I Believe in the One God -Tôi Tin Kính Một Thiên Chúa

Catechism of the Catholic Church

• CCC 167
• I BELIEVE / WE BELIEVE
• IN ONE GOD

Credo in Unum Deum

• How did Israel come to believe in one God?
• According H. Bleichner, there are three stages:
• (1) God reveals Godself at Sinai to Moses;
• (2) the monarchy of the nation of Israel;
• (3) After the exile, God emerges as the One God of all.

Yahweh, God of the Tribes of Israel

• Starting at God’s revelation to Moses with a name
• But Moses said to God, “If I come to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, What is his name? what shall I say to them?” God said to Moses, “I AM WHO I AM.” He said further, “thus you shall say to the Israelites, ‘I AM has sent me to you.” God also said to Moses, “Thus you shall say to the Israelites, ‘The LORD, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob has sent me to you’: this is my name forever, and this is my title for all generations.” (Exod. 3:4-6, 9-15)
• God’s name translated: “I am he who causes to be”; “I am what I shall be”; “I am what I do” … “I am who I am.” The phrase becomes God’s proper name: “Yahweh”
• “I appeared to Abraham, Isaac, and Jacob as ‘God Almighty,’ but by my name ‘Yahweh’ I did not make myself known to them” (Exod. 6:3).

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The Names of God (CCC 205-206)

• Canaanites talked about “El”, father of Baal and the other Canaanite gods.
• Israel adopted “El” as one of the names of the LORD.
• When Abram (later Abraham) meets Melchizedek, a priest of El Elyon (God Most High), the two treat El Elyon and Yahweh as one and the same (Genesis 14:17-24).

The Names of God (CCC 205-206)

• Genesis 14:17-24
• “When Abram returned from his victory over Chedorlaomer and the kings who were allied with him, the king of Sodom went out to greet him in the Valley of Shaveh (that is, the King's Valley).¹⁸ Melchizedek, king of Salem, brought out bread and wine, and being a priest of God Most High, he blessed Abram with these words:¹⁹ “Blessed be Abram by God Most High, the creator of heaven and earth;²⁰ And blessed be God Most High, who delivered your foes into your hand.” Then Abram gave him a tenth of everything.²¹ The king of Sodom said to Abram, “Give me the people; the goods you may keep.”²² But Abram replied to the king of Sodom: “I have sworn to the LORD, God Most High, the creator of heaven and earth, ²³ that I would not take so much as a thread or a sandal strap from anything that is yours, lest you should say, 'I made Abram rich.' ²⁴ Nothing for me except what my servants have used up and the share that is due to the men who joined me-- Aner, Eshcol and Mamre; let them take their share.”

The Names of God (CCC 205-206)

• The Canaanite often combines “El” with…. “El Shadai” (God Almighty or God of the Mountain), “El Olam” (Everlasting God), “El Elyon” (God Most High).
• Another name: “Elohim” (a grammatically plural noun refers to deities in Hebrew bible):
• * In plural form refers to the gods of Israel’s neighbors.
• * But being understood in singular form when refers to God of Israel.

The Names of God (CCC 205-206)

• Exodus 6:2-3 presents both “Yahweh” and “El Shaddai” as legitimate names:
• “God also said to Moses, “I am the LORD. As God the Almighty I appeared to Abraham, Isaac and Jacob, but my name, LORD, I did not make known to them.”
• God also spoke to Moses and said to him: “I am Yahweh. I appeared to Abraham, Isaac, and Jacob as El Shaddai, but by my name Yahweh I did not make myself known to them.”

The Names of God (CCC 205-206)

• By the Roman period 1^st c. BC, Jews replaced the tetragrammaton YHWH (Yahweh) with “Adonai” (Aramaic: meaning “Lord”)… Translating “Yahweh” as “the Lord” arose.
• Today, English word “LORD” (capitalized) is for the Hebrew YHWH.

In One God

• Few notices of belief in One God:
• This is the God who brought Israel out of Egypt; there is no other gods.
• No denial of other gods, but focuses on Yahweh is the God of Israel.
• No images of God means:
• (1) nothing in physical world can form a comparative likeness of this God
• (2) Yahweh is not at Israel’s possession, but is experienced as other – different from all other things around.

