The Profession of Faith
“Lord.” From then on, “
” becomes the more
usual name bywhich to indicate the divinity of Israel’s God. TheNew
Testament uses this full sense of the title “Lord” both for the Father
and—what is new—for Jesus, who is thereby recognized as God
Jesus ascribes this title to himself in a veiled way when he
disputes with the Pharisees about the meaning of
also in an explicit way when he addresses his apostles.
out his public life, he demonstrated his divine sovereignty by
works of power over nature, illnesses, demons, death, and sin.
Very often in the Gospels people address Jesus as “Lord.”
This title testifies to the respect and trust of those who approach
him for help and healing.
At the prompting of the Holy Spirit,
“Lord” expresses the recognition of the divine mystery of Jesus.
In the encounter with the risen Jesus, this title becomes adoration:
“My Lord and my God!” It thus takes on a connotation of love and
affection that remains proper to the Christian tradition: “It is the
By attributing to Jesus the divine title “Lord,” the first
confessions of the Church’s faith affirm from the beginning that the
power, honor, and glory due to God the Father are due also to Jesus,
because “he was in the form of God,”
and the Father manifested
the sovereignty of Jesus by raising him from the dead and exalting
him into his glory.
From the beginning of Christian history, the assertion of
Christ’s lordship over the world and over history has implicitly
recognized that man should not submit his personal freedom in an
absolute manner to any earthly power, but only to God the Father
and the Lord Jesus Christ: Caesar is not “the Lord.”
. . . believes that the key, the center, and the purpose of the whole
of man’s history is to be found in its Lord and Master.”
8:2; 14:30; 15:22;
10 § 3; cf. 45 § 2.