With bold confidence, we began praying to our Father. In begging him that his name be hallowed, we were in fact asking him that we ourselves might be always made more holy. But though we are clothed with the baptismal garment, we do not cease to Sin, to turn Away from God. Now, in this new petition, we return to him like the prodigal Son and, like the tax collector, recognize that we are sinners before him. 133 Our petition begins with a "confession" of our wretchedness and his mercy. Our hope is firm because, in his Son, "we have redemption, the Forgiveness of Sins." 134 We find the efficacious and undoubted sign of his forgiveness in the sacraments of his Church. 135

Mortal Sin destroys charity in the heart of man by a grave violation of God's law; it turns man Away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him. Venial sin allows charity to subsist, even though it offends and wounds it.

Sin is an offense against God: "Against you, you alone, have I sinned, and done that which is Evil in your sight." 122 Sin sets itself against God's Love for us and turns our hearts Away from it. Like the first sin, it is disobedience, a revolt against God through the will to become "like gods," 123 knowing and determining good and evil. Sin is thus "love of oneself even to contempt of God." 124 In this proud self-exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation. 125

Christ died out of Love for us, while we were still "enemies." 100 The Lord asks us to love as he does, even our enemies, to make ourselves the neighbor of those farthest Away, and to love children and the poor as Christ himself. 101

The Christian meaning of death is revealed in the light of the Paschal mystery of the death and resurrection of Christ in whom resides our only hope. the Christian who dies in Christ Jesus is "Away from the body and at home with the Lord." 183

Virginity for the sake of the kingdom of heaven is an unfolding of baptismal Grace, a powerful sign of the supremacy of the bond with Christ and of the ardent expectation of his return, a sign which also recalls that marriage is a reality of this present age which is pasSing Away. 116

Moved by so much suffering Christ not only allows himself to be touched by the sick, but he makes their miseries his own: "He took our infirmities and bore our diseases." 111 But he did not heal all the sick. His healings were signs of the coming of the Kingdom of God. They announced a more radical healing: the victory over Sin and death through his Passover. On the cross Christ took upon himself the whole weight of Evil and took Away the "sin of the world," 112 of which illness is only a consequence. By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion.

Many Sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But Sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution Takes Away sin, but it does not remedy all the disorders sin has caused. 62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must "make satisfaction for" or "expiate" his sins. This satisfaction is also called "penance."

Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of Sin, a turning Away from Evil, with repugnance Toward the evil actions we have committed. At the same time it entails the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his Grace. This conversion of heart is accompanied by a salutary pain and sadness which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart). 24

The Church knows that the Lord comes even now in his Eucharist and that he is there in our midst. However, his presence is veiled. Therefore we celebrate the Eucharist "awaiting the blessed hope and the coming of our Savior, Jesus Christ," 243 asking "to share in your glory when every tear will be wiped Away. On that day we shall see you, our God, as you are. We shall become like you and praise you for ever through Christ our Lord." 244

Respect for the human perSon proceeds by way of respect for the principle that "everyone should look upon his neighbor (without any exception) as 'another self,' above all bearing in mind his life and the means necessary for living it with dignity." 37 No legislation could by itself do Away with the fears, prejudices, and attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies. Such behavior will cease only through the charity that finds in every man a "neighbor," a brother.

The moral law is the work of divine Wisdom. Its biblical meaning can be defined as fatherly instruction, God's pedagogy. It prescribes for man the ways, the rules of conduct that lead to the promised beatitude; it proscribes the ways of Evil which turn him Away from God and his Love. It is at once firm in its precepts and, in its promises, worthy of love.

In spite of the holy Law that again and again their Holy God gives them - "You shall be holy, for I the Lord your God am holy" - and although the Lord shows patience for the sake of his name, the people turn Away from the Holy One of Israel and profane his name among the nations. 74 For this reaSon the just ones of the old covenant, the poor survivors returned from exile, and the prophets burned with passion for the name.

Prayer is both a gift of Grace and a determined response on our part. It always presupposes effort. the great figures of prayer of the Old Covenant before Christ, as well as the Mother of God, the saints, and he himself, all teach us this: prayer is a battle. Against whom? Against ourselves and against the wiles of the tempter who does all he can to turn man Away from prayer, away from union with God. We pray as we live, because we live as we pray. If we do not want to act habitually according to the Spirit of Christ, neither can we pray habitually in his name. the "spiritual battle" of the Christian's new life is inseparable from the battle of prayer.

The vocabulary of supplication in the New Testament is rich in shades of meaning: ask, beseech, plead, invoke, entreat, cry out, even "struggle in prayer." 102 Its most usual form, because the most spontaneous, is petition: by prayer of petition we express awareness of our relationship with God. We are creatures who are not our own beginning, not the masters of adversity, not our own last end. We are Sinners who as Christians know that we have turned Away from our Father. Our petition is already a turning back to him.

