads us to use everything that is not God only insofar as it brings us closer to him, and to detach ourselves from it insofar as it turns us away from him:

My Lord and my God, take from me everything that distances me from you.
My Lord and my God, give me everything that brings me closer to you.
My Lord and my God, detach me from myself to give my all to you.⁵¹

It means trusting God in every circumstance, even in adversity. A prayer of St. Teresa of Jesus wonderfully expresses this trust:

Let nothing trouble you / Let nothing frighten you
Everything passes / God never changes
Patience / Obtains all
Whoever has God / Wants for nothing
God alone is enough.⁵²

IN BRIEF

228 "Hear, O Israel, the LORD our God is one LORD. . ." (Dt 6:4; Mk 12:29). "The supreme being must be unique, without equal. . . If God is not one, he is not God" (Tertullian, Adv. Marc., 1, 3, 5: PL 2, 274).

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.

230 Even when he reveals himself, God remains a mystery beyond words: "If you understood him, it would not be God" (St. Augustine, Sermo 52, 6, 16: PL 38, 360 and Sermo 117, 3, 5: PL 38, 663).

231 The God of our faith has revealed himself as HE WHO IS; and he has made himself known as "abounding in steadfast love and faithfulness" (Ex 34:6). God's very being is Truth and Love.

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1 Cf. Isa 44:6.
2 Roman Catechism I,2,2.
3 Roman Catechism I,2,2.
4 Deut 6:45.
5 Isa 45:22-24; cf. Phil 2:10-11.
6 Mk 12:29-30
7 Cf. Mk 12:35-37.
8 Lateran Council IV: DS 800.
9 Ex 3:6.
10 Ex 3:13-15.
11 Cf. Isa 45:15; Judg 13:18.
12 Ex 3:6,12.
13 Cf. Ex 3:5-6.
14 Isa 6:5.
15 Lk 5:8.
16 Hos 11:9.
17 1 Jn 3:19-20.
18 Cf. Ex 32; 33:12-17.
19 Ex 33:18-19.
20 Ex 34:5-6; cf. 34:9.
21 Ex 34:7.
22 Eph 2:4.
23 Jn 8:28 (Gk.).
24 Cf. Isa 44:6.
25 Ps 102:26-27.
26 Jas 1:17.
27 Ex 34:6.
28 Ps 138:2; cf. Ps 85:11.
29 1 Jn 1:5; 4:8.
30 Ps 119:160.
31 2 Sam 7:28.
32 Cf. Deut 7:9.
33 Cf. Wis 13:1-9.
34 Cf. Ps 115:15; Wis 7:17-21.
35 Mal 2:6.
36 Jn 18:37.
37 1 Jn 5:20; cf. Jn 17:3.
38 Cf. Deut 4:37; 7:8; 10:15.
39 Cf. Isa 43:1-7; Hos 2.
40 Jn 3:16; cf. Hos 11:1; Isa 49:14-15; 62:4-5; Ezek 16; Hos 11.
41 Isa 54:8.
42 Isa 54:10; cf. 54:8.
43 Jer 31:3.
44 l Jn 4:8,16.
45 Cf. 1 Cor 2:7-16; Eph 3:9-12.
46 Job 36:26.
47 St. Joan of Arc.
48 1 Cor 4:7.
49 Ps 116:12.
50 Gen 1:26.
51 St. Nicholas of Flüe; cf. Mt 5:29-30; 16:24-26.
52 St. Teresa of Jesus, Poesías 30, in The Collected Works of St. Teresa of Avila, vol. III, tr. K. Kavanaugh, OCD, and O. Rodriguez, OCD (Washington DC: Institute of Carmelite Studies, 1985), 386 no. 9, tr. by John Wall.

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Copyright permission for posting of the English translation of the CATECHISM OF THE CATHOLIC CHURCH on the Saint Charles Borromeo Catholic Church web site was granted by Amministrazione Del Patrimonio Della Sede Apostolica, case number 130389.

