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Reflections: Catholic Basics Section (God)

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Also See: God (Topic Page)

"God is a spirit infinitely perfect." (Baltimore Catechism)

"God is everywhere." (Baltimore Catechism)

"God is the Creator of heaven and earth, and of all things." (Baltimore Catechism)

"God had no beginning; He always was and He always will be." (Baltimore Catechism)

"God knows all things, even our most secret thoughts, words, and actions." (Baltimore Catechism)

"He that supposes he knows the magnitude of God is diminishing it" (Minucius Felix, 3rd century A.D.)

"The end for which man was created is none other than God himself." (St. Robert Bellarmine, Doctor of the Church)

"If we do not entrust ourselves to God, we sell ourselves to the devil." (St. Paulinus of Nola)

"Make a note of the difference there is in believing in the existence of God and believing in him." (St. John Vianney)

"If you understood him, it would not be God." (St. Augustine, Doctor of the Church)

"God can do all things, and nothing is hard or impossible for him." (Baltimore Catechism)

"God is all just, all holy, all merciful, as He is infinitely perfect." (Baltimore Catechism)

"God is man's entire good." (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"God is all-wise, all-holy, all-merciful, and all-just." (Baltimore Catechism)

"God is our supreme Lord, and we must obey Him." (Catechism of St. John Neumann)

"God is the highest, most perfect, and most amiable good." (Catechism of St. John Neumann)

"When we say that God is almighty we mean that He can do all things." (Baltimore Catechism)

"After the Consecration [at Mass], the good God is there as He is in Heaven." (Catechism of the Cure de Ars)

"The image of God is reflected in a pure soul, like the sun in the water." (Catechism of the Cure de Ars)

"God is without limits; and therefore nothing created can reflect His immensity." (Catechism of the Council of Trent)

"When we say that God is infinitely perfect we mean that He has all perfections without limit." (Baltimore Catechism)

"God is the Supreme Being, infinitely perfect, who made all things and keeps them in existence." (Baltimore Catechism)

"The first commandment of God is: I am the Lord thy God; thou shalt not have strange gods before Me." (Baltimore Catechism)

"Some of the perfections of God are: God is eternal, all-good, all-knowing, all-present, and almighty." (Baltimore Catechism)

"The mercy of God is like an overflowing torrent - it carries away hearts with it as it passes." (Catechism of the Cure de Ars)

"What God is in nature and essence no man has ever yet discovered nor can discover." (St. Gregory of Nazianz, Doctor of the Church, c. 380 A.D.)

"When we say that God is eternal we mean that He always was and always will be, and always remains the same." (Baltimore Catechism)

"God is the Supreme Being, an infinitely perfect spirit, and the Creator and Lord of heaven and earth." (Catechism of St. John Neumann)

"If anyone denies the one true God, Creator and Lord of things visible and invisible: let him be anathema." (First Vatican Council)

"If anyone says that the substance or essence of God and that of all things are one and the same: let him be anathema." (First Vatican Council)

"God is eternal, everywhere present, almighty, all-knowing, merciful, true, faithful and unchangeable." (Catechism of St. John Neumann)

"When we say that God is the Supreme Being we mean that He is above all creatures, the self-existing and infinitely perfect Spirit." (Baltimore Catechism)

"When we say that God is all-knowing we mean that He knows all things, past, present, and future, even our most secret thoughts, words, and actions." (Baltimore Catechism)

"God knows all things, both universal and particular." (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"Almost everything said of God is unworthy, for the very reason that it is capable of being said." (Pope St. Gregory the Great, Doctor of the Church)

"To speak of the Godhead is, I know, like trying to cross the ocean on a raft, or trying to fly to the stars on a little bird's wings." (St. Gregory Nazianzen, Doctor of the Church)

"In God there are three Divine Persons, really distinct, and equal in all things - the Father, the Son, and the Holy Ghost." (Baltimore Catechism)

"For who can comprehend God how great He is? Therefore are the Seraphims said to veil their countenance, because of the excellence of the Divine brightness." (St. Theophylact)

"If anyone says that the one, true God, our Creator and Lord, cannot be known with certainty from the things that have been made, by the natural light of human reason: let him be anathema." (First Vatican Council)

