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 THE HOLY TRINITY IN THE
TEACHING OF THE FAITH and THE DIVINE WORKS AND THE TRINITARIAN MISSIONS
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 :
Kahapon, Solemnidad kan Corpus et Sanguis
Christi, Hawak asin Dugo ni Cristo, nakisumaro an bilog na Diocesis kan
Sorsogon sa iniciativa kan Santo Padre Francisco ngonian na Taon nin Pagtubod
sa saro na sarabay na Hora Sancta, sarong oras na pagpamibi sa atubang kan
Mahal na Santísimo Sacramento, a las cinco kan hapon sa Roma, a las once kan
banggi digdi sa Sorsogon. Duwa an mga
nagin intenciones kan Santo Papa: enot, an pagkasaro, an unidad, kan bilog na Cristiandad,
siring man an pagpamibi para sa gabos na nagigin victima sa bilog na mundo kan
mga manlaen-laen na calamidades asin mga violencia, siring man an gabos na
nagsasakit asin napupurisaw sa buhay sa kadahelanan kan sadiring gibo o kan
gibo kan iba o kan gibo sana kan situación.
Sa maabot na Viernes, siete de junio,
magkakaigwa ki sarong vigilia sa bilog na Simbahan, vigilia ini en honra sa
Sagrado Corazon ni Jesu Cristo asin en modo especial papangadyian kan bilog na
Simbahan Católica an santificación, an kabanalan kan saiyang mga padi. Makisumaro kita sa vigilia na ino-organizar
ngonian kan cada parroquia. Sa Cathedral
magpopoon ini pagkatapos kan a las cinco y quinze na Santa Misa, asin
magkakaigwa nin mga kapadian para magpakumpisal sa mga gusto makipag-ulian sa
Dios.
Ngonian man na maabot na Sabado, an bilog na
Pilipinas icoconsegrar sa Inmaculadong Puso ni Maria. Pangungunahan ining consecración kan satuyang
mga kaobispohan asin magkakaigwa nin sarabay na pagbagting kan mga campanas a
las nueve y cuarenta y cinco an aga asin Santa Misa a las diez. Gabos iniimbitahan digdi sa Cathedral, sa
kaibahan kan Señor Obispo asin kan iba pang mga padi.
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.
"I BELIEVE IN GOD THE
FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"
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):
III. THE HOLY TRINITY IN THE
TEACHING OF THE FAITH
The formation of the Trinitarian
dogma
249 From the beginning, the revealed
truth of the Holy Trinity has been at the very root of the Church's living
faith, principally by means of Baptism. It finds its expression in the rule of
baptismal faith, formulated in the preaching, catechesis and prayer of the
Church. Such formulations are already found in the apostolic writings, such as
this salutation taken up in the Eucharistic liturgy: “The grace of the Lord
Jesus Christ and the love of God and the fellowship of the Holy Spirit be with
you all.” [81]
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.
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”. [82]
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.
The dogma of the Holy Trinity
253 The Trinity is One. We do not
confess three Gods, but one God in three persons, the “consubstantial Trinity”.
[83] The
divine persons do not share the one divinity among themselves but each of them
is God whole and entire: “The Father is that which the Son is, the Son that
which the Father is, the Father and the Son that which the Holy Spirit is, i.e.
by nature one God.” [84] In the words of the
Fourth Lateran Council (1215), “Each of the persons is that supreme reality,
viz., the divine substance, essence or nature.” [85]
254 The divine persons are really
distinct from one another. “God is one but not solitary.” [86] “Father”, “Son”, “Holy
Spirit” are not simply names designating modalities of the divine being, for
they are really distinct from one another: “He is not the Father who is the
Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the
Father or the Son.” [87] They are distinct from one
another in their relations of origin: “It is the Father who generates, the Son
who is begotten, and the Holy Spirit who proceeds.” [88] The divine Unity is
Triune.
255 The divine persons are relative
to one another. Because it does not divide the divine unity, the real
distinction of the persons from one another resides solely in the relationships
which relate them to one another: “In the relational names of the persons the
Father is related to the Son, the Son to the Father, and the Holy Spirit to
both. While they are called three persons in view of their relations, we
believe in one nature or substance.” [89] Indeed “everything (in
them) is one where there is no opposition of relationship.” [90] “Because of that unity
the Father is wholly in the Son and wholly in the Holy Spirit; the Son is
wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly
in the Father and wholly in the Son.” [91]
256 St. Gregory of Nazianzus, also
called “the Theologian”, entrusts this summary of Trinitarian faith to the
catechumens of Constantinople: Above all guard for me this great deposit of
faith for which I live and fight, which I want to take with me as a companion,
and which makes me bear all evils and despise all pleasures: I mean the
profession of faith in the Father and the Son and the Holy Spirit. I entrust it
to you today. By it I am soon going to plunge you into water and raise you up
from it. I give it to you as the companion and patron of your whole life. I
give you but one divinity and power, existing one in three, and containing the
three in a distinct way. Divinity without disparity of substance or nature,
without superior degree that raises up or inferior degree that casts down. . .
