Host:
Rev. Philippe. Co-Host: Sis. Niña.
Guest: Sis. Tet
Objectives:
1.
To discuss in general Catechism of the Catholic Church Part One The
Profession of Faith
2.
To discuss in general CATECHISM OF THE CATHOLIC CHURCH Part One Section Two THE
PROFESSION OF CHRISTIAN FAITH Chapter Two I BELIEVE IN JESUS CHRIST, THE ONLY
SON OF GOD
3.
To discuss further more in particular Article 2 “And in Jesus Christ, His Only Son, Our Lord”
20:00-20:02
STATION ID – PROGRAM ID – OPENING PRAYER – CP
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www.ustream.tv/channel/spiritfmsorsogon
20:02-20:05
OPENING SPIEL
20:05-20:15 BARETANG
SIMBAHAN:
Kan nakaaging trece de
Octubre, kahapon, pinangenotan kan Santo Papa, kaiba an mga obispo asin mga
padi kan bilog na Simbahan Catolica, an pag-consegrar sa bilog na mundo ki
Nuestra Señora de Fatima, la Inmaculada Concepción, ki Ina. Kinikilala kan Santo Padre an pangataman ni Ina
sa bilog na Simbahan asin sa bilog na mundo asin kinikilala niya na dai niato
kaya an misión solo kaya nangangaipo kita kan gabos na tabang na satuyang
makukua.
Sa maabot na diecisiete de
Octubre, ise-celebrar kan bilog na Diócesis asin Provincia an Kasanggayahan,
kun saen iyo an pagpasalamat kan gabos na Sorsogueño sa Dios sa mga gracia na
itinao asin itinatao Niya sa Saiyang provincia Sorsogon. Kita mayaman sa mga recursos naturales asin
sa populación. Mayaman sa naturaleza
asin sa cultura. Lugod más papagyamanon
ta ini, an satong populación, recursos naturales asin an satuyang cultura asin
mga marhay na mga kaugalean. Dai man
lugod niato paglimotan an mga marhay na gawe bilang mga Sorsogueños, an pagigin
maka-Dios asin matinabang sa kapwa. Dai
man lugod niato pagwasakon an satong provincia dahil sa kasakiman kan diit sana
sa gobierno, sa mercado asin sa comunidad.
No to mining! No to geothermal exploration! No to illegal logging! No to overfishing and illegal fishing!
Sa maabot na veinte de
Octubre, ika-veinte nueve na Domingo kan Ordinaryong Panahon, iyo an World Mission Sunday. Magpamibi kita sa gabos na misioneras asin
misioneros sa bilog na mundo. Sinasadol
kita na kita man mismo magin mga misioneras asin misioneros kun saen kita, sa
satong familia, trabajo asin comunidad.
Asin an colección sa Santa Misa satong ipapadara para sa mga
nag-mi-misión. Lugod más maglaganag an
Marhay na Bareta sa bilog na rona kan kinaban asin más makilala kan gabos si
Cristo Jesús, especialmente ngonian na nasa laog kita kan Taon nin Pagtubod.
20:15-20:30
DISCUSSION (Introduction to Topic):
CHAPTER TWO: I BELIEVE IN JESUS
CHRIST, THE ONLY SON OF GOD
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):
ARTICLE 2
“AND IN JESUS CHRIST, HIS ONLY SON,
OUR LORD”
I. Jesus
430 Jesus means in Hebrew: “God
saves.” At the annunciation, the angel Gabriel gave him the name Jesus as his
proper name, which expresses both his identity and his mission. [18] Since God alone can
forgive sins, it is God who, in Jesus his eternal Son made man, “will save his
people from their sins”. [19] in Jesus, God
recapitulates all of his history of salvation on behalf of men.