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[NYer]

"Hear, O Israel: The LORD our God is one LORD; and you shall love the LORD your God with all your heart, and with all your soul, and with all your might."4

[NYer]

The paramount command, the heart and soul of Torah, was: Dt 6:5 "You shall love the Lord your God with all your heart, and with all your soul, and with all your might. And these words which I command you this day shall be upon your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. And you shall bind them as a sign upon your hand, and they shall be as frontlets between your eyes. And you shall write them on the doorposts of your house and on your gates."

The awesome power of this command is expressed in God's words. "These words … shall be upon your heart." They are to be written into our very heart and soul, so that God is in us at every moment of our lives. "You shall teach them diligently to your children." We are to teach our children from a very early age that God loves them, and that they are to love Him in return. "Talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise." It is not enough to love God quietly in our heart and to teach this quiet love to our children; we are to proclaim God all day every day. "You shall bind them as a sign upon your hand." It is not enough to proclaim God in words, we must proclaim Him in the work of our hands as well. "They shall be as frontlets between your eyes." We are to concentrate on God's words to the exclusion of all else. "You shall write them on the doorposts of your house and on your gates." We should proclaim God's glory even to passing strangers. God gave us an example of how we are to know, love and serve Him by sending His Son to visit with us, to live a life focused constantly on His heavenly Father, to sacrifice His earthly life that God and man might be reconciled, and to nourish our souls with His own body, blood, soul and divinity.
.... Martin K. Barrack The Second Exodus

[NYer]

Phylacteries, Called in Hebrew: T’FILLIN

When Jewish men pray, they wear two boxes containing Scriptures. One is worn on the forehead, and the other is strapped to the left biceps with a long leather strap (see illustration above). The verses of Scripture inside the boxes are: Exodus 13:1-10, 11-16; Deuteronomy 6:4-9; and Deuteronomy 11:13-21. The boxes are called t’fillin (@yLipiTi) in Hebrew. The word t’fillin is usually translated into English as "phylacteries." The t’fillin are two leather boxes containing these handwritten Scriptures. One of the leather boxes is bound on the left arm (with the box inside the biceps next to the heart). It is bound (see above) by black leather straps which are wrapped seven times toward the hand, then wrapped upon the hand to form the Hebrew word Shaddai (yd'v'). The second one is placed on the head so that the box lays upon the forehead (next to the mind). The Jews’ placement of the Scriptures in t’fillin is a clear prayer lesson for Christians showing us that God wants His Word to be written in our hearts and in our minds.

[Cvengr]

Good post and I also affirm my faith in Him, God through Jesus Christ our Lord and Savior.

One criticism though, reading the copyright notice to the Catechism is like an AA meeting saying 'Cheers, Bottoms-up!" at the conclusion of one of their AA meetings and chugging a pint of Ale.

If those who speak the Catechism sincerely offer it as their Creed, then why the heck do they give authority to another other than God in their footnote?

[Salvation]

**If those who speak the Catechism sincerely offer it as their Creed, then why the heck do they give authority to another other than God in their footnote?**

Are you saying that Catholics should not believe in Holy Scripture or Holy Tradition? That's what your statement seems to say. Am I understanding you correctly?

[GirlShortstop]

Are you saying that Catholics should not believe in Holy Scripture or Holy Tradition?

I can't speack for Cv, but I must say his/her "footnotes" would be good for a Catholic chuckle:

  ¹YOPIOS
  ²ibid
  ³ibid
   see ¹ above

And so on, and so on....  :-)

[GirlShortstop]

Oops:   I can't speak for Cv...

[NYer]

If those who speak the Catechism sincerely offer it as their Creed, then why the heck do they give authority to another other than God in their footnote?

Now, I understand you believe that only doctrines found in Scripture are true, is that correct? Any doctrine not found in Scripture is false, are we agreed?

[Salvation]

LOL! How true!

