Host: Rev. Philippe. Co-Host:
Sis. Niña.
Objectives:
1. To discuss in general Catechism
of the Catholic Church Part One The Profession of Faith
2. To discuss in general CCC Part
One Section Two The Profession of the Christian Faith
3. To discuss in particular CCC
Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular CATECHESIS ON CREATION, CREATION
– WORK OF THE HOLY TRINITY and “THE WORLD WAS CREATED FOR THE GLORY OF
GOD”
20:00-20:02 STATION ID – PROGRAM ID
– OPENING PRAYER – CP NO 0909
121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM
www.ustream.tv/channel/spiritfmsorsogon
20:02-20:05 OPENING SPIEL
20:05-20:15 BARETANG
SIMBAHAN :
Sa pagboot kan Santo Papa, idadagdag poon
ngonian, an pangaran ni San Jose, an
Mabinion na Esposo, cada Misa. Sa prex
eucharistica prima dai na kaipuhan idagdag ta yaon na, pero ini idinadagdag
ngonian sa bilog na Simbahan Catolica para sa preces eucharisticae secunda,
tertia et quarta. Kaya cada vez sa
Santa Misa boot kan Santo Padre na isabay niato sa pamibi an naging ama ni
Jesus digdi sa ibabaw kan daga, para si San Jose man an satong magin parasorog
asin intercesor.
Sa maabot na 28 de junio, Vesperas kan
kafiestahan ninda Santos Pedro y Pablo, i-co-consegrar kan satong Señor Obispo
an Perpetual Eucharistic Adoration Chapel o PEA Chapel kan
parroquia de Santos Pedro y Pablo.
Nagkapirang mga parroquia sa bilog na Diocesis kan Sorsogon asin sa
nagkapirang mga Diocesis man sa bilog na mundo, igwa ki PEA Chapel kun
saen satong sinasamba an Hawak ni Cristo na naka-expose sa monstrance. Iyo baga saro na doctrina Cristiana asin
parte integra kan satong pagtubod na an Hostia pagkatapos ini i-consegrar
durante Santa Misa, bako na ini simpleng tinapay na sana, kundi totoong Hawak
ni Cristo, siring man baga ini sa Evangelio ni Juan. Kun kita nagduduman sa satong mga PEA,
si Cristo mismo an satong kaatubang, asin sa satong pamibi sa atubang kan monstrance,
si Cristo mismo an directa niato na kaolay.
20:15-20:30 DISCUSSION (Introduction
to Topic):
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.
20:30-20:35 HALF-TIME BREAK –
RELIGIOUS SONG – STATION ID – TIME CHECK – READ TEXT MESSAGE IF ANY
20:35-20:55 DISCUSSION (Direct and
full discussion of Topic):
I. CATECHESIS ON CREATION
282 Catechesis on creation is of
major importance. It concerns the very foundations of human and Christian life:
for it makes explicit the response of the Christian faith to the basic question
that men of all times have asked themselves: [120] “Where do we come
from?” “Where are we going?” “What is our origin?” “What is our end?” “Where
does everything that exists come from and where is it going?” the two
questions, the first about the origin and the second about the end, are
inseparable. They are decisive for the meaning and orientation of our life and
actions.
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.” [121]
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?
285 Since the beginning the
Christian faith has been challenged by responses to the question of origins
that differ from its own. Ancient religions and cultures produced many myths
concerning origins. Some philosophers have said that everything is God, that
the world is God, or that the development of the world is the development of
God (Pantheism). Others have said that the world is a necessary emanation
arising from God and returning to him. Still others have affirmed the existence
of two eternal principles, Good and Evil, Light and Darkness, locked, in
permanent conflict (Dualism, Manichaeism). According to some of these
conceptions, the world (at least the physical world) is evil, the product of a
fall, and is thus to be rejected or left behind (Gnosticism). Some admit that
the world was made by God, but as by a watch-maker who, once he has made a
watch, abandons it to itself (Deism). Finally, others reject any transcendent
origin for the world, but see it as merely the interplay of matter that has
always existed (Materialism). All these attempts bear witness to the permanence
and universality of the question of origins. This inquiry is distinctively
human.