The economy of law and Grace turns men's hearts Away from avarice and envy. It initiates them into desire for the Sovereign Good; it instructs them in the desires of the Holy Spirit who satisfies man's heart. The God of the promises always warned man against seduction by what from the beginning has seemed "good for food . . . a delight to the eyes . . . to be desired to make one wise." 329

Christ's disciples have "put on the new man, created after the likeness of God in true righteousness and holiness." 273 By "putting Away falsehood," they are to "put away all malice and all guile and inSincerity and envy and all slander." 274

God blesses those who come to the aid of the poor and rebukes those who turn Away from them: "Give to him who begs from you, do not refuse him who would borrow from you"; "you received without pay, give without pay." 231 It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. 232 When "the poor have the good news preached to them," it is the sign of Christ's presence. 233

The right to private property, acquired by work or received from others by inheritance or gift, does not do Away with the original gift of the earth to the whole of mankind. the universal destination of goods remains primordial, even if the promotion of the common good requires respect for the right to private property and its exercise.

Justification is the most excellent work of God's Love made manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that "the justification of the wicked is a greater work than the creation of heaven and earth," because "heaven and earth will pass Away but the salvation and justification of the elect . . . will not pass away." 43 He holds also that the justification of Sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy.

The first work of the Grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand." 38 Moved by grace, man turns Toward God and Away from Sin, thus accepting Forgiveness and righteousness from on high. "Justification is not only the remission of Sins, but also the sanctification and renewal of the interior man. 39

At the Last Supper the Lord himself directed his disciples' attention Toward the fulfillment of the Passover in the kingdom of God: "I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." 240 Whenever the Church celebrates the Eucharist she remembers this promise and turns her gaze "to him who is to come." In her prayer she calls for his coming: "Marana tha!" "Come, Lord Jesus!" 241 "May your Grace come and this world pass Away!" 242

By the same charity that it enkindles in us, the Eucharist preserves us from future mortal Sins. the more we share the life of Christ and progress in his friendship, the more difficult it is to break Away from him by mortal Sin. the Eucharist is not ordered to the Forgiveness of mortal sins - that is proper to the sacrament of Reconciliation. the Eucharist is properly the sacrament of those who are in full communion with the Church.

After agreeing to baptize him along with the Sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who Takes Away the sin of the world". 422 By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover. 423 Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many." 424

"When the days drew near for him to be taken up [Jesus] set his face to go to Jerusalem." 304 By this decision he indicated that he was going up to Jerusalem prepared to die there. Three times he had announced his Passion and Resurrection; now, heading Toward Jerusalem, Jesus says: "It cannot be that a prophet should perish Away from Jerusalem." 305

The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among Sinners; he is already "the Lamb of God, who Takes Away the sin of the world". 232 Already he is anticipating the "baptism" of his bloody death. 233 Already he is coming to "fulfil all righteousness", that is, he is submitting himself entirely to his Father's will: out of Love he consents to this baptism of death for the remission of our Sins. 234 The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son. 235 The Spirit whom Jesus possessed in fullness from his conception comes to "rest on him". 236 Jesus will be the source of the Spirit for all mankind. At his baptism "the heavens were opened" 237 - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation.

St. John the Baptist is the Lord's immediate precursor or forerunner, sent to prepare his way. 196 "Prophet of the Most High", John surpasses all the prophets, of whom he is the last. 197 He inaugurates the Gospel, already from his mother's womb welcomes the coming of Christ, and rejoices in being "the friend of the bridegroom", whom he points out as "the Lamb of God, who Takes Away the Sin of the world". 198 Going before Jesus "in the spirit and power of Elijah", John bears witness to Christ in his preaching, by his Baptism of conversion, and through his martyrdom. 199

The Word became flesh for us in order to save us by reconciling us with God, who "Loved us and sent his Son to be the expiation for our Sins": "the Father has sent his Son as the Saviour of the world", and "he was revealed to take Away Sins": 70

But why did God not prevent the first man from Sinning? St. Leo the Great responds, "Christ's inexpressible Grace gave us blessings better than those the demon's envy had taken Away." 307 and St. Thomas Aquinas wrote, "There is nothing to prevent human nature's being raised up to something greater, even after sin; God permits Evil in order to draw forth some greater good. Thus St. Paul says, 'Where sin increased, grace abounded all the more'; and the Exsultet sings, 'O happy fault,. . . which gained for us so great a Redeemer!'" 308

If God the Father almighty, the Creator of the ordered and good world, cares for all his creatures, why does Evil exist? To this question, as presSing as it is unavoidable and as painful as it is mysterious, no quick answer will suffice. Only Christian Faith as a whole constitutes the answer to this question: the goodness of creation, the drama of sin and the patient Love of God who comes to meet man by his covenants, the redemptive Incarnation of his Son, his gift of the Spirit, his gathering of the Church, the power of the sacraments and his call to a blessed life to which free creatures are invited to consent in advance, but from which, by a terrible mystery, they can also turn Away in advance. There is not a single aspect of the Christian message that is not in part an answer to the question of evil.

