If Authority belongs to the order Established by God, "the choice of the political regime and the appointment of rulers are left to the free decision of the citizens." 20 The diversity of political regimes is morally acceptable, provided they serve the Legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the fundamental rights of persons cannot achieve the Common Good of the nations on which they have been imposed.

Law is a rule of conduct enacted by competent Authority for the Sake of the Common Good. the moral law presupposes the rational order, Established among creatures for their good and to serve their final end, by the power, wisdom, and goodness of the Creator. All law finds its first and ultimate Truth in the eternal law. Law is declared and established by Reason as a participation in the providence of the living God, Creator and Redeemer of all. "Such an ordinance of reason is what one calls law." 2

The natural law, present in the heart of each man and Established by Reason, is universal in its precepts and its Authority extends to all men. It expresses the dignity of the person and determines the basis for his fundamental rights and duties:

To the Lord's Sermon on the Mount it is fitting to add the moral catechesis of the apostolic teachings, such as Romans 12-15, 1 Corinthians 12-13, Colossians 3-4, Ephesians 4-5, etc. This doctrine hands on the Lord's teaching with the Authority of the Apostles, particularly in the presentation of the virtues that flow from Faith in Christ and are animated by Charity, the principal gift of the Holy Spirit. "Let charity be genuine.... Love one another with brotherly affection.... Rejoice in your hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints, practice hospitality." 29 This catechesis also teaches us to deal with cases of conscience in the light of our relationship to Christ and to the Church. 30

The Roman Pontiff and the Bishops are "authentic teachers, that is, teachers endowed with the Authority of Christ, who preach the Faith to the people Entrusted to them, the faith to be believed and put into practice." 76 The ordinary and universal Magisterium of the Pope and the bishops in Communion with him teach the faithful the Truth to believe, the Charity to practice, the beatitude to hope for.

The supreme degree of participation in the Authority of Christ is ensured by the charism of infallibility. This infallibility extends as far as does the deposit of divine Revelation; it also extends to all those elements of doctrine, including morals, without which the saving Truths of the Faith cannot be preserved, explained, or observed. 77

The Authority of the Magisterium extends also to the specific precepts of the natural law, because their observance, demanded by the Creator, is Necessary for salvation. In recalling the prescriptions of the natural law, the Magisterium of the Church Exercises an essential part of its prophetic office of proclaiming to men what they truly are and reminding them of what they should be before God. 78

The law of God Entrusted to the Church is taught to the Faithful as the way of life and Truth. the faithful therefore have the right to be instructed in the divine saving precepts that purify judgment and, with grace, heal wounded human Reason. 79 They have the Duty of observing the constitutions and decrees conveyed by the Legitimate Authority of the Church. Even if they concern disciplinary matters, these determinations call for docility in Charity.

"The first commandment embraces Faith, hope, and Charity. When we say 'God' we confess a constant, unchangeable being, always the same, faithful and just, without any evil. It follows that we must necessarily accept his words and have complete faith in him and acknowledge his Authority. He is almighty, merciful, and infinitely beneficent. Who could not place all hope in him? Who could not love him when contemplating the treasures of goodness and love he has poured out on us? Hence the formula God employs in the Scripture at the beginning and end of his commandments: 'I am the Lord.'" 8

The right to religious liberty can of itself be neither unlimited nor limited only by a "public order" conceived in a positivist or naturalist manner. 39 The "due limits" which are inherent in it must be determined for each social situation by political prudence, according to the requirements of the Common Good, and ratified by the civil Authority in accordance with "legal principles which are in conformity with the objective moral order." 40

The minister should ask nothing for the administration of the sacraments beyond the offerings defined by the competent Authority, always being careful that the needy are not deprived of the help of the sacraments because of their poverty." 56 The competent authority determines these "offerings" in accordance with the principle that the Christian people ought to contribute to the support of the Church's ministers. "The laborer deserves his food." 57

Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to Society and must be recognized by it. They are the basis of the moral legitimacy of every Authority: by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy. 36 If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. It is the Church's role to remind men of good will of these rights and to distinguish them from unwarranted or false claims.