[NYer]

SEE ALSO:

1. CCC - PART ONE THE PROFESSION OF FAITH
2. CATECHISM CC - CHAPTER TWO - GOD COMES TO MEET MAN
3. CATECHISM CC - Part 3 - MAN'S RESPONSE TO GOD 
4. CATECHISM CC - Section 2 - THE PROFESSION OF THE CHRISTIAN FAITH

[drstevej]

ACTS 17:11 Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.

ACTS 17:11 Now the Catholics were of more noble character than the Protestants, for they received the message with great skepticism and asked the Church every day if what Paul said was true to Tradition.

[drstevej]

REVISED:

ACTS 17:11 Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.

ACTS 17:11 Now the Catholics were of more noble character than the Protestants, for they received the message with great skepticism and asked the Church every day if what Paul said was true to Tradition¹.

¹YOPIOT

[NYer]

ACTS 17:11 Now the Catholics were of more noble character than the Protestants, for they received the message with great skepticism and asked the Church every day if what Paul said was true to Tradition?. ?YOPIOT

Thanks for dropping in, Steve.

Two Questions:

1. Do you disagree with any of the doctrines stated in this unit of the catechism - I BELIEVE IN GOD THE FATHER.

2. Read these passages: 2 Tim 2:2 “What you have heard from me before many witnesses entrust to faithful men who will be able to teach others also.”
2 Thes 2:15 “Stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter,” and
1 Cor 11:2 “Maintain the traditions even as I have delivered them to you.”

They certainly look to me as if they support the idea of a sacred tradition apart from Scripture. If the Bible is literally true, how do you understand this apart from the idea of a sacred tradition.

An Observation:
During the first 1,500 years of Christendom there were no printing presses. Bibles were hand copied by monks. Each monastery had a large room called a scriptorium. Each monk would sit at a desk hand copying a page of Sacred Scripture. It took one monk three years to produce a single Bible. The monasteries produced Bibles so that priests could read them to their mostly illiterate congregations. For 1,500 years virtually all Scripture reading and teaching was done by Catholic priests. It is inconceivable that Jesus, who promised that, Mt 16:18 “... the powers of death shall not prevail against it,” and, Mt 28:20 “I am with you always,” allowed fifteen centuries, 60 generations, of His followers to pass into eternity without true teaching.

[drstevej]

Actually I only scanned the catechism post. Looks fine from a casual reading. I would not expect disagreement on this topic.

***For 1,500 years virtually all Scripture reading and teaching was done by Catholic priests.***

Here I disagree. You assume the Catholic Church (RCC) begins with Peter, I do not. In any case, the Bereans were not Catholic priests and they searched the Scriptures (OT in this case) to evaluate the truth or falsity of Paul's teachings. This was called noble. This is frowned upon by the RCC.

The Protestants placed the Bible back into the hands of the people -- a very good thing. Alows them to be noble Bereans. Thank God for the printing press.

[NYer]

Thank God for the printing press.

LOL! To that I would add, Thank God for the Internet and this web forum. I have made many friends here. A group of freepers are planning a trip to the EWTN shrine next year. You are certainly welcome to join us.

I noticed that you avoided my 2nd question. How do you feel about thos scriptural passages?

[Salvation]

**2. Read these passages: 2 Tim 2:2 “What you have heard from me before many witnesses entrust to faithful men who will be able to teach others also.”
2 Thes 2:15 “Stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter,” and
1 Cor 11:2 “Maintain the traditions even as I have delivered them to you.”**

Holy Tradition bump as verified in Holy Scripture!

[drstevej]

Can I debate those another day? Some times I just am not up for a detailed debate. I'll give you a rain check.

AS to the EWTN shrine visit. Where is it located? What is to see there? Suppose my elders would approve personal development funds for such a trip?

Take a webcam and do a live tour and I'll watch your visit. Which freepers are going?

I agree PTL for the net and for my fellow freepers. As to the forum, I miss the old days (the Xzins era).