431 In the history of salvation God
was not content to deliver Israel “out of the house of bondage” [20] by bringing them out of
Egypt. He also saves them from their sin. Because sin is always an offence
against God, only he can forgive it. [21] For this reason Israel,
becoming more and more aware of the universality of sin, will no longer be able
to seek salvation except by invoking the name of the Redeemer God. [22]
432 The name “Jesus” signifies that
the very name of God is present in the person of his Son, made man for the
universal and definitive redemption from sins. It is the divine name that alone
brings salvation, and henceforth all can invoke his name, for Jesus united
himself to all men through his Incarnation, [23] so that “there is no
other name under heaven given among men by which we must be saved.” [24]
433 The name of the Saviour God was
invoked only once in the year by the high priest in atonement for the sins of
Israel, after he had sprinkled the mercy seat in the Holy of Holies with the
sacrificial blood. the mercy seat was the place of God's presence. [25]
When St. Paul speaks of Jesus whom “God put forward as an expiation by his
blood”, he means that in Christ's humanity “God was in Christ reconciling the
world to himself.” [26]
434 Jesus' Resurrection glorifies
the name of the Saviour God, for from that time on it is the name of Jesus that
fully manifests the supreme power of the “name which is above every name”. [27] The
evil spirits fear his name; in his name his disciples perform miracles, for the
Father grants all they ask in this name. [28]
435 The name of Jesus is at the
heart of Christian prayer. All liturgical prayers conclude with the words
“through our Lord Jesus Christ”. the Hail Mary reaches its high point in the
words “blessed is the fruit of thy womb, Jesus.” the Eastern prayer of the
heart, the Jesus Prayer, says: “Lord Jesus Christ, Son of God, have mercy on
me, a sinner.” Many Christians, such as St. Joan of Arc, have died with the one
word “Jesus” on their lips.
18 Cf. Lk 1:31.
19 Mt
1:21; cf. 2:7.
20 Dt
5:6.
21 Cf.
Ps 51:4, 12.
22 Cf.
Ps 79:9.
23 Cf.
Jn 3:18; Acts 2:21; 5:41; 3 Jn 7; Rom 10:6-13.
24 Acts
4:12; cf. 9:14; Jas 2:7.
25 Cf.
Ex 25:22; Lev 16:2,15-16; Num 7:89; Sir 50:20; Heb 9:5,7.
26 Rom
3:25; 2 Cor 5:19.
27 Phil
2:9-10; cf. Jn 12:28.
28 Cf.
Acts 16:16-18; 19:13-16; Mk 16:17; Jn 15:16.
II. Christ
436 The word “Christ” comes from the
Greek translation of the Hebrew Messiah, which means “anointed”. It became the
name proper to Jesus only because he accomplished perfectly the divine mission
that “Christ” signifies. In effect, in Israel those consecrated to God for a
mission that he gave were anointed in his name. This was the case for kings,
for priests and, in rare instances, for prophets. [29] This had to be the case
all the more so for the Messiah whom God would send to inaugurate his kingdom
definitively. [30] It was necessary that
the Messiah be anointed by the Spirit of the Lord at once as king and priest,
and also as prophet. [31] Jesus fulfilled the
messianic hope of Israel in his threefold office of priest, prophet and king.
437 To the shepherds, the angel
announced the birth of Jesus as the Messiah promised to Israel: “To you is born
this day in the city of David a Saviour, who is Christ the Lord.” [32] From the beginning he
was “the one whom the Father consecrated and sent into the world”, conceived as
“holy” in Mary's virginal womb. [33] God called Joseph to
“take Mary as your wife, for that which is conceived in her is of the Holy
Spirit”, so that Jesus, “who is called Christ”, should be born of Joseph's
spouse into the messianic lineage of David. [34]
438 Jesus' messianic consecration
reveals his divine mission, “for the name 'Christ' implies 'he who anointed',
'he who was anointed' and 'the very anointing with which he was anointed'. the
one who anointed is the Father, the one who was anointed is the Son, and he was
anointed with the Spirit who is the anointing.'“ [35] His eternal messianic
consecration was revealed during the time of his earthly life at the moment of
his baptism by John, when “God anointed Jesus of Nazareth with the Holy Spirit
and with power”, “that he might be revealed to Israel” [36] as its Messiah. His
works and words will manifest him as “the Holy One of God”. [37]
439 Many Jews and even certain
Gentiles who shared their hope recognized in Jesus the fundamental attributes
of the messianic “Son of David”, promised by God to Israel. [38] Jesus accepted his
rightful title of Messiah, though with some reserve because it was understood
by some of his contemporaries in too human a sense, as essentially political. [39]
440 Jesus accepted Peter's
profession of faith, which acknowledged him to be the Messiah, by announcing
the imminent Passion of the Son of Man. [40] He unveiled the
authentic content of his messianic kingship both in the transcendent identity
of the Son of Man “who came down from heaven”, and in his redemptive mission as
the suffering Servant: “The Son of Man came not to be served but to serve, and
to give his life as a ransom for many.” [41] Hence the true meaning
of his kingship is revealed only when he is raised high on the cross. [42]
Only after his Resurrection will Peter be able to proclaim Jesus' messianic
kingship to the People of God: “Let all the house of Israel therefore know
assuredly that God has made him both Lord and Christ, this Jesus whom you
crucified.” [43]
29 Cf. Ex 29:7; Lev 8:12; 1 Sam 9:16; 10:1; 16:1, 12-13; I
Kings 1:39; 19:16.