In One God

• Yahweh is experienced as a personality, a personal God.
• In sum, God reveals both his otherness and his personality.
• PS: In 2008, the “Congregation for Divine Worship and the Discipline of the Sacraments” (CDWDS) asked not to use or pronounce the name “Yahweh” in liturgical celebrations, but substituted an equivalent term “Adonai/ Kyrios/ Lord”.

Exodus, Sinai, and the Land

• The exodus marks and defines Israel’s history: clearest intervention of God in Israel’s history.
• The covenant binds the inseparable bond between Yahweh and Israel.

Yahweh and the Community

• Heavily influenced by two significant events:
• * A dynastic monarchy
• * The fall of Jerusalem.

Yahweh and the Community

• The Journey to the Monarchy
• Israel enters Canaan as a loose confederation of clans and tribes.
• After the Ark of the Covenant was seized by Philistines, Israel needs to form as a nation.
• The Ark needs to be protected; King/ nation is a means to protect the Ark.
• David unifies Israel, defeats the Philistines, transfers the Ark to Jerusalem, and plans to build the Temple…
• David found a dynasty.

Yahweh, God of the Nation

• The temple becomes the symbol of faith.
• Worship was ritualized in the Temple (new class of priests), and stronger than any other gods (the competition of Elijah and prophets of Baal on Mount Carmel in 9^th century BC).
• United monarchy is under God: God of the Nation.
• After 78 years, the united monarchy divides into Israel (north) and Judah (south).

Yahweh, God of the Nation

• Israel (north) captured by Assyrians in 721 B.C.; Judah (south) falls to Babylonians in 587 BC.
• Where is God? It is not God who changes, but people who change their God. (Infidelity?)
• God continues to be the reason/ source that unifies the nation, and the hope in despair.

Jeremiah and Ezekiel

• Both prophets deliver messages of punishment and hope.
• Why was Israel in exile? Because God uses other nations to punish Israel’s infidelity.
• Question: if God can use other nations to punish Israel, is God also their God?

Yahweh and the Community

• Second Isaiah (ch. 40-55)
• Words of consolation; the interpreter of Israel’s restoration from exile.
• Cyrus of Persia, the “anointed” (Isa. 45:1) was chosen to defeat Babylon and restore Israel.

Yahweh and the Community

• Second Isaiah (ch. 40-55)
• If Yahweh is the Only One God, what is the new role of Israel?
• You are my witnesses, says the LORD, and my servant whom I have chosen so that you may know and believe me and understand that I am he. Before me no god was formed nor shall there be any after me. I, I am the LORD, and beside me there is no savior. I declared and saved and proclaimed when there was no strange god among you; and you are my witnesses, says the LORD. And I am God. (Isa. 43:10-12)
• Israel is to be:
• * “a light to the nations” (Isa. 42:6),
• * through her, God’s “salvation may reach to the end of the earth” (Isa. 49:6).
• * and people of Israel act as priests and ministers (Isa. 61:6).

From Henotheism to Monotheism

• Henotheism refers to the worship of only one god, without denying the existence of others.
• Monotheism is the more radical claim that only one god exists; there are no others.
• Early Israel:
• *“Thus the Israelites lived among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites; they took their daughters in marriage and gave their own daughters to their sons; and they served their gods” (Judges 3:5-6).
• Later:
• *“Now therefore revere the LORD, and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt, and serve the LORD. Now if you are unwilling to serve the LORD, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve the LORD” (Joshua 24:14-15).

Conclusion

• “I believe in One God, the Father Almighty.”

Tradition & �Sacred Scripture

Background

• Before 20^th century, Scripture was not a central role in Church’s liturgical life.
• Private reading of Bible not encouraged; biblical scholarship - limited.
• Pius XII’s Divino Afflante Spiritu (1943) marked a turning point.