Society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation. Social justice is linked to the Common Good and the Exercise of Authority.

Authority does not derive its moral legitimacy from itself. It must not behave in a despotic manner, but must act for the Common Good as a "moral force based on Freedom and a sense of responsibility": 21

Authority is Exercised Legitimately only when it seeks the Common Good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact Unjust Laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, "authority breaks down completely and results in shameful abuse." 23

By Common Good is to be understood "the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily." 26 The Common Good concerns the life of all. It calls for prudence from each, and even more from those who Exercise the office of Authority. It consists of three essential elements:

Second, the Common Good requires the social well-being and development of the group itself. Development is the epitome of all social duties. Certainly, it is the proper function of Authority to arbitrate, in the name of the Common Good, between various particular interests; but it should make accessible to each what is needed to lead a truly human life: food, clothing, health, work, education and culture, suitable information, the right to establish a family, and so on. 28

Finally, the Common Good requires peace, that is, the stability and security of a just order. It presupposes that Authority should ensure by morally acceptable means the security of Society and its members. It is the basis of the right to Legitimate personal and collective defence.

It is incumbent on those who Exercise Authority to strengthen the values that inspire the confidence of the members of the group and encourage them to put themselves at the service of Others. Participation begins with education and culture. "One is entitled to think that the future of humanity is in the hands of those who are capable of providing the generations to come with Reasons for life and optimism." 34

Promises made to Others in God's name engage the divine honor, fidelity, Truthfulness, and Authority. They must be Respected in justice. To be unFaithful to them is to misuse God's name and in some way to make God out to be a liar. 77

The holiness of the divine name demands that we neither use it for trivial matters, nor take an oath which on the basis of the circumstances could be interpreted as approval of an Authority unjustly requiring it. When an oath is required by ilLegitimate civil authorities, it may be refused. It must be refused when it is required for purposes contrary to the dignity of persons or to ecclesial Communion.

"A parish is a definite Community of the Christian Faithful Established on a stable basis within a particular Church; the pastoral care of the parish is Entrusted to a pastor as its own shepherd under the Authority of the diocesan bishop." 115 It is the place where all the faithful can be gathered together for the Sunday celebration of the Eucharist. the parish initiates the Christian people into the ordinary expression of the liturgical life: it gathers them together in this celebration; it teaches Christ's saving doctrine; it practices the Charity of the Lord in good works and brotherly love:

Legitimate defense can be not only a right but a grave Duty for someone responsible for another's life. Preserving the Common Good requires rendering the unjust aggressor unable to inflict harm. To this end, those holding legitimate Authority have the right to repel by armed force aggressors against the civil Community Entrusted to their charge. 66

The State's effort to contain the spread of behaviors injurious to human rights and the fundamental rules of civil coexistence corresponds to the requirement of watching over the Common Good. Legitimate public Authority has the right and Duty to inflict penalties commensurate with the gravity of the crime. the primary scope of the penalty is to redress the disorder caused by the offense. When his punishment is voluntarily accepted by the offender, it takes on the value of expiation. Moreover, punishment, in addition to preserving public order and the safety of persons, has a medicinal scope: as far as possible it should contribute to the correction of the offender. 67

Recourse to the death penalty on the part of Legitimate Authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the Common Good.

Scandal takes on a particular gravity by Reason of the Authority of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: "Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea." 85 Scandal is grave when given by those who by nature or office are obliged to teach and educate Others. Jesus reproaches the scribes and Pharisees on this account: he likens them to wolves in sheep's clothing. 86

All citizens and all governments are obliged to work for the avoidance of war. However, "as long as the danger of war persists and there is no international Authority with the Necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed." 105

Political Authority has the right and Duty to regulate the Legitimate Exercise of the right to ownership for the Sake of the Common Good. 188

The social doctrine of the Church developed in the nineteenth century when the Gospel encountered modern industrial Society with its new structures for the production of consumer goods, its new concept of society, the state and Authority, and its new forms of labor and ownership. the development of the doctrine of the Church on economic and social matters attests the permanent value of the Church's teaching at the same time as it attests the true meaning of her Tradition, always living and active. 200