"When we say God is 'infinitely perfect' we mean there is no limit or bounds to His perfection; for He possesses all good qualities in the highest possible degree and He alone is 'infinitely perfect'." (Baltimore Catechism)

"If anyone says that it is impossible, or not expedient, that human beings should be taught by means of divine revelation about God and the worship that should be shown him: let him be anathema." (First Vatican Council)

"[T]he true and living God, one in nature, triple in person, Creator of the world, most wise Ordainer of all things, Lawgiver most just, ...punishes the wicked and has reward in store for virtue." (Pope St. Pius X, "E Supremi", 1903 A.D.)

"God's foreknowledge is true and inviolable, but it is not the cause itself, purely and simply, of what is going to be done. It is because we are going to do this or that, that He foreknows it." (St. John Damascene, Doctor of the Church. c. 8th century A.D.)

"Christian teaching reveals God and His infinite perfection with far greater clarity than is possible by the human faculties alone. Nor is that all. This same Christian teaching also commands us to honor God by faith, which is of the mind, by hope, which is of the will, by love, which is of the heart; and thus the whole man is subjected to the supreme Maker and Ruler of all things." (Pope St. Pius X, "Acerbo Nimis", 1905 A.D.)

"Who can ponder carefully, and not know that God exists? But it happens frequently that although the necessity of truth compel us to an acknowledgement of God, our pleasurable vices may yet persuade us that God does not exist; and in our hearts we speak, on the counsel of wickedness, that which we would believe, though it be in opposition to the faith." (St. Hilary of Poitiers, Doctor of the Church, c. 365 A.D.)

"Whatever you would say of God, whatever thought you might conceive about Him in the silence of your mind, it misses the mark and is corrupted in expression; nor can it have the note of proper signification, since it is expressed in our terms, which are adapted to human transactions. There is only one thing about the nature of God which man can most certainly understand: you must know and realize that nothing about Him can be brought out with mortal speech." (Arnobius of Sicca, c. 305 A.D.)

"He has neither beginning nor will He have an end. He is like some great sea of Being, limitless and unbounded, transcending every conception of time and nature. Only His shadow falls across the mind, and even that but dimly and obscurely, as shadow produced not by what He truly is, but only by the things around Him, partial images gathered from here and there and assembled into one, some sort of presentation of the truth, but which flees before it is grasped and escapes before it is conceived." (St. Gregory of Nazianz, Doctor of the Church, c. 383 A.D.)

"When I saw that the world and all that is in it is moved by a force, I understood that He who moves and maintains is God; for whatever moves something is stronger than that which is moved and whatever maintains something is stronger than that which is maintained. I call the One who constructed all things and maintains them God; He that is without beginning and eternal, immortal and lacking nothing, and who is above all passions and failings such as anger and forgetfulness and ignorance and the rest." (Apology of Aristides of Athens, c. 140 A.D.)

"Most strongly [the Church] believes, professes, and declares that the one true God, Father and Son and Holy Spirit, is the creator of all things visible and invisible, who, when He wished, out of His goodness created all creatures, spiritual as well as corporal; good indeed, since they were made by the highest good, but changeable, since they were made from nothing, and it asserts that nature is not evil, since all nature, in so far as it is nature, is good. It professes one and the same God as the author of the Old and New Testament, that is, of the Law and the Prophets and the Gospel, since the saints of both Testaments have spoken with the inspiration of the same Holy Spirit" (Pope Eugenius IV, "Cantata Domino", 1441/2 A.D.)

"First of all, then, hold that every nature which is not God the Trinity was created out of nothing by the same Holy Trinity which alone is true and eternal God. And thus believe that all things in heaven and on earth, visible and invisible, whether Thrones, whether Dominations, whether Principalities or whether powers, are a work and creature of the Holy Trinity, which is one God, Lord and Creator of all things, eternal, almighty and good, of whose nature it is to exist always and never to be able to be changed. This God, who is without beginning, exists ways, because He is supreme. He gave to the things He created that they should exist, but not without a beginning, because no creature is of the same nature of which the Trinity is, one true and good God, by whom all things have been created." (St. Fulgence of Ruspe, 6th century A.D.)