30 Cf.
Ps 2:2; Acts 4:26-27.
31 Cf.
Is 11:2; 61:1; Zech 4:14; 6:13; Lk 4:16-21.
32 Lk
2:11.
33 Jn
10:36; cf. Lk 1:35.
34 Mt
1:20; cf. 1:16; Rom 1:1; 2 Tim 2:8; Rev 22:16.
35 St.
Irenaeus, Adv. haeres. 3,18,3: PG 7/1, 934.
36 Acts
10:38; Jn 1:31.
37 Mk
1:24; Jn 6:69; Acts 3:14.
38 Cf
Mt 2:2; 9:27; 12:23; 15:22; 20:30; 21:9.15.
39 Cf.
Jn 4:25-26; 6:15; 11:27; Mt 22:41-46; Lk 24:21.
40 Cf.
Mt 16:16-23.
41 Jn
3:13; Mt 20:28; cf. Jn 6:62; Dan 7:13; Is 53:10-12.
42 Cf.
Jn 19:19-22; Lk 23:39-43.
43 Acts
2:36.
III. The Only Son of God
441 In the Old Testament, “son of
God” is a title given to the angels, the Chosen People, the children of Israel,
and their kings. [44] It signifies an
adoptive sonship that establishes a relationship of particular intimacy between
God and his creature. When the promised Messiah-King is called “son of God”, it
does not necessarily imply that he was more than human, according to the
literal meaning of these texts. Those who called Jesus “son of God”, as the
Messiah of Israel, perhaps meant nothing more than this. [45]
442 Such is not the case for Simon
Peter when he confesses Jesus as “the Christ, the Son of the living God”, for
Jesus responds solemnly: “Flesh and blood has not revealed this to you, but my
Father who is in heaven.” [46] Similarly Paul will
write, regarding his conversion on the road to Damascus, “When he who had set
me apart before I was born, and had called me through his grace, was pleased to
reveal his Son to me, in order that I might preach him among the Gentiles...” [47]
“and in the synagogues immediately [Paul] proclaimed Jesus, saying, 'He is the
Son of God.'“ [48] From the beginning this
acknowledgment of Christ's divine sonship will be the centre of the apostolic
faith, first professed by Peter as the Church's foundation. [49]
443 Peter could recognize the
transcendent character of the Messiah's divine sonship because Jesus had
clearly allowed it to be so understood. To his accusers' question before the
Sanhedrin, “Are you the Son of God, then?” Jesus answered, “You say that I am.”
[50]
Well before this, Jesus referred to himself as “the Son” who knows the Father,
as distinct from the “servants” God had earlier sent to his people; he is
superior even to the angels. [51] He distinguished his
sonship from that of his disciples by never saying “our Father”, except to
command them: “You, then, pray like this: 'Our Father'“, and he emphasized this
distinction, saying “my Father and your Father”. [52]
444 The Gospels report that at two
solemn moments, the Baptism and the Transfiguration of Christ, the voice of the
Father designates Jesus his “beloved Son”. [53] Jesus calls himself the
“only Son of God”, and by this title affirms his eternal pre-existence. [54] He
asks for faith in “the name of the only Son of God”. [55] In the centurion's
exclamation before the crucified Christ, “Truly this man was the Son of God”, [56]
that Christian confession is already heard. Only in the Paschal mystery can the
believer give the title “Son of God” its full meaning.
445 After his Resurrection, Jesus'
divine sonship becomes manifest in the power of his glorified humanity. He was
“designated Son of God in power according to the Spirit of holiness by his
Resurrection from the dead”. [57] The apostles can
confess: “We have beheld his glory, glory as of the only Son from the Father,
full of grace and truth.” [58]
44 Cf. Dt 14:1; (LXX) 32:8; Job 1:6; Ex 4:22; Hos 2:1; 11:1;
Jer 3:19; Sir 36:11; Wis 18:13; 2 Sam 7:14; Ps 82:6.
45 Cf.
I Chr 17:13; Ps 2:7; Mt 27:54; Lk 23:47.
46 Mt
16:16-17.
47 Gal
1:15-16.
48 Acts
9:20.
49 Cf.
I Th 1:10; Jn 20:31; Mt 16:18.
50 Lk
22:70; cf. Mt 26:64; Mk 14:61-62.
51 Cf.
Mt 11:27; 21:34-38; 24:36.