Background

• After Vatican II, the biblical scholarship was renewed. Some significant points:
• Biblical study was seen as an independent and respected branch of Catholic thought. It begins with Leo XIII’s Providentissimus Deus (1833), and fulfills with Pius XII’s Divino Afflante Spiritu.
• Liturgical renewal makes the Word of God (Bible) essential to Christian life.
• Ecumenical movement uses Scripture is a good starting point.
• Dei Verbum (Vatican II) is most important guidance of biblical studies today.

The Understanding of Revelation

• Vatican I says that God reveals his wisdom, goodness and “eternal decrees of his will” (DF, 1).
• Vatican II states that “God chose to reveal himself” (DV, 2).
• Revelation occurs in both word and deed (DV, 2).
• The fullness of God’s self-disclosure is in Jesus (DV 4; CCC 65)
• Human beings are called to respond to God’s revelation in “obedience of faith” (DV, 5).
• “Obedience of faith” demands both free commitment of whole person and a submission of intellect and will.
• If revelation is God’s self-communication in Jesus and in His Church, then tradition is the ongoing witness to the Christ-event expressed in the Church's life.

Transmission of Divine Revelation

• The Apostolic Tradition:
• In Preaching: two ways
• (a) Oral
• (b) Written (CCC, 76)
• In apostolic succession (CCC, 77-79).

Tradition and Sacred Scripture

• Protestantism often states that God reveals himself in scripture alone.
• Catholicism (Dei Verbum) affirms that God reveals himself both through scripture and tradition.

a. Transmission of revelation originates in Jesus’ commission to Apostles.

b. In a sense, tradition & the Church exists historically prior to Scripture.

c. Scripture is an expression of God’s revelation in Jesus & the Church.

Tradition and Sacred Scripture

d. After the close of the apostolic age, scripture has priority over tradition.

e. Apostolic Tradition is understood as all handed on by the bishops, the successors of the Apostles, as well as the continued existence of the whole church: “Which includes everything which contributes toward the holiness of life and increase in faith of the People of God;

f. And so the Church, in her teaching life and worship perpetuates and hands on to all generations all that she herself is, all that she believes (DV, 8).

Tradition and Sacred Scripture

• “Sacred tradition hands on in its full purity God's word which was entrusted to the apostles by Christ the Lord and the Holy Spirit” (DV, 9).
• “Consequently it is not from sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred tradition and sacred Scripture are to be accepted and venerated with the same sense of loyalty and reverence.” (DV, 9 quoted Trent).

Tradition and Sacred Scripture

• “Sacred tradition and sacred Scripture form one sacred deposit of the word of God committed to the Church” (DV, 10). (The phrase “committed to the Church” understood as “the entire holy people united with their shepherds” - DV, 10).
• Later, “the task of authentically interpreting the Word of God, whether written or handed on, has been entrusted exclusively to the teaching office of the church (magisterium)” (DV, 10).

Apostolic Tradition and Ecclesial traditions

• The Tradition (Apostolic Tradition – Great Tradition) comes from the apostles.
• Other customs come from various theological, disciplinary, liturgical or devotional traditions, born in the local churches over time. In the light of Apostolic Tradition, these traditions can be retained, modified or even abandoned under the guidance of the Church. (CCC 83)

Inspiration and Truth of Sacred Scripture

• God is the author of Sacred Scripture. (DV, 11; CCC, 105).
• God inspired the human authors of the sacred books (DV, 11; CCC, 106).
• Teaching the truth. “Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.” (DV, 11; CCC 107).
• Christianity is not a “religion of the book” (CCC, 108).

The Holy Spirit, Interpreter of Scripture

• “To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.” (CCC, 109)
• Vatican II indicates three criteria for interpreting Scripture: (CCC, 111-114)

a. Be especially attentive “to the content and unity of the whole Scripture”.

b. Read the Scripture within “the living Tradition of the whole Church”.

c. Be attentive to the analogy of faith.

Conclusion

• “Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God” (DV, 10; CCC, 97)

I Believe in the Church

Origin & Foundation of the Church

• A plan born in the Father’s heart (CCC 759-760)
• Prepared in the Old Covenant (CCC 760).
• Instituted by Christ
• Question: Did Jesus found the Church? Yes? No? (NB: no Churchless period after resurrection).

