Brandon's Notepad

October 3, 2012

CCC 232-267

Filed under: Christianity — Brandon @ 12:00 am

Home > My Research > Christianity > Catechism > Summary > Part I > CCC 232-267

The Father: Trinitarian Context

  1. The Trinity is central to the faith. [Mt 28:19]
  2. Christians are baptized in the name of the Trinity.
  3. The Trinity is a mystery and a fundamental teaching. Salvation history is identical to God’s revelation of himself.
  4. This mystery has been revealed by God, is a doctrine of the faith, and fulfills God’s plan (creation, redemption, and sanctification).
  5. The life of the Trinity (theology, theologia) illuminates yet is simultaneously revealed by his works (economy, oikonomia).
  6. Creation and the Old Testament bear traces of the Trinity.
  7. God is “Father” because he is the Creator [Dt 32:6; Mal 2:10], the Lawgiver [Ex 4:22], and the protector of the poor [2 Sam 7:14].
  8. Like human parents, God is both authority and love [Is 66:13; Ps 131:2], yet transcends human capabilities [Ps 27:10; Eph 3:14; Is 49:15].
  9. God is also Father in his unique relationship to his Son. [Mt 11:27]
  10. Thus, Jesus is the coeternal Word of God. [Jn 1:1; Col 1:15; Heb 1:3]
  11. Jesus is also consubstantial (homoousios, consubstantialis).
  12. The Holy Spirit was present at creation [Gn 1:2], revealed both the Father and the Son through the prophets, and was sent by both as an advocate (paraclete) and guide to the Apostles [Jn 14:17,26; Jn 16:13].
  13. Coeternal and omnipresent, the Holy Spirit completes the revelation of the Trinity. [Jn 14:26; Jn 15:26; Jn 16:14; Jn 7:39]
  14. The Holy Spirit is equal with Father and Son, sharing their nature and substance.
  15. The Holy Spirit does not come (or is not sent by) the Father alone.
  16. The ‘filioque’ clause in the Nicene Creed was confessed by Leo I (AD447) and the Council of Chalcedon (AD451), and admitted to the Latin liturgy over several centuries.
  17. Eastern Christianity confesses the coming of the Spirit independently from the consubstantial communion of Father and Son, though this does not conflict with a belief in the Trinitarian mystery.
  18. The Church has always expressed faith in the Trinity through the use of the Trinitarian formula. [2 Cor 13:14; 1 cor 12:4-6; Eph 4:4-6]
  19. Early Councils, Church Fathers, and common faith defended and clarified the Trinity.
  20. The Church had to develop terminology to articulate this dogma.
  21. “Substance” (or esence or nature) designates unity in being, whereas “person” (or hypostasis) distinguishes between Father, Son, and Holy Spirit based on their relationships with one another.
  22. The Trinity is consubstantial. Each person is wholly God.
  23. The persons are not simple modalities of one deity.
  24. Distinctions between the persons are based only on their relationships with one another.
  25. St. Gregory of Nazianzus (“the Theologian”; late 4th c.; quoted here) contributed greatly to the development of Trinitarian theology.
  26. Each person of the Trinity has a mission in God’s plan of love. [Eph 1:4-5,9; Rom 8:15,29; 2 Tim 1:9-10]
  27. The divine economy is the common work of the persons, for all things are from God, through the Son and in the Spirit.
  28. Christian life is a communion with all three persons. [Jn 6:44; Rom 8:14]
  29. Though we are called to be a dwelling for the Trinity [Jn 14:23], the unity of creation with the Trinity [Jn 17:21-23] is the ultimate end. [Prayer of Blessed Elizabeth of the Trinity]


  1. praeteriī*
  2. praeteriī*
  3. praeteriī*
  4. praeteriī*
  5. praeteriī*
  6. praeteriī*
  7. praeteriī*

* IN BRIEF sections are materially the same as the preceding paragraphs and are generally omitted from these notes.


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