CIC 65 “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.”1 Christ, the Son of God made man, is the Father’s one, perfect and unsurpassable Word. In him he has said everything; there will be no other word than this one. St. John of the Cross, among others, commented strikingly on Hebrews 1:1-2:
In giving us his Son, his only Word (for he possesses no other), he spoke everything to us at once in this sole Word – and he has no more to say. .. because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All Who is His Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behavior but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty.
CIC 102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:3
You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.4
CIC 241 For this reason the apostles confess Jesus to be the Word: “In the beginning was the Word, and the Word was with God, and the Word was God”; as “the image of the invisible God”; as the “radiance of the glory of God and the very stamp of his nature”.5
CIC 333 From the Incarnation to the Ascension, the life of the Word incarnate is surrounded by the adoration and service of angels. When God “brings the firstborn into the world, he says: ‘Let all God’s angels worship him.’”6 Their song of praise at the birth of Christ has not ceased resounding in the Church’s praise: “Glory to God in the highest!”7 They protect Jesus in his infancy, serve him in the desert, strengthen him in his agony in the garden, when he could have been saved by them from the hands of his enemies as Israel had been.8 Again, it is the angels who “evangelize” by proclaiming the Good News of Christ’s Incarnation and Resurrection.9 They will be present at Christ’s return, which they will announce, to serve at his judgement.10
CIC 2502 Sacred art is true and beautiful when its form corresponds to its particular vocation: evoking and glorifying, in faith and adoration, the transcendent mystery of God – the surpassing invisible beauty of truth and love visible in Christ, who “reflects the glory of God and bears the very stamp of his nature,” in whom “the whole fullness of deity dwells bodily.”11 This spiritual beauty of God is reflected in the most holy Virgin Mother of God, the angels, and saints. Genuine sacred art draws man to adoration, to prayer, and to the love of God, Creator and Savior, the Holy One and Sanctifier.
CIC 2777 In the Roman liturgy, the Eucharistic assembly is invited to pray to our heavenly Father with filial boldness; the Eastern liturgies develop and use similar expressions: “dare in all confidence,” “make us worthy of. .. ” From the burning bush Moses heard a voice saying to him, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground.”12 Only Jesus could cross that threshold of the divine holiness, for “when he had made purification for sins,” he brought us into the Father’s presence: “Here am I, and the children God has given me.”13
Our awareness of our status as slaves would make us sink into the ground and our earthly condition would dissolve into dust, if the authority of our Father himself and the Spirit of his Son had not impelled us to this cry. .. ‘Abba, Father!’. .. When would a mortal dare call God ‘Father,’ if man’s innermost being were not animated by power from on high?14
CIC 2795 The symbol of the heavens refers us back to the mystery of the covenant we are living when we pray to our Father. He is in heaven, his dwelling place; the Father’s house is our homeland. Sin has exiled us from the land of the covenant,15 but conversion of heart enables us to return to the Father, to heaven.16 In Christ, then, heaven and earth are reconciled,17 for the Son alone “descended from heaven” and causes us to ascend there with him, by his Cross, Resurrection, and Ascension.18
1 Heb 1:1-2.
2 St. John of the Cross, The Ascent of Mount Carmel 2,22,3-5 in The Collected Works of St. John of the Cross, tr. K. Kavanaugh, OCD, and O. Rodriguez, OCD (Washington DC:Institute of Carmelite Studies, 1979),179-180:LH, OR Advent, week 2, Mon.
3 Cf. Heb 1:1-3.
4 St. Augustine, En. in Ps. 103, 4, 1: PL 37, 1378; cf. Ps 104; Jn 1:1.
5 Jn 1:1; Col 1:15; Heb 1:3.
6 Heb 1:6.
7 Lk 2:14.
8 Cf. Mt 1:20; 2:13,19; 4:11; 26:53; Mk 1:13; Lk 22:43; 2 Macc 10:29-30; 11:8.
9 Cf. Lk 2:8-14; Mk 16:5-7.
10 Cf. Acts 1:10-11; Mt 13:41; 24:31; Lk 12:8-9. The angels in the life of the Church
11 Heb 1:3; Col 2:9.
12 Ex 3:5.
13 Heb 1:3; 2:13.
14 St. Peter Chrysologus, Sermo 71, 3: PL 52, 401 CD; cf. Gal 4:6.
15 Cf. Gen 3.
16 Jer 3:19-4:1a; Lk 15:18, 21.
17 Cf. Isa 45:8; Ps 85:12.
18 Jn 3:13; 12:32; 14 2-3; 16:28; 20:17; Eph 4:9-10; Heb 1:3; 2:13.