MEDITATIONS ON CHRISTIAN DOGMA. TREATISE II. 7. GOD THE FATHER.
Master of Saint Gilles
Saint Remigius baptizes Clovis I
c. 1500
MEDITATIONS ON CHRISTIAN DOGMA.
TREATISE II.
7. GOD THE FATHER.
I. The distinction of the personalities within the Blessed
Trinity depends on the interior relations which spring out of
the action of the divine intelligence and will. There are
various aspects hence arising, which do not belong to the
Divine Essence as such, but are peculiar to one or other of
the Persons and not common to all. These are the only
differences between the Persons. They are not differences
of substance or of the essential divine attributes ; so they
mark, not a multiplication of the Godhead, but of the personalities in the one Godhead. The chief characteristic
peculiarity of the First Person is Innascibility ; i.e. He is
unbegotten, unborn, and does not in any way proceed from
any other. This belongs to the Father alone ; for God
the Son proceeds from God the Father, and God the
Holy Ghost from the Father and Son jointly. The Divine
Essence is in the Father without being communicated by
any other ; and the infinite intelligence whose activity constitutes His relation to the Son is from no other source.
On the other hand, the Divine Essence is in the Son and
Holy Ghost by way of communication ; and Their relation
ships to the Father and to one another are in Them by way
of production (or procession). In view of this personal
quality we speak of the Eternal Father, appropriating the
term to Him as if it were predominantly His; although the
Son and Holy Ghost are equally eternal. Adore profoundly
this singular and supreme quality in God the Father. No
other being has even a resemblance to it.
II. A second peculiarity constituting the First Person of
the Blessed Trinity is His Paternity. It belongs to Him
alone to be the eternal Father of God the Son. God the
Holy Ghost does not share it with Him. This is the supreme
glory of the Father, by reason of the infinite superiority of
the Divine Son and the intrinsic action producing Him, over
the external productions of divine action in creation. All
the universe, including the angels, does not amount to an
adequate reflection of the divine infinity, as does God the
Son ; nor does it render infinite homage and love to its first
principle, as the Son does. The divine paternity is the
original and model paternity, the source and exemplar of
all production of life, whether by God Himself or by His
creatures. So St. Paul refers to "the Father of our Lord
Jesus Christ, of whom all paternity in heaven and earth is
named" (Eph. iii. 14, 15). So jealous is the Father of this
prerogative that He would not allow the Divine Son coming
on earth to have a father according to the flesh, but only a
mother. He is the only Father, Jesus is the only Son.
Rejoice that this paternity has given us a Redeemer, and a
first-born of our race who is infinite. It is a glory to us as
well as to the Father.
III. God the Father is also in a special way the first
principle or source of all being, and it is attributed to Him
by appropriation. The Son and Holy Ghost are, equally with
the Father, the principle of creation; the Son is further,
with the Father, the principle of the Holy Ghost : but the
Father is alone the principle of the Son. St. Dionysius
calls the Father the principle of the Divinity; not that He
produces the Divinity, but because He communicates it to
the Son and Holy Ghost. For these reasons we speak of
the Father as if He were more especially the final end of all
being, although the Son and Holy Ghost are equally our end
and beatitude. All things must rise to the height of their
source ; so all being cries aloud with St. Philip, " Lord, show
us the Father and it is enough for us" (John xiv. 8).
God is really your Father, by creation, by His love, and by
communicating to you His own supernatural life by grace.
Live as His son, and love Him as a son.
MEDITATIONS ON CHRISTIAN DOGMA BY THE RIGHT REV. JAMES BELLORD, D.D.
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