52 Mt
5:48; 6:8-9; 7:21; Lk 11:13; Jn 20:17.
53 Cf.
Mt 3:17; cf. 17:5.
54 Jn
3:16; cf. 10:36.
55 Jn
3:18.
56 Mk
15:39.
57 Rom
1:3; cf. Acts 13:33.
58 Jn
1:14.
IV. Lord
446 In the Greek translation of the
Old Testament, the ineffable Hebrew name YHWH, by which God revealed himself to
Moses, [59] is rendered as Kyrios,
“Lord”. From then on, “Lord” becomes the more usual name by which to indicate
the divinity of Israel's God. the New Testament uses this full sense of the
title “Lord” both for the Father and - what is new - for Jesus, who is thereby
recognized as God Himself. [60]
447 Jesus ascribes this title to
himself in a veiled way when he disputes with the Pharisees about the meaning
of Psalm 110, but also in an explicit way when he addresses his apostles. [61]
Throughout his public life, he demonstrated his divine sovereignty by works of
power over nature, illnesses, demons, death and sin.
448 Very often in the Gospels people
address Jesus as “Lord”. This title testifies to the respect and trust of those
who approach him for help and healing. [62] At the prompting of the
Holy Spirit, “Lord” expresses the recognition of the divine mystery of Jesus. [63] In
the encounter with the risen Jesus, this title becomes adoration: “My Lord and
my God!” It thus takes on a connotation of love and affection that remains
proper to the Christian tradition: “It is the Lord!” [64]
449 By attributing to Jesus the
divine title “Lord”, the first confessions of the Church's faith affirm from
the beginning that the power, honour and glory due to God the Father are due
also to Jesus, because “he was in the form of God”, [65] and the Father
manifested the sovereignty of Jesus by raising him from the dead and exalting
him into his glory. [66]
450 From the beginning of Christian history,
the assertion of Christ's lordship over the world and over history has
implicitly recognized that man should not submit his personal freedom in an
absolute manner to any earthly power, but only to God the Father and the Lord
Jesus Christ: Caesar is not “the Lord”. [67] “The Church. . .
believes that the key, the centre and the purpose of the whole of man's history
is to be found in its Lord and Master.” [68]
451 Christian prayer is
characterized by the title “Lord”, whether in the invitation to prayer (“The
Lord be with you”), its conclusion (“through Christ our Lord”) or the
exclamation full of trust and hope: Maranatha (“Our Lord, come!”) or Maranatha
(“Come, Lord!”) - “Amen Come Lord Jesus!” [69]
59 Cf. Ex 3:14.
60 Cf.
I Cor 2:8.
61 Cf.
Mt 22:41-46; cf. Acts 2:34-36; Heb 1:13; Jn 13:13.
62 Cf
Mt 8:2; 14:30; 15:22; et al.
63 Cf.
Lk 1:43; 2:11.
64 Jn
20:28, 21:7.
65 Cf.
Acts 2:34 - 36; Rom 9:5; Titus 2:13; Rev 5:13; Phil 2:6.
66 Cf.
Rom 10:9; I Cor 12:3; Phil 2:9-11.
67 Cf.
Rev 11:15; Mk 12:17; Acts 5:29.
68 GS
10 # 3; Cf. 45 # 2.
69 I
Cor 16:22; Rev 22:20.
IN BRIEF
452 The name Jesus means “God
saves”. the child born of the Virgin Mary is called Jesus, “for he will save
his people from their sins” ( Mt 1:21): “there is no other name under heaven
given among men by which we must be saved” ( Acts 4:12).
453 The title “Christ” means
“Anointed One” (Messiah).Jesus is the Christ, for “God anointed Jesus of
Nazareth with the Holy Spirit and with power” ( Acts 10:38). He was the one
“who is to come” ( Lk 7:19), the object of “the hope of Israel” ( Acts 28:20).
454 The title “Son of God” signifies
the unique and eternal relationship of Jesus Christ to God his Father: he is
the only Son of the Father (cf Jn 1:14, 18; 3:16, 18); he is God himself (cf Jn
1:1). To be a Christian, one must believe that Jesus Christ is the Son of God
(cf Acts 8:37; 1 Jn 2:23).
455 The title “Lord” indicates
divine sovereignty. To confess or invoke Jesus as Lord is to believe in his
divinity. “No one can say 'Jesus is Lord' except by the Holy Spirit'“ ( I Cor
12:3).
20:55-20:59
TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER
20:59-21:00
PROGRAM JINGLE