Everyone has the right of economic initiative; everyone should make Legitimate use of his talents to contribute to the abundance that will benefit all and to harvest the just fruits of his labor. He should seek to observe regulations issued by legitimate Authority for the Sake of the Common Good. 214

Armed resistance to oppression by political Authority is not Legitimate, unless all the following conditions are met: 1) there is certain, grave, and prolonged violation of fundamental rights; 2) all other means of redress have been exhausted; 3) such resistance will not provoke worse disorders; 4) there is well-founded hope of success; and 5) it is impossible Reasonably to foresee any better solution.

SubMission to Authority and co-responsibility for the Common Good make it morally obligatory to pay taxes, to Exercise the right to vote, and to defend one's country:

The fourth commandment opens the second table of the Decalogue. It shows us the order of Charity. God has willed that, after him, we should honor our parents to whom we owe life and who have handed on to us the knowledge of God. We are obliged to honor and Respect all those whom God, for our good, has vested with his Authority.

The fourth commandment is addressed expressly to children in their relationship to their father and mother, because this relationship is the most universal. It likewise concerns the ties of kinship between members of the extended family. It requires honor, affection, and gratitude toward elders and ancestors. Finally, it extends to the duties of pupils to teachers, employees to employers, subordinates to leaders, citizens to their country, and to those who administer or govern it. This commandment includes and presupposes the duties of parents, instructors, teachers, leaders, magistrates, those who govern, all who Exercise Authority over Others or over a Community of persons.

A man and a woman united in marriage, together with their children, form a family. This institution is prior to any recognition by public Authority, which has an obligation to recognize it. It should be considered the normal reference point by which the different forms of family relationship are to be evaluated.

The family is the original cell of social life. It is the natural Society in which husband and wife are called to give themselves in love and in the gift of life. Authority, stability, and a life of relationships within the family constitute the foundations for Freedom, security, and fraternity within society. the family is the Community in which, from childhood, one can learn moral values, begin to honor God, and make good use of freedom. Family life is an initiation into life in society.

The importance of the family for the life and well-being of Society 13 entails a particular responsibility for society to support and strengthen marriage and the family. Civil Authority should consider it a grave Duty "to acknowledge the true nature of marriage and the family, to protect and foster them, to safeguard public morality, and promote domestic prosperity." 14

The political Community has a Duty to honor the family, to assist it, and to ensure especially: - the Freedom to establish a family, have children, and bring them up in keeping with the family's own moral and religious convictions; - the protection of the stability of the marriage bond and the institution of the family; - the freedom to profess one's Faith, to hand it on, and raise one's children in it, with the Necessary means and institutions; - the right to private property, to free enterprise, to obtain work and housing, and the right to emigrate; - in keeping with the country's institutions, the right to medical care, assistance for the aged, and family benefits; - the protection of security and health, especially with Respect to dangers like drugs, pornography, alcoholism, etc.; - the freedom to form associations with other families and so to have representation before civil Authority. 15

God's fourth commandment also enjoins us to honor all who for our good have received Authority in Society from God. It clarifies the duties of those who Exercise authority as well as those who benefit from it.

Those who Exercise Authority should do so as a service. "Whoever would be great among you must be your servant." 41 The exercise of authority is measured morally in terms of its divine origin, its Reasonable nature and its specific object. No one can command or establish what is contrary to the dignity of persons and the natural law.

The Exercise of Authority is meant to give outward expression to a just hierarchy of values in order to facilitate the exercise of Freedom and responsibility by all. Those in authority should practice distributive justice wisely, taking account of the needs and contribution of each, with a view to harmony and peace. They should take care that the regulations and measures they adopt are not a source of temptation by setting personal interest against that of the Community. 42

Those subject to Authority should regard those in authority as representatives of God, who has made them stewards of his gifts: 43 "Be subject for the Lord's Sake to every human institution.... Live as free men, yet without using your Freedom as a pretext for evil; but live as servants of God." 44 Their loyal collaboration includes the right, and at times the Duty, to voice their just criticisms of that which seems harmful to the dignity of persons and to the good of the Community.