the infinite co-naturality of three infinites. Each person considered in
himself is entirely God. . . the three considered together. . . I have not even
begun to think of unity when the Trinity bathes me in its splendour. I have not
even begun to think of the Trinity when unity grasps me. . [92]
IV. THE DIVINE WORKS AND THE
TRINITARIAN MISSIONS
257 “O blessed light, O Trinity and
first Unity!” [93] God is eternal
blessedness, undying life, unfading light. God is love: Father, Son and Holy
Spirit. God freely wills to communicate the glory of his blessed life. Such is
the “plan of his loving kindness”, conceived by the Father before the
foundation of the world, in his beloved Son: “He destined us in love to be his
sons” and “to be conformed to the image of his Son”, through “the spirit of
sonship”. [94] This plan is a “grace
[which] was given to us in Christ Jesus before the ages began”, stemming
immediately from Trinitarian love. [95] It unfolds in the work
of creation, the whole history of salvation after the fall, and the missions of
the Son and the Spirit, which are continued in the mission of the Church. [96]
258 The whole divine economy is the
common work of the three divine persons. For as the Trinity has only one and
the same natures so too does it have only one and the same operation: “The
Father, the Son and the Holy Spirit are not three principles of creation but
one principle.” [97] However, each divine
person performs the common work according to his unique personal property. Thus
the Church confesses, following the New Testament, “one God and Father from
whom all things are, and one Lord Jesus Christ, through whom all things are, and
one Holy Spirit in whom all things are”. [98] It is above all the
divine missions of the Son's Incarnation and the gift of the Holy Spirit that
show forth the properties of the divine persons.
259 Being a work at once common and
personal, the whole divine economy makes known both what is proper to the
divine persons, and their one divine nature. Hence the whole Christian life is
a communion with each of the divine persons, without in any way separating
them. Everyone who glorifies the Father does so through the Son in the Holy
Spirit; everyone who follows Christ does so because the Father draws him and
the Spirit moves him. [99]
260 The ultimate end of the whole
divine economy is the entry of God's creatures into the perfect unity of the
Blessed Trinity. [100] But even now we are
called to be a dwelling for the Most Holy Trinity: “If a man loves me”, says
the Lord, “he will keep my word, and my Father will love him, and we will come
to him, and make our home with him”: [101]
O my God, Trinity whom I adore, help
me forget myself entirely so to establish myself in you, unmovable and peaceful
as if my soul were already in eternity. May nothing be able to trouble my peace
or make me leave you, O my unchanging God, but may each minute bring me more
deeply into your mystery! Grant my soul peace. Make it your heaven, your
beloved dwelling and the place of your rest. May I never abandon you there, but
may I be there, whole and entire, completely vigilant in my faith, entirely
adoring, and wholly given over to your creative action. [102]
IN BRIEF
261 The mystery of the Most Holy
Trinity is the central mystery of the Christian faith and of Christian life.
God alone can make it known to us by revealing himself as Father, Son and Holy
Spirit.
262 The Incarnation of God's Son
reveals that God is the eternal Father and that the Son is consubstantial with
the Father, which means that, in the Father and with the Father the Son is one
and the same God.
263 The mission of the Holy Spirit,
sent by the Father in the name of the Son ( Jn 14:26) and by the Son “from the
Father” ( Jn 15:26), reveals that, with them, the Spirit is one and the same
God. “With the Father and the Son he is worshipped and glorified” (Nicene
Creed).
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).
265 By the grace of Baptism “in the
name of the Father and of the Son and of the Holy Spirit”, we are called to
share in the life of the Blessed Trinity, here on earth in the obscurity of
faith, and after death in eternal light (cf. Paul VI, CPG # 9).
266 “Now this is the Catholic faith:
We worship one God in the Trinity and the Trinity in unity, without either
confusing the persons or dividing the substance; for the person of the Father
is one, the Son's is another, the Holy Spirit's another; but the Godhead of the
Father, Son and Holy Spirit is one, their glory equal, their majesty coeternal”
(Athanasian Creed: DS 75; ND 16).
267 Inseparable in what they are,
the divine persons are also inseparable in what they do. But within the single
divine operation each shows forth what is proper to him in the Trinity,
especially in the divine missions of the Son's Incarnation and the gift of the
Holy Spirit.
20:55-20:59 TIME CHECK – WRAP UP – CLOSING
SPIEL – CLOSING PRAYER
20:59-21:00 PROGRAM JINGLE
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