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I saw some non-Catholic Christians say this and I felt like it was wrong.
Shouldn't we say:
All Glory To God.?
I know Jesus Christ is God in the flesh, but to say, All Glory To Jesus Christ.(one Person out of the three Persons in the Trinity), means that all glory is to Jesus Christ and none goes to the Father or the Holy Spirit.
I believe it is more proper to say, All Glory To God., however, if there is an exception where we can say, All Glory To Jesus Christ, then please justify how this can be allowed when Jesus Christ is only one Person of the Holy Trinity.
Thank you.
Stevin
{
When Christians say, "All Glory To Jesus Christ.", are they ignoring the other Trinitarian Persons? }
Mike replied:
Dear Stevin —
I'll answer your question, but in the future I highly suggest that you use the tools the Church has given you to answer questions like the one you have asked. You can get a used copy of the Catechism of the Catholic Church on Amazon for a small price. Here are some links to the required resources:
We worship one God in the Trinity and the Trinity in unity, without either confusing the persons or dividing the substance; for the person of the Father is one, the Son's is another, the Holy Spirit's another; but the Godhead of the Father, Son and Holy Spirit is one, their glory equal, their majesty coeternal.
(Athanasian Creed: DS 75; Neuner-Dupuis, The Christian Faith in the Doctrinal Documents of the Catholic Church 16).
267 Inseparable in what they are, the divine persons are also inseparable in what they do. But within the single divine operation each shows forth what is proper to him in the Trinity, especially in the divine missions of the Son's Incarnation and the gift of the Holy Spirit.
This is a mystery no one in the Church fully understands, even the Pope.
253The Trinity is One. We do not confess three Gods, but one God in three persons, the "consubstantial Trinity". (Council of Constantinople II (553): (DS) Denzinger-Schonmetzer 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)
254The 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.
255The 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)
256 St. Gregory of Nazianzus, also called the Theologian, entrusts this summary of Trinitarian faith to the catechumens of Constantinople:
Above all guard for me this great deposit of faith for which I live and fight, which I want to take with me as a companion, and which makes me bear all evils and despise all pleasures: I mean the profession of faith in the Father and the Son and the Holy Spirit. I entrust it to you today. By it I am soon going to plunge you into water and raise you up from it. I give it to you as the companion and patron of your whole life. I give you but one divinity and power, existing one in three, and containing the three in a distinct way. Divinity without disparity of substance or nature, without superior degree that raises up or inferior degree that casts down. . . the infinite co-naturality of three infinites. Each person considered in himself is entirely God. . . the three considered together. . . I have not even begun to think of unity when the Trinity bathes me in its splendor. I have not even begun to think of the Trinity when unity grasps me. . .
