“The Nicene Creed states that Jesus is “consubstantial with the Father.” This means that Jesus is one in substance with the Father, having full possession of the one divine nature and thus equal to the Father.
But some quasi-Christian sects, such as Jehovah Witnesses, challenge this belief with a variety of bible passages.
One such passage is John 14:28. Jesus says, “The Father is greater than I.” How can Jesus be equal to the Father, so it’s argued, when he explicitly says the Father is greater?
One answer is that Jesus attributes this lesser status to himself insofar as he is man, not God. St. Thomas Aquinas explains,
Thus when he says, the Father is greater than I, he does not mean I, as Son of God, but as Son of man, for in this way he is not only inferior to the Father and the Holy Spirit, but even to the angels: “We see Jesus, who was made a little lower than the angels” (Heb. 2:9). Again, in some things he was subject to human beings, as his parents (Luke 2:51). Consequently, he is inferior to the Father because of his human nature, but equal because of his divine nature (Commentary on the Gospel of John 14.8).”
1023 Those who die in God’s grace and friendship and are perfectly purified live for ever with Christ. They are like God for ever, for they “see him as he is,” face to face:596
By virtue of our apostolic authority, we define the following: According to the general disposition of God, the souls of all the saints . . . and other faithful who died after receiving Christ’s holy Baptism (provided they were not in need of purification when they died, . . . or, if they then did need or will need some purification, when they have been purified after death, . . .) already before they take up their bodies again and before the general judgment – and this since the Ascension of our Lord and Savior Jesus Christ into heaven – have been, are and will be in heaven, in the heavenly Kingdom and celestial paradise with Christ, joined to the company of the holy angels. Since the Passion and death of our Lord Jesus Christ, these souls have seen and do see the divine essence with an intuitive vision, and even face to face, without the mediation of any creature.597
1024 This perfect life with the Most Holy Trinity – this communion of life and love with the Trinity, with the Virgin Mary, the angels and all the blessed – is called “heaven.” Heaven is the ultimate end and fulfillment of the deepest human longings, the state of supreme, definitive happiness.
1025 To live in heaven is “to be with Christ.” the elect live “in Christ,”598 but they retain, or rather find, their true identity, their own name.599
For life is to be with Christ; where Christ is, there is life, there is the kingdom.600
1026 By his death and Resurrection, Jesus Christ has “opened” heaven to us. the life of the blessed consists in the full and perfect possession of the fruits of the redemption accomplished by Christ. He makes partners in his heavenly glorification those who have believed in him and remained faithful to his will. Heaven is the blessed community of all who are perfectly incorporated into Christ.
1027 This mystery of blessed communion with God and all who are in Christ is beyond all understanding and description. Scripture speaks of it in images: life, light, peace, wedding feast, wine of the kingdom, the Father’s house, the heavenly Jerusalem, paradise: “no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him.”601
1028 Because of his transcendence, God cannot be seen as he is, unless he himself opens up his mystery to man’s immediate contemplation and gives him the capacity for it. the Church calls this contemplation of God in his heavenly glory “the beatific vision”:
How great will your glory and happiness be, to be allowed to see God, to be honored with sharing the joy of salvation and eternal light with Christ your Lord and God, . . . to delight in the joy of immortality in the Kingdom of heaven with the righteous and God’s friends.602
1029 In the glory of heaven the blessed continue joyfully to fulfill God’s will in relation to other men and to all creation. Already they reign with Christ; with him “they shall reign for ever and ever.”603
Levels of Heaven & Hell: What are They? – Explaining the Faith with Fr. Chris Alar
Siendo Dios Espíritu Santo estéril en la divinidad, es decir no produciendo ninguna otra persona divina, se volvió fecundo por María con quien se desposó. Es, efectivamente, con Ella y en Ella y de Ella, que Él ha producido su obra maestra, que es un Dios hecho hombre; y es también por medio de Ella, que Él produce todos los días hasta el fin del mundo a los predestinados y miembros del cuerpo de esa Cabeza adorable. He aquí el por qué cuanto más Él ve a María, su querida e indisoluble Esposa viviendo en un alma, más operante y poderoso se vuelve, para producir a Jesucristo en esta alma y a esta alma en Jesucristo. No es propiamente que se quiera decir que la Santísima Virgen da al Espíritu Santo la fecundidad, como si Él no la tuviera, ya que siendo Dios, tiene la fecundidad o la capacidad de producir como el Padre y el Hijo, a pesar de no reducirla al acto y en consecuencia no produciendo ninguna otra Persona divina. Con esto quiero decir que el Espíritu Santo, por intermedio de la Santísima Virgen de quien Él quiere servirse, aunque de ello no tendría absolutamente ninguna necesidad, puso en acto su fecundidad, produciendo a Jesucristo y a todos sus miembros en Ella y por Ella: misterio de gracia desconocido incluso a los más sabios y espirituales de entre los cristianos.
DIO A LUZ A SU PRIMOGENITO
GOD’S PLAN A WAS ALWAYS TO COME DOWN TO RAISE MANKIND TO HIS DIVINITY
ABSOLUTE MUST SEE: JESUS BILOCATED TO BECOME INCARNATE IN MARY’S WOMB – Minute 5’44
MUST SEE: HUMAN, DIVINE AND ETERNAL STATES
En la Iglesia ha vuelto el espíritu de Arrio
El Concilio de Nicea de 325 condenó el arrianismo, que consideraba que Jesús era una criatura y, por tanto, no tenía la misma naturaleza que el Padre. La Iglesia, en cambio, enseña que la única Persona divina asumió una naturaleza humana además de la divina. En la década de 1990, el cardenal Joseph Ratzinger identificó una especie de retorno al arrianismo, hasta el punto de describirlo como un verdadero desafío para el cristianismo actual.
Jesus always had knowledge of His Divinity even before His baptism
JESUS WAS NOT AN ANGEL / JESUS NO ERA UN ANGEL
Heb 1, 1-6. EN muchas ocasiones y de muchas maneras habló Dios antiguamente a los padres por los profetas. En esta etapa final, nos ha hablado por el Hijo, al que ha nombrado heredero de todo, y por medio del cual ha realizado los siglos. Él es reflejo de su gloria, impronta de su ser. Él sostiene el universo con su palabra poderosa. Y, habiendo realizado la purificación de los pecados, está sentado a la derecha de la Majestad en las alturas; tanto más encumbrado sobre los ángeles cuanto más sublime es el nombre que ha heredado. Pues ¿a qué ángel dijo jamás: «Hijo mío eres tú, yo te he engendrado hoy»; y en otro lugar: «Yo seré para él un padre, y él será para mí un hijo?». Asimismo, cuando introduce en el mundo al primogénito, dice: «Adórenlo todos los ángeles de Dios».