"Civil authorities have particular responsibilities in this field because of the Common Good.... It is for the civil Authority ... to defend and safeguard a true and just Freedom of information." 287 By promulgating laws and overseeing their application, public authorities should ensure that "public morality and social progress are not gravely endangered" through misuse of the media. 288 Civil authorities should punish any violation of the rights of individuals to their reputation and privacy. They should give timely and reliable reports concerning the general good or respond to the well-founded concerns of the people. Nothing can justify recourse to disinformation for manipulating public opinion through the media. Interventions by public authority should avoid injuring the freedom of individuals or groups.

Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the Authority of the Church. They do not belong, however, to the deposit of Faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church.

"Christ died and lived again, that he might be Lord both of the dead and of the living." 548 Christ's Ascension into heaven signifies his participation, in his humanity, in God's power and Authority. Jesus Christ is Lord: he possesses all power in heaven and on earth. He is "far above all rule and authority and power and dominion", for the Father "has put all things under his feet." 549 Christ is Lord of the cosmos and of history. In him human history and indeed all creation are "set forth" and transcendently fulfilled. 550

As Lord, Christ is also head of the Church, which is his Body. 551 Taken up to heaven and glorified after he had thus fully accomplished his Mission, Christ dwells on earth in his Church. the redemption is the source of the Authority that Christ, by virtue of the Holy Spirit, Exercises over the Church. "The kingdom of Christ (is) already present in mystery", "on earth, the seed and the beginning of the kingdom". 552

Since the Ascension Christ's coming in glory has been imminent, 565 even though "it is not for you to know times or seasons which the Father has fixed by his own Authority." 566 . This eschatological coming could be accomplished at any moment, even if both it and the final trial that will precede it are "delayed". 567

Christ is himself the source of ministry in the Church. He instituted the Church. He gave her Authority and Mission, orientation and goal:

"How are they to believe in him of whom they have never heard? and how are they to hear without a preacher? and how can men preach unless they are sent?" 390 No one - no individual and no Community - can proclaim the Gospel to himself: "Faith comes from what is heard." 391 No one can give himself the mandate and the Mission to proclaim the Gospel. the one sent by the Lord does not speak and act on his own Authority, but by virtue of Christ's authority; not as a member of the community, but speaking to it in the name of Christ. No one can bestow grace on himself; it must be given and offered. This fact presupposes ministers of grace, authorized and empowered by Christ. From him, they receive the mission and faculty ("the sacred power") to act in persona Christi Capitis. the ministry in which Christ's emissaries do and give by God's grace what they cannot do and give by their own powers, is called a "sacrament" by the Church's tradition. Indeed, the ministry of the Church is conferred by a special sacrament.

Intrinsically linked to the sacramental nature of ecclesial ministry is its character as service. Entirely dependent on Christ who gives Mission and Authority, ministers are truly "slaves of Christ," 392 in the image of him who freely took "the form of a slave" for us. 393 Because the word and grace of which they are ministers are not their own, but are given to them by Christ for the Sake of Others, they must freely become the slaves of all. 394

"The college or body of Bishops has no Authority unless united with the Roman Pontiff, Peter's successor, as its head." As such, this college has "supreme and full authority over the universal Church; but this power cannot be Exercised without the agreement of the Roman Pontiff." 404

Bishops, with priests as co-workers, have as their first task "to preach the Gospel of God to all men," in keeping with the Lord's command. 415 They are "heralds of Faith, who draw new disciples to Christ; they are authentic teachers" of the apostolic faith "endowed with the Authority of Christ." 416

"The Bishops, as vicars and legates of Christ, govern the particular Churches assigned to them by their counsels, exhortations, and example, but over and above that also by the Authority and sacred power" which indeed they ought to Exercise so as to edify, in the spirit of service which is that of their Master. 426

"The power which they Exercise personally in the name of Christ, is proper, ordinary, and immediate, although its exercise is ultimately controlled by the supreme Authority of the Church." 427 But the Bishops should not be thought of as vicars of the Pope. His ordinary and immediate authority over the whole Church does not annul, but on the contrary confirms and defends that of the bishops. Their authority must be exercised in Communion with the whole Church under the guidance of the Pope.

