The God of two testaments

The God of two testaments,

A relationship of conformity pertaining to God's intellect by which He is perfectly and truly Himself and determines the being of all things according to His idea of them (ontological truth); understands fully and accurately His own being and that of all other things (logical truth, only virtually in God); and sincerely manifests Himself to man in divine revelation (moral truth).

The OT word for truth is 'emet, which conveys not only the idea of truthfulness and fidelity to one's word but also of the firmness, steadiness, reliability, and objective accuracy of that word. It is related to the word AMEN ('amen), Israel's sure affirmation that a statement or revelation of God is certain. The word 'emet means that God as truth can be trusted, relied upon, that He and His utterances are a solid base or guide for directing one's own actions and give a guarantee of practical certitude. This theme runs through the entire OT. In this sense, God "renders" truth in 2 Sm 2.6. The prophets, too, have the certainty of truth in 1 Kgs 17.24 and Jer 23.28. God's words and law are 'emet, that is, a solid reality on which a man can base his life [cf. Psalm 118 (119); 26 (27).3; Jn 3.21]. And, in fact, God's truth (a certain way of life) demands a corresponding truth from man (observance of God's law, or morality).

In the OT 'emet goes with ?esed. The word ?esed means God's goodness, loyal devotedness, and gracious kindness. These two notions of devotedness and fidelity, or truth, convey the fact that God is utterly faithful to His self-appointed responsibilities toward Israel, as well as that Israel has experienced this constancy: God is rich in devotedness and fidelity (Ex 34.6).

In the NT, with the Greek word ????e?a certain Hellenistic overtones are added, particularly in the Gospel and Epistles of St. John and in St. Paul. Here truth suggests the manifestation of God's essence, or inner reality, which also casts light on the meaning of created things. God's truth thus delivers man from the blindness of falsehood that surrounds him (Jn 1.9; 8.37, 40, 45; 2 Jn 1-2; 1 Tm 2.4). Thus, history, creation, and the physical universe become a revelation of God Himself, not merely this or that doctrine. God unveils Himself, especially in manifesting throughout history His fidelity to His covenant and election of Israel, culminating in the Incarnation and Second Coming.

The Fathers and the magisterium of the Church speak of God as true, opposing this note to His supposed nonexistence or illusory character (see creeds and Vatican Council I, Enchiridion symbolorum, 3001, 3021). The Church also teaches that God is the font of every truth (Enchiridion symbolorum, 2811), that God is incapable of deceiving man (Enchiridion symbolorum, 3008).

St. Thomas Aquinas explores God as first truth. God is perfectly Himself as He must be because He is infinitely perfect (ontological truth). God knows Himself fully, exhaustively; for if knowledge is a union between knower ...