APOSTOLIC CONSTITUTION
"FIDEI DEPOSITUM"
For the publication of the
Catechism of the Catholic Church
written after the Second Vatican Council
JOHN PAUL II, BISHOP
SERVANT OF THE SERVANTS OF GOD
FOR PERPETUAL MEMORY
III. The Holy Trinity in the doctrine of faith
THE FORMATION OF THE TRINITARIAN DOGMA
249. The revealed truth of the Holy Trinity has been at the root of the Church's living faith since its origins, especially through Baptism. It finds 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, as in the following greeting, echoed in the Eucharistic liturgy: "
The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with you all" (2 Cor 13:13).
189. The first "profession of faith" is made at the time of Baptism. The "creed" is initially the baptismal creed. Since Baptism is given "in the name of the Father and of the Son and of the Holy Spirit" (Mt 28:19), the truths of faith professed at Baptism are articulated in reference to the three persons of the Holy Trinity. (Related paragraphs: 1237, 232)
232. Christians are baptized "in the name of the Father and of the Son and of the Holy Spirit" (Mt 28:19). Before this, they respond "I believe" to the triple question that requires them to confess their faith in the Father, the Son, and the Holy Spirit: "Fides omnium christianorum in Trinitate consistit - The faith of all Christians consists in the Trinity" (Related paragraphs: 189, 1223)
THE BAPTISM OF CHRIST
1223. All the prefigurations of the Old Covenant find their fulfillment in Christ Jesus. He begins his public life after being baptized by John in the Jordan, and after his resurrection he gives this mission to his apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Mt 28:19-20).
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1) The Dogma of the Trinity is a philosophical development of the Trinitarian formulas (2 Cor 13:13, etc., including verses with variants), which is well documented in the Apostolic Fathers.
2) John 1:1, John 20:28, Titus 2:13. The Greek term "theos" here can also refer specifically to an Elohim: Christological (Messiah) and Lord (Adonai), terms always used for men.
(Psalm 82:6 Hebrew)
אניH I אמרתי have said,
אלהים Ye gods; אתם of you ובני children עליון of the most High. כלכם׃ and all
(Psalm 82:6 Greek) εγω (I) ειπα (said)
θεοι (gods) εστε (you are) και (and) υιοι (sons) υψιστου (of the Most High) παντες (all)
אלהים Ye gods = θεοι (gods) > (Theos=Elohim)= According to the sacred scriptures (It is written!): Jesus is the divine Logos (The Word), The Christ (The Messiah), an Elohim (A human and divinized judge)
3) Jesus within the Father." Basil the Great was the first to see this relationship! In John 14:10;20. I revived this argument decades ago on the internet. The question is whether this relationship is merely a mission as Christological Elohim or is it an eternal relationship? Note the prepositions in the Greek-Septuagint and also in the Hebrew: 2 Samuel 19:8 LXX, 1 Kings 1:17,30; 2:30, Psalms 17:30 LXX, 18:29 HEB; 44:9 HEB, 55:5 LLX, 56:5 HEB; 107:14 LXX, 108:13 HEB; Hosea 1:7; Habakkuk 3:18, Zechariah 12:5 13 Romans 11:7.