286 Human intelligence is surely
already capable of finding a response to the question of origins. the existence
of God the Creator can be known with certainty through his works, by the light
of human reason, [122] even if this knowledge
is often obscured and disfigured by error. This is why faith comes to confirm
and enlighten reason in the correct understanding of this truth: “By faith we
understand that the world was created by the word of God, so that what is seen
was made out of things which do not appear.” [123]
287 The truth about creation is so
important for all of human life that God in his tenderness wanted to reveal to
his People everything that is salutary to know on the subject. Beyond the
natural knowledge that every man can have of the Creator, [124] God progressively
revealed to Israel the mystery of creation. He who chose the patriarchs, who
brought Israel out of Egypt, and who by choosing Israel created and formed it,
this same God reveals himself as the One to whom belong all the peoples of the
earth, and the whole earth itself; he is the One who alone “made heaven and
earth”. [125]
288 Thus the revelation of creation
is inseparable from the revelation and forging of the covenant of the one God
with his People. Creation is revealed as the first step towards this covenant,
the first and universal witness to God's all-powerful love. [126] and so, the truth of
creation is also expressed with growing vigour in the message of the prophets,
the prayer of the psalms and the liturgy, and in the wisdom sayings of the
Chosen People. [127]
289 Among all the Scriptural texts
about creation, the first three chapters of Genesis occupy a unique place. From
a literary standpoint these texts may have had diverse sources. the inspired
authors have placed them at the beginning of Scripture to express in their
solemn language the truths of creation - its origin and its end in God, its
order and goodness, the vocation of man, and finally the drama of sin and the
hope of salvation. Read in the light of Christ, within the unity of Sacred
Scripture and in the living Tradition of the Church, these texts remain the
principal source for catechesis on the mysteries of the “beginning”: creation,
fall, and promise of salvation.
II. CREATION - WORK OF THE HOLY TRINITY
290 “In the beginning God created
the heavens and the earth”: [128] three things are
affirmed in these first words of Scripture: the eternal God gave a beginning to
all that exists outside of himself; he alone is Creator (the verb “create” -
Hebrew bara - always has God for its subject). the totality of what exists
(expressed by the formula “the heavens and the earth”) depends on the One who
gives it being.
291 “In the beginning was the Word.
. . and the Word was God. . . all things were made through him, and without him
was not anything made that was made.” [129] The New Testament
reveals that God created everything by the eternal Word, his beloved Son. In
him “all things were created, in heaven and on earth.. . all things were
created through him and for him. He is before all things, and in him all things
hold together.” [130] The Church's faith
likewise confesses the creative action of the Holy Spirit, the “giver of life”,
“the Creator Spirit” (Veni, Creator Spiritus), the “source of every good”. [131]
292 The Old Testament suggests and
the New Covenant reveals the creative action of the Son and the Spirit, [132]
inseparably one with that of the Father. This creative co-operation is clearly
affirmed in the Church's rule of faith: “There exists but one God. . . he is
the Father, God, the Creator, the author, the giver of order. He made all
things by himself, that is, by his Word and by his Wisdom”, “by the Son and the
Spirit” who, so to speak, are “his hands”. [133] Creation is the common
work of the Holy Trinity.
III. “THE WORLD WAS CREATED FOR THE GLORY OF GOD”
293 Scripture and Tradition never
cease to teach and celebrate this fundamental truth: “The world was made for
the glory of God.” [134] St. Bonaventure
explains that God created all things “not to increase his glory, but to show it
forth and to communicate it”, [135] for God has no other
reason for creating than his love and goodness: “Creatures came into existence
when the key of love opened his hand.” [136] The First Vatican
Council explains:
This one, true God, of his own
goodness and “almighty power”, not for increasing his own beatitude, nor for
attaining his perfection, but in order to manifest this perfection through the
benefits which he bestows on creatures, with absolute freedom of counsel “and
from the beginning of time, made out of nothing both orders of creatures, the spiritual
and the corporeal. . .” [137]
294 The glory of God consists in the
realization of this manifestation and communication of his goodness, for which
the world was created. God made us “to be his sons through Jesus Christ,
according to the purpose of his will, to the praise of his glorious grace”, [138] for
“the glory of God is man fully alive; moreover man's life is the vision of God:
if God's revelation through creation has already obtained life for all the
beings that dwell on earth, how much more will the Word's manifestation of the
Father obtain life for those who see God.” [139] The ultimate purpose of
creation is that God “who is the creator of all things may at last become “all
in all”, thus simultaneously assuring his own glory and our beatitude.” [140]
20:55-20:59 TIME CHECK – WRAP UP –
CLOSING SPIEL – CLOSING PRAYER
20:59-21:00 PROGRAM JINGLE
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