THE TWO DIVINE PROCESSIONS:
1. The procession of the Word or Son from the Father,
which corresponds to the operation of the intellect.
This is often referred to as the “generation” of the
Son from the Father, reflecting the intellectual process
where an idea is “generated” from the mind.
2. The procession of the Holy Spirit from the Father and
the Son, which corresponds to the operation of the will.
This is often referred to as “spiration”, reflecting the
will’s process where love proceeds from a lover to the
beloved.
These processions are not physical actions but rather describe the
relationships within the Trinity. They help us understand how one
God can exist in three Persons. Each Person is fully God, yet they
relate to each other through these processions. The Father
generates the Son (the Word), and together they spirate the Holy
Spirit. These processions are eternal, with no beginning or end,
reflecting the eternal nature of God Himself.
Divine Operation- (There are only two Divine Processions because
there are only two divine operations , intellect and will
1.) the Father, through an act of intellect, begets/generates the son.
2.) the father and the son, through an act of the will, breaths forth
the holy spirit.
DIVINE RELATION OF THE TRINITY
Paternity (Relation of Origination):
 What it is: Paternity refers to the relationship between
the Father and the Son.
 Explanation: The Father generates the Son through an
act of divine intellect. Think of it like a human father
who has a son—the father is the source, and the son
proceeds from him.
 Key Point: Paternity emphasizes the Father’s role as the
originator of the Son.
Filiation (Relation of Procession):
 What it is: Filiation refers to the relationship between
the Son and the Father.
 Explanation: The Son proceeds from the Father.
Imagine it as the Son being sent forth from the Father—
the Son’s existence flows from the Father.
 Key Point: Filiation highlights the Son’s connection to
the Father.
Active Spiration (Relation of Origination):
 What it is: Active Spiration involves the Father and the
Son together.
 Explanation: The Father and the Son, as one principle,
together breathe forth the Holy Spirit. Picture it as both
the Father and the Son participating in the Spirit’s
procession.
 Key Point: Active Spiration shows how the Spirit
originates from both the Father and the Son.
Passive Spiration (Relation of Procession):
 What it is: Passive Spiration relates to the Holy Spirit.
 Explanation: The Holy Spirit proceeds from the Father
and the Son. Imagine it as the Spirit being breathed out
by both—the Spirit’s existence flows from both the
Father and the Son.
 Key Point: Passive Spiration emphasizes the Spirit’s
connection to both the Father and the Son.
Divine Attributes. These attributes are considered inherent to the
Divine Substance or Essence and include:
 Divine Simplicity: God is not composed of parts; His
essence is His existence.
 Immutability: God is unchanging and unchangeable.
 Omnipotence: God is all-powerful and can do anything
that is logically possible.
 Omniscience: God is all-knowing, having knowledge of
all things past, present, and future.
 Omnipresence: God is present everywhere at all times.
 Omni benevolence: God is all-good and all-loving.
 Eternity: God exists outside of time and has no
beginning or end.
DIVINE MISSION
1. Mission of the Trinity through Creation
2. the father sent the son to redeem.
3. the son sent the H.S to Sanctify
2 order of knowledge of God
1. natural knowledge- human reason/intellect through created
realities.
1. Via Negativa (Way of Negation): This approach
speaks about God in terms of what He is not, rather
than what He is. It’s based on the idea that God is so far
beyond our understanding that we can’t truly describe
Him in positive terms. For example, we might say God
is “immutable” (not changeable), “infinite” (not finite),
or “incorporeal” (not physical).
2. Via Affirmativa (Way of Affirmation): This is the
opposite of via negativa. It speaks about God in terms
of what He is. For example, we might say God is
“good,” “wise,” or “powerful.” However, it’s
understood that these terms don’t capture God’s nature
fully. They’re analogies based on human experience
and understanding.
3. Via Eminencia (Way of Eminence): This approach
speaks about God as being the most eminent or
excellent being. It takes the positive attributes we assign
to God (via affirmativa) and understands them in the
highest possible degree. For example, when we say God
is “good,” via eminencia understands this to mean God
is supremely good, or the source of all goodness.
2. supernatural knowledge- Faith through divine revelation.
1. sacred tradition
2. Sacred Scriptures
6 sins against Holy Spirit
- Despairing of Salvation
- Presumption of Salvation
- Opposing the Known Truth
- Envying Another’s Graces
- Obstinacy in Sin
- Final Impenitence
There must be only one God because God, being supreme and
infinite, cannot have an equal.
Christological heresies
1. Ebionism: The Ebionites were a Jewish sect that
believed Jesus was adopted by God at His baptism.
They rejected His preexistence and virginal
conception11.
2. Docetism: This heresy denied the full humanity of
Christ, arguing that His physical existence was merely
an illusion11.
3. Arianism: This heresy, propagated by Arius, denied the
full divinity of Christ. It claimed that the Son was a
created being, distinct from the Father22.
4. Apollinarianism: This heresy, propagated by
Apollinaris, claimed that Christ had a human body but
not a human mind or spirit. Instead, the divine Logos
took the place of the human rational soul22.
5. Nestorianism: This heresy, associated with Nestorius,
emphasized the distinction between Christ’s human and
divine natures to such an extent that it seemed like there
were two persons in Christ22.
6. Monophysitism: This heresy claimed that Christ had
only one nature, which was either divine or a synthesis
of divine and human

- The Introductory Rites: This is the beginning of

the Mass. It includes the entrance procession, the
greeting by the priest, the act of penitence where
we acknowledge our sins, and the opening
prayer11.
- The Liturgy of the Word: This is the part of the
Mass where we listen to readings from the Bible.
It usually includes a reading from the Old
Testament, a Psalm, a reading from the New
Testament, and a Gospel reading. After the
readings, the priest or deacon gives a homily, or
sermon, to help us understand the readings. Then,
we profess our faith by reciting the Nicene Creed
and offer prayers for the Church, the world, and
ourselves11.
- The Liturgy of the Eucharist: This is the central
part of the Mass. The gifts of bread and wine are
brought to the altar. The priest prays over them
and they become the Body and Blood of Christ.
This is called the consecration. We then pray the
Lord’s Prayer and share a sign of peace with those
around us. We then receive Communion,
accepting the Body and Blood of Christ11.
- The Concluding Rites: This is the end of the
Mass. The priest gives us a final blessing and
sends us out to live what we have celebrated11.