41All creatures bear a certain resemblance to God, most especially man, created in the image and likeness of God. The manifold perfections of creatures—their truth, their goodness, their beauty—all reflect the infinite perfection of God. Consequently we can name God by taking his creatures’ perfections as our starting point, “for from the greatness and beauty of created things comes a corresponding perception of their Creator.”
42God transcends all creatures. We must therefore continually purify our language of everything in it that is limited, image-bound or imperfect, if we are not to confuse our image of God—“the inexpressible, the incomprehensible, the invisible, the ungraspable”—with our human representations.
16 Our human words always fall short of the mystery of God.
43Admittedly, in speaking about God like this, our language is using human modes of expression; nevertheless it really does attain to God himself, though unable to express him in his infinite simplicity. Likewise, we must recall that “between Creator and creature no similitude can be expressed without implying an even greater dissimilitude”;
17 and that “concerning God, we cannot grasp what he is, but only what he is not, and how other beings stand in relation to him.”
67Throughout the ages, there have been so-called “private” revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the magisterium of the Church, the
sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church.Christian faith cannot accept “revelations” that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such “revelations.”
78This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, "the Church, in her doctrine, life, and worship perpetuates and transmits to every generation all that she herself is, all that she believes."
37 “The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer.”
233Christians are baptized in the
name of the Father and of the Son and of the Holy Spirit: not in their
names,
55 for there is only one God, the almighty Father, his only Son, and the Holy Spirit: the Most Holy Trinity.
234The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the "hierarchy of the truths of faith."
56 The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son, and Holy Spirit, reveals himself to men “and reconciles and unites with himself those who turn away from sin.”
237The Trinity is a mystery of faith in the strict sense, one of the "mysteries that are hidden in God, which can never be known unless they are revealed by God."
58 To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel’s faith before the Incarnation of God’s Son and the sending of the Holy Spirit.
253
The Trinity is One. We do not confess three Gods, but one God in three persons, the "consubstantial Trinity."
83 The divine persons do not share the one divinity among themselves but each of them is God whole and entire: "The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e., by nature one God."
84 In the words of the Fourth Lateran Council (1215): “Each of the persons is that supreme reality, viz., the divine substance, essence or nature.”
Not one shread of evidence has ever been provided. …NONE!