CIC 208 Faced with God’s fascinating and mysterious presence, man discovers his own insignificance. Before the burning bush, Moses takes off his sandals and veils his face in the presence of God’s holiness.1 Before the glory of the thrice-holy God, Isaiah cries out: “Woe is me! I am lost; for I am a man of unclean lips.”2 Before the divine signs wrought by Jesus, Peter exclaims: “Depart from me, for I am a sinful man, O Lord.”3 But because God is holy, he can forgive the man who realizes that he is a sinner before him: “I will not execute my fierce anger. .. for I am God and not man, the Holy One in your midst.”4 The apostle John says likewise: “We shall. .. reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything.”5
CIC 219 God’s love for Israel is compared to a father’s love for his son. His love for his people is stronger than a mother’s for her children. God loves his people more than a bridegroom his beloved; his love will be victorious over even the worst infidelities and will extend to his most precious gift: “God so loved the world that he gave his only Son.”6
CIC 370 In no way is God in man’s image. He is neither man nor woman. God is pure spirit in which there is no place for the difference between the sexes. But the respective “perfections” of man and woman reflect something of the infinite perfection of God: those of a mother and those of a father and husband.7
CIC 441 In the Old Testament, “son of God” is a title given to the angels, the Chosen People, the children of Israel, and their kings.8 It signifies an adoptive sonship that establishes a relationship of particular intimacy between God and his creature. When the promised Messiah-King is called “son of God”, it does not necessarily imply that he was more than human, according to the literal meaning of these texts. Those who called Jesus “son of God”, as the Messiah of Israel, perhaps meant nothing more than this.9
CIC 530 The flight into Egypt and the massacre of the innocents10 make manifest the opposition of darkness to the light: “He came to his own home, and his own people received him not.”11 Christ’s whole life was lived under the sign of persecution. His own share it with him.12 Jesus’ departure from Egypt recalls the exodus and presents him as the definitive liberator of God’s people.13
1 Cf. EX 3:5-6.
2 Is 6:5.
3 Lk 5:8.
4 Hos 11:9.
5 I Jn 3:19-20.
6 Jn 3:16; cf. Hos 11:1; Is 49:14-15; 62: 4-5; Ezek 16; Hos 11.
7 Cf. Is 49:14-15; 66: 13; Ps 131:2-3; Hos 11:1-4; Jer 3:4- 19.
8 Cf. Dt 14:1; (LXX) 32:8; Job 1:6; Ex 4:22; Hos 2:1; 11:1; Jer 3:19; sir 36:11; Wis 18:13; 2 Sam 7:14; Ps 82:6.
9 Cf. I Chr 17:13; Ps 2:7; Mt 27:54; Lk 23:47.
10 Cf. Mt 2:13-18.
11 Jn 1:11.
12 Cf. Jn 15:20.
13 Cf. Mt 2:15; Hos 11:1.