Theologies of the Church in the New Testament

• Word ekklēsia (“church”) occurs only 3 times in Gospels (Matt 16:l8; 18:17 [twice])…
• First is community of disciples, then of early Christians.
• Each Gospel, primarily proclaims Good News by narrating story of Jesus, but each presupposes and implies an ecclesiology.

Theologies of the Church in the New Testament

• Gospel of Mark
• Probably written for Gentile-Christians in Rome during Jewish War (66-70).
• Focusing on discipleship: service defines leadership (come to serve, not to be served).
• Jesus teaches: Service rather than in the exercise of power/ authority (10:41-44) (Son of Man not come to be served but to serve - 10:45).
• Members must take up the cross (8:34) and serve each other (9:33-37).

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Theologies of the Church in the New Testament

• Gospel of Matthew
• Written for Jewish and Gentile Christians in Antioch (Syria) about 85 AD.
• Developing ecclesial discipline and structure.
• A series of discourses: Sermon on the Mount (5 -7); Missionary Discourse (10); Parable Discourse (13); on Church Life (18); and Eschatological Discourse (24-25).
• Church as a community (1) to live out high righteousness, (2) to be missionary in nature, (3) to be vigilant for the Son’s return to separate Good-Bad.

Theologies of the Church in the New Testament

• Gospel of Matthew
• Most distinctive passage:
• “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven (16:17-19, NRSV).
• Matthew presents continuity between Israel and Church since Jesus the Messiah established it.

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Theologies of the Church in the New Testament

• Gospel of Luke
• Written for majority Gentiles, around 85.
• Gospel is 1^st part of 2 books (Gospel -Time of Jesus; Acts - time of Church).
• Upon time of Jesus: fulfillment of Israel’s messianic hopes (1:5-2:40).
• Luke links continuity between Israel and Church.
• In Acts, Luke tells the birth, growth, and activities of the Church (Pentecost, converted…).

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Theologies of the Church in the New Testament

• Gospel of John
• Peter plays an important role: “feed my sheep” (6:67-69; 21:15-19)
• Two dominant images of ecclesiology: sheepfold and the vine (more personal relationship).
• In 10:1-18: metaphors of the gate and the good shepherd (10:7, 9).

Theologies of the Church in the New Testament

• Gospel of John
• Community guided by Paraclete (paraklētos), whom the Father sends in Jesus’ name (14:26).
• Church is missionary in nature, open to Gentiles (12:20-23), Samaritans (4:35-42), and Jews, and to all who believe that Jesus came from the Father.
• Finally, community sees itself as worshiping in spirit/ truth (4:21-24).

Theologies of the Church in the New Testament

• Acts of the Apostles
• Word ekklesia occurs frequently in Acts, means Jerusalem community (8:1), then Samaria, Judea, Galilee (9:31).
• Church is a creation of the Spirit on Pentecost (2:1-42).
• First, no intention of separation but to reestablish Israel…
• Second, Church are structured (apostles lead) and charismatic (Holy Spirit guides all members).

Theology of the Church

• From 30s to 60s, disciples expect Jesus return; not much developing structure.
• Early Christians see themselves as Jews (Jewish practice; little concerns for Gentiles).

Theology of the Church

• Many believe there are 4 positions in Early church:

* Jewish Christians and Gentiles converts who insists to full observance of Moses law (circumcision included).

* Jewish Christians and Gentile converts not insist circumcision, but require observe some purity law (included Peter and James, brother of the Lord).

* Jewish Christians and Gentile converts not circumcision nor observe law of purity (including Paul).

* Jewish Christians and Gentile converts see neither circumcision nor law observance, no need to continue Jewish worship (this is of Hellenist, including Stephen, Philip and the rest Seven Deacons).

Images of the Church

• People of God (CCC 781-786)
• Body of Christ (CCC 787-796)
• Temple of God (CCC 797-801)

Conclusion

• Different theologies of the Church in the New Testament.
• Jesus instituted the Church.
• The Holy Spirit guides and empowers the Church in its existence and activities.