Catechism Part 1, Section 2, Chapter 1, Article 1, Paragraphs 2-3: God the Father Almighty (232-278)

Paragraph 2: The Father (232-267)
Christians are baptized "in the name of the Father, the Son, and the Holy Spirit ."Before receiving the sacrement they respond to a three part question when asked to confess the Father, the Son, and the Spirit " I do" The faith of all Christians rests on the Trinity. Christians are baptised in the name of the Father and the Son and the Holy Spirit not in their names, for there is only One God , the almighty Father, his only Son, and the Holy Spirit the Most Holy Trinity. The mystry of the Most Holy Trinity is the central mystry of Christian faith and life. It is the mystry of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightnens them.It is th emost fundemental and essencial teaching in the "hiearchy of the truths of faith" The whole history of salvationn 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 withhimself those who turn away from sin. The fathers of the church distinguish theology as refering to the mystery of God most inmost  life within the Blessed Trinity. The economy of the Trinity is defined as all the works by which God reveals himslf and communicates his life. The 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. To be sure God , has left traces of his Trinitarian  begin in his work of creationand in his Revelation throughout the Old Testament. But his imost Being as holy Trinity is a mystery that is inaccebtable to reason alone or even or even to Isreal's faith before the incarnation of God's Son  and the sending of the Holy Spirirt. Many religions invoke God as a Father. The deity is often considered the father of goads and of men. In Israel God is called Father inasmuch as he is the creator of the Earth. God is Father because of his covenant and gift of the law to Israel his first born son. God is also called Father of the king of the orphaned and the widowed , who are under his loving protection. By calling God  Father the language of faith indicates two things: that God is the first origin of everlasting and transcendent authority ; and that he is at the same time goodness and loving care for all his children. God's paternal tenderness can also be expressed by the image of Motherhood, which emphasizes God's immanence, the intimacy between Creator and creature. Human parents are fallible and can disfigure the face of fatherhood and motherhood. No one is Father as God is Father. Jesus revealed the God is Father in an unheard of sense: he is not only in being Creator;he is eternally Father by his relationship through his only Son Jesus Christ. The apostles confess Jesus to be the Word of God made flesh. Following the apostolic tradition, the Church confessed at the first ecumenical council at Nicaea that the Son is one only God with him. The second ecumenical council held at Constantinople in 381 kept this expression in its formation of the Nicene Creed and confessed "the only -begotten Son, of God, eternally begotten of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father. " The Holy Spirit is revealed as another divine person with Jesus and the Father. The eternal origin of the Holy Spirit is revealed in his mission in time. The Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father. The sending of the person of the Spirit after Jesus glorification reveals in its fulness the mystery of the Holy Trinity. The apostolic faith concerning the Spirit was confessed by the second ecumenical council at Constantinople 381 " We believe in the Holy Spirit , the Lord and giver of life, who proceeds from the Father" The Church recognizes the Father as the source of origin of the whole divinity. The Holy Spirit , the third person of the Trinity, is God, one and equal with the Father and the Son, of the same substance and also the same nature. The creed of the Church from the council of Constantinople confesses:"With the Father and the Son, he is worshiped and glorified". The Latin tradition of the Creed confesses that the Spirit " proceeds from the Father , and the Son (filioque). The Council of Florence in 1438 explains: "The Holy Spirit is eternally from the Father and the Son;He has his nature and substance at once(simul) from the Father and the Son. ...Since the Father  has through generation given to the only begotten  Son everything that belongs to the Father, except from being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son. The affirmation of the filiouge is not in the Constantinople Creed of 381 however it is confessed by Pope Leo I following the ancient Latin and Alexandrian tradition in 447 , even before Rome, in 451 at the Council of Chalcedon it was confessed. From the beginning , the revealed truth of the Holy Trinity has been at the very root of the Church 's living faith , principally by means of Baptism. During the first centuries the Church sought to clarify its Trinitarian faith, both to deepen its own understanding of the faith and to defend it against the errors that were deforming it. This clarification was the work of the early councils, aided by the theological work of the Church Fathers and sustained by the Christian people's sense of faith. The Church uses the term " substance" to also known as the "essence" or "nature"  to designate the divine being in its unity the term "person" or " hypostsatsis" to designate the Father, Son, and Holy Spirit in the real distinction among them and the term "relation" is used to designate the fact that their distinction lies in the relationship of each to the others. The Trinity is One. We do not confess three Gods, but one God in three persons , the consubstantial Trinity. The divine persons do not share the one divinity among themselves but each of them is God whole and entire. The divine persona are really distinct from one another. They are distinct from one another in their relations of origin: " It is the Father who generates , the Son who is begotten, and the Holy Spirit who proceeds" . The divine unity is Triune. The divine persons are relative to one another. God is eternal blessed, undying life, unfading light. God is love: Father, Son and Holy Spirit. We are called to be a dwelling for the Most Holy Trinity.

Paragraph 3: The Almighty (268-278)
Of all the divine attributes, only God's omnipotence is named in the Creed: to confess this power has great bearing in our lives. We believe that his might is universal, for God who created everything also rules everything and can do everything. God's power is loving for he is our Father, and mysterious, for only faith can discern it when it " is made perfect in weakness" . The Holy Scriptures repeatedly confess the universal power of God. He is called the Mighty One of Jacob , the Lord of hosts, the strong and mighty one. If God is almighty in heaven and on earth it is because he made them. Nothing is impossible with God, who disposes his works according to his will. He is the Lord of the universe, whose order he established and which remains wholly subject to him and at his disposal. He is master of history, governing hearts and events in keeping with his will.God is the Father Almighty whose fatherhood and power shed light on one another: God reveals his fatherly omnipotence by the way he takes care of our needs; by the filial adoption that he gives us. finally by his infinite mercy, for he displays his power at its height by freely forgiving sins. God's almighty power is in God, power, essence, will, intellect, wisdom, and justice are all identical. Nothing therefore can be in God;s power which could not be in his just will or his wise intellect. In the most mysterious way God the Father has revealed his almighty power in the voluntary humiliation and Resurrection of his Son, by which he conquered evil. Christ's crucifixion is thus the power of God and the wisdom of God. Only faith can embrace the mysterious ways of God's almighty power. The Virgin Mary is the supreme model of believing the mysterious ways of God's almighty power. Nothing is more apt to confirm our faith and hope that holding it fixed in our minds that nothing is impossible with God. Once our reason has grasped the idea of God;s almighty power, it will easily and without any hesitation admit everything that[the Creed] will afterwards propose for us to believe ---- even if they be great and marvellous things, far above the ordinary laws of nature.