Lk 10, 23-24 Blessed the eyes that see what you see

(Lk 10, 23-24) Blessed the eyes that see what you see

[23] Turning to the disciples in private he said, "Blessed are the eyes that see what you see. [24] For I say to you, many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it."

(CCC 253) The Trinity is One. We do not confess three Gods, but one God in three persons, the "consubstantial Trinity" (Council of Constantinople II (553): DS 421). The divine persons do not share the one divinity among themselves but each of them is God whole and entire: "The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e. by nature one God” (Council of Toledo XI (675): DS 530:26). In the words of the Fourth Lateran Council (1215): "Each of the persons is that supreme reality, viz., the divine substance, essence or nature" (Lateran Council IV (1215): DS 804). (CCC 254) The divine persons are really distinct from one another. "God is one but not solitary" (Fides Damasi: DS 71). "Father", "Son", "Holy Spirit" are not simply names designating modalities of the divine being, for they are really distinct from one another: "He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son" (Council of Toledo XI (675): DS 530:25). 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" (Lateran Council IV (1215): DS 804). The divine Unity is Triune. (CCC 255) The divine persons are relative to one another. Because it does not divide the divine unity, the real distinction of the persons from one another resides solely in the relationships which relate them to one another: "In the relational names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance" (Council of Toledo XI (675): DS 528). Indeed "everything (in them) is one where there is no opposition of relationship" (Council of Florence (1442): DS 1330). "Because of that unity the Father is wholly in the Son and wholly in the Holy Spirit; the Son is wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son" (Council of Florence (1442): DS 1331). (CCC 1083) The dual dimension of the Christian liturgy as a response of faith and love to the spiritual blessings the Father bestows on us is thus evident. On the one hand, the Church, united with her Lord and "in the Holy Spirit" (Lk 10:21), blesses the Father "for his inexpressible gift (2 Cor 9:15) in her adoration, praise, and thanksgiving. On the other hand, until the consummation of God's plan, the Church never ceases to present to the Father the offering of his own gifts and to beg him to send the Holy Spirit upon that offering, upon herself, upon the faithful, and upon the whole world, so that through communion in the death and resurrection of Christ the Priest, and by the power of the Spirit, these divine blessings will bring forth the fruits of life "to the praise of his glorious grace" (Eph 1:6).