"If Christ has not been raised, then our preaching is in vain and your Faith is in vain." 520 The Resurrection above all constitutes the confirmation of all Christ's works and teachings. All Truths, even those most inaccessible to human Reason, find their justification if Christ by his Resurrection has given the definitive proof of his divine Authority, which he had promised.

Going even further, Jesus perfects the dietary law, so important in Jewish daily life, by revealing its pedagogical meaning through a divine interpretation: "Whatever goes into a man from outside cannot defile him. . . (Thus he declared all foods clean.). . . What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts. . ." 346 In presenting with divine Authority the definitive interpretation of the Law, Jesus found himself confronted by certain teachers of the Law who did not accept his interpretation of the Law, guaranteed though it was by the divine signs that accompanied it. 347 This was the case especially with the sabbath laws, for he recalls, often with rabbinical arguments, that the sabbath rest is not violated by serving God and neighbour, 348 which his own healings did.

The Jewish people and their spiritual leaders viewed Jesus as a rabbi. 340 He often argued within the framework of rabbinical interpretation of the Law. 341 Yet Jesus could not help but offend the teachers of the Law, for he was not content to propose his interpretation alongside theirs but taught the people "as one who had Authority, and not as their scribes". 342 In Jesus, the same Word of God that had resounded on Mount Sinai to give the written Law to Moses, made itself heard anew on the Mount of the Beatitudes. 343 Jesus did not abolish the Law but fulfilled it by giving its ultimate interpretation in a divine way: "You have heard that it was said to the men of old. . . But I say to you. . ." 344 With this same divine authority, he disavowed certain human traditions of the Pharisees that were "making void the word of God". 345

"In order that the full and living Gospel might always be preserved in the Church the Apostles left Bishops as their successors. They gave them their own position of teaching Authority." 35 Indeed, "the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time." 36

"The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been Entrusted to the living teaching office of the Church alone. Its Authority in this matter is Exercised in the name of Jesus Christ." 47 This means that the task of interpretation has been entrusted to the Bishops in Communion with the successor of Peter, the Bishop of Rome.

The Church's Magisterium Exercises the Authority it holds from Christ to the fullest extent when it defines dogmas, that is, when it proposes Truths contained in divine Revelation or also when it proposes in a definitive way truths having a Necessary connection with them.

"By this appreciation of the Faith, aroused and sustained by the Spirit of Truth, the People of God, guided by the sacred teaching Authority (Magisterium),. . . receives. . . the faith, once for all delivered to the saints. . . the People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life." 56

What moves us to believe is not the fact that revealed Truths appear as true and intelligible in the light of our natural Reason: we believe "because of the Authority of God himself who reveals them, who can neither deceive nor be deceived". 28 So "that the subMission of our Faith might nevertheless be in accordance with reason, God willed that external proofs of his Revelation should be joined to the internal helps of the Holy Spirit." 29 Thus the miracles of Christ and the saints, prophecies, the Church's growth and holiness, and her fruitfulness and stability "are the most certain signs of divine Revelation, adapted to the intelligence of all"; they are "motives of credibility" (motiva credibilitatis), which show that the assent of faith is "by no means a blind impulse of the mind". 30

The Apostles' Creed is so called because it is rightly considered to be a Faithful summary of the apostles' faith. It is the ancient baptismal symbol of the Church of Rome. Its great Authority arises from this fact: it is "the Creed of the Roman Church, the See of Peter the first of the apostles, to which he brought the common faith". 13

The Niceno-Constantinopolitan or Nicene Creed draws its great Authority from the fact that it stems from the first two ecumenical Councils (in 325 and 381). It remains common to all the great Churches of both East and West to this day.

By calling God "Father", the language of Faith indicates two main things: that God is the first origin of everything and transcendent Authority; and that he is at the same time goodness and loving care for all his children. God's parental tenderness can also be expressed by the image of motherhood, 62 which emphasizes God's immanence, the intimacy between Creator and creature. the language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard: 63 no one is father as God is Father.