The mystery of the Most Holy Trinity is the central mystery of Christian Faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the "hierarchy of the truths of faith". 56 The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men "and reconciles and unites with himself those who turn Away from Sin". 57

It means making good use of created things: Faith in God, the only One, leads us to use everything that is not God only insofar as it brings us closer to him, and to detach ourselves from it insofar as it turns us Away from him: My Lord and my God, take from me everything that distances me from you. My Lord and my God, give me everything that brings me closer to you My Lord and my God, detach me from myself to give my all to you. 51

After Israel's Sin, when the people had turned Away from God to worship the golden calf, God hears Moses' prayer of intercession and agrees to walk in the midst of an unFaithful people, thus demonstrating his Love. 18 When Moses asks to see his glory, God responds "I will make all my goodness pass before you, and will proclaim before you my name "the Lord" [YHWH]." 19 Then the LORD passes before Moses and proclaims, "YHWH, YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness"; Moses then confesses that the LORD is a forgiving God. 20

Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who Takes Away the Sin of the world", 439 and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the Forgiveness of Sins". 440

Being seated at the Father's right hand signifies the inauguration of the Messiah's kingdom, the fulfilment of the prophet Daniel's vision concerning the Son of man: "To him was given dominion and glory and kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass Away, and his kingdom one that shall not be destroyed." 546 After this event the apostles became witnesses of the "kingdom [that] will have no end". 547

As bodily nourishment restores lost strength, so the Eucharist strengthens our charity, which tends to be weakened in daily life; and this living charity wipes Away venial Sins. 228 By giving himself to us Christ revives our Love and enables us to break our disordered attachments to creatures and root ourselves in him:

The first announcement of the Eucharist divided the disciples, just as the announcement of the Passion scandalized them: "This is a hard saying; who can listen to it?" 158 The Eucharist and the Cross are stumbling blocks. It is the same mystery and it never ceases to be an occasion of division. "Will you also go Away?": 159 The Lord's question echoes through the ages, as a loving invitation to discover that only he has "the words of eternal life" 160 and that to receive in Faith the gift of his Eucharist is to receive the Lord himself.

In the liturgy of the Church, it is principally his own Paschal mystery that Christ signifies and makes present. During his earthly life Jesus announced his Paschal mystery by his teaching and anticipated it by his actions. When his Hour comes, he lives out the unique event of history which does not pass Away: Jesus dies, is buried, rises from the dead, and is seated at the right hand of the Father "once for all." 8 His Paschal mystery is a real event that occurred in our history, but it is unique: all other historical events happen once, and then they pass away, swallowed up in the past. the Paschal mystery of Christ, by contrast, cannot remain only in the past, because by his death he destroyed death, and all that Christ is - all that he did and suffered for all men - participates in the divine eternity, and so transcends all times while being made present in them all. the event of the Cross and Resurrection abides and draws everything Toward life.

"We know neither the moment of the consummation of the earth and of man, nor the way in which the universe will be transformed. the form of this world, distorted by Sin, is passing Away, and we are taught that God is preparing a new dwelling and a new earth in which righteousness dwells, in which happiness will fill and surpass all the desires of peace arising in the hearts of men." 639

In this new universe, the heavenly Jerusalem, God will have his dwelling among men. 632 "He will wipe Away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away." 633

The resurrection of all the dead, "of both the just and the unjust," 621 will precede the Last Judgment. This will be "the hour when all who are in the tombs will hear [the Son of man's] voice and come forth, those who have done good, to the resurrection of life, and those who have done Evil, to the resurrection of judgment." 622 Then Christ will come "in his glory, and all the angels with him .... Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left.... and they will go Away into eternal punishment, but the righteous into eternal life." 623

God predestines no one to go to hell; 618 for this, a willful turning Away from God (a mortal Sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her Faithful, the Church implores the mercy of God, who does not want "any to perish, but all to come to repentance": 619

To rise with Christ, we must die with Christ: we must "be Away from the body and at home with the Lord." 562 In that "departure" which is death the soul is separated from the body. 563 It will be reunited with the body on the day of resurrection of the dead. 564

There is no offense, however serious, that the Church cannot forgive. "There is no one, however wicked and guilty, who may not confidently hope for Forgiveness, provided his repentance is honest. 527 Christ who died for all men desires that in his Church the gates of forgiveness should always be open to anyone who turns Away from Sin. 528

The body's unity does not do Away with the diversity of its members: "In the building up of Christ's Body there is engaged a diversity of members and functions. There is only one Spirit who, according to his own richness and the needs of the ministries, gives his different gifts for the welfare of the Church." 222 The unity of the Mystical Body produces and stimulates charity among the Faithful: "From this it follows that if one member suffers anything, all the members suffer with him, and if one member is honored, all the members together rejoice." 223 Finally, the unity of the Mystical Body triumphs over all human divisions: "For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." 224

"The Christian economy, therefore, Since it is the new and definitive Covenant, will never pass Away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ." 28 Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian Faith gradually to grasp its full significance over the course of the centuries.