"For the sake of devotion...know that we have a God; a God who is one, a living God, existing always; a God like unto Himself; who has none other for a father; than whom there is none mightier, none to thrust Him out of His kingdom; who in name is manifold; who is all-powerful, and uniform in substance. For all that He is called Good, and Just, and Almighty, and Sabaoth, He is not diverse and various. Rather, being one and the same, He sends forth the multitudinous operations of the Godhead; not exceeding in this and deficient in that, but in all things He is like unto Himself. He is not great in loving-kindness only, and little in wisdom; but in wisdom and loving-kindness, He is of equal power. He is not seeing in part, and in part devoid of sight; but He is all eye, and all ear, and all mind. He is not like us, apprehending in part, and in part not knowing. Such a statement were blasphemous, and unworthy of the divine substance. He knows beforehand the things that shall be. He is holy, almighty, excelling all in goodness, greater than all, and wiser than all. Of Him we are able to declare neither beginning, nor form, nor appearance." (St. Cyril of Jerusalem, Doctor of the Church, c. 350 A.D.)

"The holy, Catholic, apostolic and Roman church believes and acknowledges that there is one true and living God, Creator and Lord of heaven and earth, almighty, eternal, immeasurable, incomprehensible, infinite in will, understanding and every perfection. Since he is one, singular, completely simple and unchangeable spiritual substance, he must be declared to be in reality and in essence, distinct from the world, supremely happy in himself and from himself, and inexpressibly loftier than anything besides himself which either exists or can be imagined. This one true God, by his goodness and almighty power, not with the intention of increasing his happiness, nor indeed of obtaining happiness, but in order to manifest his perfection by the good things which he bestows on what he creates, by an absolutely free plan, together from the beginning of time brought into being from nothing the twofold created order, that is the spiritual and the bodily, the angelic and the earthly, and thereafter the human which is, in a way, common to both since it is composed of spirit and body. Everything that God has brought into being he protects and governs by his providence, which reaches from one end of the earth to the other and orders all things well. All things are open and laid bare to his eyes, even those which will be brought about by the free activity of creatures." (First Vatican Council)

"The same holy mother church holds and teaches that God, the source and end of all things, can be known with certainty from the consideration of created things, by the natural power of human reason: ever since the creation of the world, his invisible nature has been clearly perceived in the things that have been made. It was, however, pleasing to his wisdom and goodness to reveal himself and the eternal laws of his will to the human race by another, and that a supernatural, way. This is how the Apostle puts it: In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son. It is indeed thanks to this divine revelation, that those matters concerning God which are not of themselves beyond the scope of human reason, can, even in the present state of the human race, be known by everyone without difficulty, with firm certitude and with no intermingling of error. It is not because of this that one must hold revelation to be absolutely necessary; the reason is that God directed human beings to a supernatural end, that is a sharing in the good things of God that utterly surpasses the understanding of the human mind; indeed eye has not seen, neither has ear heard, nor has it come into our hearts to conceive what things God has prepared for those who love him. Now this supernatural revelation, according to the belief of the universal church, as declared by the sacred council of Trent, is contained in written books and unwritten traditions, which were received by the apostles from the lips of Christ himself, or came to the apostles by the dictation of the Holy Spirit, and were passed on as it were from hand to hand until they reached us. The complete books of the old and the new Testament with all their parts, as they are listed in the decree of the said council and as they are found in the old Latin Vulgate edition, are to be received as sacred and canonical. These books the Church holds to be sacred and canonical not because she subsequently approved them by her authority after they had been composed by unaided human skill, nor simply because they contain revelation without error, but because, being written under the inspiration of the Holy Spirit, they have God as their author, and were as such committed to the Church." (First Vatican Council)

Also See: The Holy Trinity | Jesus Christ | Holy Spirit | God is Unchangeable (Latin Mass / Catholic Tradition Reflections) | Heaven | Our Father's Love Reflections | 'Scriptural Litany' of God | Selections From the Baltimore Catechism | God (Topical Scripture)

Note: Categories are subjective and may overlap. For more items related to this topic, please review all applicable categories. For more 'Reflections' and for Scripture topics, see links below.

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