From the beginning of his public life Jesus chose certain men, twelve in number, to be with him and to participate in his Mission. 280 He gives the Twelve a share in his Authority and 'sent them out to preach the kingdom of God and to heal." 281 They remain associated for ever with Christ's kingdom, for through them he directs the Church:

Jesus Entrusted a specific Authority to Peter: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." 287 The "power of the keys" designates authority to govern the house of God, which is the Church. Jesus, the Good Shepherd, confirmed this mandate after his Resurrection: "Feed my sheep." 288 The power to "bind and loose" connotes the authority to absolve sins, to pronounce doctrinal judgements, and to make disciplinary decisions in the Church. Jesus entrusted this authority to the Church through the ministry of the Apostles 289 and in particular through the ministry of Peter, the only one to whom he specifically entrusted the keys of the kingdom.

From the very beginning of the Church there were men and women who set out to follow Christ with greater liberty, and to imitate him more closely, by practicing the evangelical counsels. They led lives dedicated to God, each in his own way. Many of them, under the inspiration of the Holy Spirit, became hermits or founded religious families. These the Church, by virtue of her Authority, gladly accepted and approved. 458

In the book of the prophet Isaiah, we find the expression "God of Truth" (literally "God of the Amen"), that is, the God who is Faithful to his promises: "He who blesses himself in the land shall bless himself by the God of truth [amen]." 645 Our Lord often used the word "Amen," sometimes repeated, 646 to emphasize the trustworthiness of his teaching, his Authority founded on God's truth.

For this Reason no sacramental rite may be modified or manipulated at the will of the minister or the Community. Even the supreme Authority in the Church may not change the liturgy arbitrarily, but only in the obedience of Faith and with religious Respect for the mystery of the liturgy.

According to the law in force in the Latin Church, a mixed marriage needs for liceity the express perMission of ecclesiastical Authority. 135 In case of disparity of cult an express dispensation from this impediment is required for the validity of the marriage. 136 This permission or dispensation presupposes that both parties know and do not exclude the essential ends and properties of marriage and the obligations assumed by the Catholic party concerning the baptism and education of the children in the Catholic Church. 137

When the Church asks publicly and authoritatively in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms and from him the Church has received the power and office of exorcizing. 176 In a simple form, exorcism is performed at the celebration of Baptism. the solemn exorcism, called "a major exorcism," can be performed only by a priest and with the perMission of the bishop. the priest must proceed with prudence, strictly observing the rules Established by the Church. Exorcism is directed at the expulsion of demons or to the liberation from demonic possession through the spiritual Authority which Jesus Entrusted to his Church. Illness, especially psychological illness, is a very different matter; treating this is the concern of medical science. Therefore, before an exorcism is performed, it is important to ascertain that one is dealing with the presence of the Evil One, and not an illness. 177

Freedom is Exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being. All owe to each other this Duty of Respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil Authority within the limits of the Common Good and public order. 32

Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the Authority of Truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

Ignorance of Christ and his Gospel, bad example given by Others, enslavement to one's passions, assertion of a mistaken notion of autonomy of conscience, rejection of the Church's Authority and her teaching, lack of conversion and of Charity: these can be at the source of errors of judgment in moral conduct.

A Society is a group of persons bound together organically by a principle of unity that goes beyond each one of them. As an assembly that is at once visible and spiritual, a society endures through time: it gathers up the past and prepares for the future. By means of society, each man is Established as an "heir" and receives certain "talents" that enrich his identity and whose fruits he must develop. 3 He rightly owes loyalty to the communities of which he is part and Respect to those in Authority who have charge of the Common Good.

"Human Society can be neither well-ordered nor prosperous unless it has some people invested with Legitimate Authority to preserve its institutions and to devote themselves as far as is Necessary to work and care for the good of all." 15 By "authority" one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them.

Every human Community needs an Authority to govern it. 16 The foundation of such authority lies in human nature. It is Necessary for the unity of the state. Its role is to ensure as far as possible the Common Good of the Society.

The Authority required by the moral order derives from God: "Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment." 17

No one has a right to receive the sacrament of Holy Orders. Indeed, no one claims this office for himself; he is called to it by God. 69 Anyone who thinks he recognizes the signs of God's call to the ordained ministry must humbly submit his desire to the Authority of the Church, who has the responsibility and right to call someone to receive orders. Like every grace, this sacrament can be received only as an unmerited gift.

It is the whole Community, the Body of Christ united with its Head, that celebrates. "Liturgical services are not private functions but are celebrations of the Church which is 'the sacrament of unity,' namely, the holy people united and organized under the Authority of the Bishops. Therefore, liturgical services pertain to the whole Body of the Church. They manifest it, and have effects upon it. But they touch individual members of the Church in different ways, depending on their orders, their role in the liturgical services, and their actual participation in them." 7 For this Reason, "rites which are meant to be celebrated in common, with the Faithful present and actively participating, should as far as possible be celebrated in that way rather than by an individual and quasi-privately." 8

By this anointing the confirmand receives the "mark," the seal of the Holy Spirit. A seal is a symbol of a person, a sign of personal Authority, or ownership of an object. 105 Hence soldiers were marked with their leader's seal and slaves with their master's. A seal authenticates a juridical act or document and occasionally makes it secret. 106

"That in this sacrament are the true Body of Christ and his true Blood is something that 'cannot be apprehended by the senses,' says St. Thomas, 'but only by Faith, which relies on divine Authority.' For this Reason, in a commentary on Luke 22:19 ('This is my body which is given for you.'), St. Cyril says: 'Do not doubt whether this is true, but rather receive the words of the Savior in faith, for since he is the Truth, he cannot lie.'" 210

The Eastern Churches that are not in full Communion with the Catholic Church celebrate the Eucharist with great love. "These Churches, although separated from us, yet possess true sacraments, above all - by apostolic succession - the priesthood and the Eucharist, whereby they are still joined to us in closest intimacy." A certain communion in sacris, and so in the Eucharist, "given suitable circumstances and the approval of Church Authority, is not merely possible but is encouraged." 235

Only God forgives sins. 39 Since he is the Son of God, Jesus says of himself, "The Son of man has Authority on earth to forgive sins" and Exercises this divine power: "Your sins are forgiven." 40 Further, by virtue of his divine authority he gives this power to men to exercise in his name. 41

In imparting to his Apostles his own power to forgive sins the Lord also gives them the Authority to reconcile sinners with the Church. This ecclesial dimension of their task is expressed most notably in Christ's solemn words to Simon Peter: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." 45 "The office of binding and loosing which was given to Peter was also assigned to the college of the apostles united to its head." 46

This priesthood is ministerial. "That office . . . which the Lord committed to the pastors of his people, is in the strict sense of the term a service." 28 It is entirely related to Christ and to men. It depends entirely on Christ and on his unique priesthood; it has been instituted for the good of men and the Communion of the Church. the sacrament of Holy Orders communicates a "sacred power" which is none other than that of Christ. the Exercise of this Authority must therefore be measured against the model of Christ, who by love made himself the least and the servant of all. 29 "The Lord said clearly that concern for his flock was proof of love for him." 30

"Because it is joined with the episcopal order the office of priests shares in the Authority by which Christ himself builds up and sanctifies and rules his Body. Hence the priesthood of priests, while presupposing the sacraments of initiation, is nevertheless conferred by its own particular sacrament. Through that sacrament priests by the anointing of the Holy Spirit are signed with a special character and so are configured to Christ the priest in such a way that they are able to act in the person of Christ the head." 45

Christ himself chose the Apostles and gave them a share in his Mission and Authority. Raised to the Father's right hand, he has not forSaken his flock but he keeps it under his constant protection through the apostles, and guides it still through these same pastors who continue his work today. 61 Thus, it is Christ whose gift it is that some be apostles, Others pastors. He continues to act through the Bishops. 62

The Duty of obedience requires all to give due honor to Authority and to treat those who are charged to Exercise it with Respect, and, insofar as it is deserved, with gratitude and good-will.