The Baptized cannot pray to "our" Father without bringing before him all those for whom he gave his beloved Son. God's love has no bounds, neither should our Prayer. 52 Praying "our" Father opens to us the dimensions of his love revealed in Christ: praying with and for all who do not yet know him, so that Christ may "gather into one the children of God." 53 God's care for all men and for the whole of creation has inspired all the great practitioners of prayer; it should extend our prayer to the full breadth of love whenever we dare to say "our" Father.

Conversion to Christ, the new birth of Baptism, the Gift of the Holy Spirit and the Body and Blood of Christ received as food have made us "holy and without blemish," just as the Church herself, the Bride of Christ, is "holy and without blemish." 13 Nevertheless the new life received in Christian initiation has not abolished the frailty and weakness of human nature, nor the inclination to sin that tradition calls concupiscence, which remains in the Baptized such that with the help of the Grace of Christ they may prove themselves in the struggle of Christian life. 14 This is the struggle of conversion directed toward holiness and eternal life to which the Lord never ceases to call us. 15

"Only a Baptized man (vir) validly receives sacred ordination." 66 The Lord Jesus chose men (viri) to form the college of the twelve Apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry. 67 The college of bishops, with whom the Priests are united in the Priesthood, makes the college of the twelve an ever-present and ever-active reality until Christ's return. The Church recognizes herself to be bound by this choice made by the Lord himself. For this reaSon, the ordination of women is not possible. 68

"The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between Baptized perSons has been raised by Christ the Lord to the dignity of a Sacrament." 84

The entire Christian life bears the mark of the spousal love of Christ and the Church. Already Baptism, the entry into the People of God, is a nuptial mystery; it is so to speak the nuptial bath 111 which precedes the wedding feast, the Eucharist. Christian Marriage in its turn becomes an efficacious sign, the Sacrament of the covenant of Christ and the Church. Since it signifies and communicates Grace, marriage between Baptized perSons is a true sacrament of the New Covenant. 112

The parties to a Marriage covenant are a Baptized man and woman, free to contract marriage, who freely express their consent; "to be free" means: - not being under constraint; - not impeded by any natural or ecclesiastical law.

The original minister of Confirmation is the bishop. 128 In the East, ordinarily the Priest who baptizes also immediately confers Confirmation in one and the same celebration. But he does so with sacred chrism consecrated by the patriarch or the bishop, thus expressing the apostolic unity of the Church whose bonds are strengthened by the Sacrament of Confirmation. In the Latin Church, the same discipline applies to the Baptism of adults or to the reception into full Communion with the Church of a perSon Baptized in another Christian Community that does not have valid Confirmation. 129

Every Baptized perSon not yet confirmed can and should receive the Sacrament of Confirmation. 121 Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the Faithful are obliged to receive this sacrament at the appropriate time," 122 for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.

Baptism, the Eucharist, and the Sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the Faithful that the reception of the sacrament of Confirmation is necessary for the completion of Baptismal Grace. 88 For "by the sacrament of Confirmation, [the Baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the Faith by word and deed." 89

This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people. 93 On several occasions Christ promised this outpouring of the Spirit, 94 a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost. 95 Filled with the Holy Spirit the Apostles began to proclaim "the mighty works of God," and Peter declared this outpouring of the Spirit to be the sign of the messianic age. 96 Those who Believed in the apostolic preaching and were Baptized received the Gift of the Holy Spirit in their turn. 97

"From that time on the Apostles, in fulfillment of Christ's will, imparted to the newly Baptized by the laying on of hands the Gift of the Spirit that completes the Grace of Baptism. For this reaSon in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. the imposition of hands is rightly recognized by the Catholic tradition as the origin of the Sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church." 98

A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. the first anointing of the neophyte on coming out of the Baptismal bath was performed by the Priest; it was completed by a second anointing on the forehead of the newly Baptized by the bishop. 101 The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.

When Confirmation is celebrated separately from Baptism, as is the case in the Roman Rite, the Liturgy of Confirmation begins with the renewal of Baptismal promises and the profession of Faith by the confirmands. This clearly shows that Confirmation follows Baptism. 110 When adults are Baptized, they immediately receive Confirmation and participate in the Eucharist. 111

In many countries the situation of a mixed Marriage (marriage between a Catholic and a Baptized non-Catholic) often arises. It requires particular attention on the part of couples and their pastors. A case of marriage with disparity of cult (between a Catholic and a nonbaptized perSon) requires even greater circumspection.

Thus the Marriage bond has been established by God himself in such a way that a marriage concluded and consummated between Baptized perSons can never be dissolved. This bond, which results from the free human act of the spouses and their consummation of the marriage, is a reality, henceforth irrevocable, and gives rise to a covenant guaranteed by God's fidelity. the Church does not have the power to contravene this disposition of divine wisdom. 144

The Lord Jesus insisted on the original intention of the Creator who willed that Marriage be indissoluble. 173 He abrogates the accommodations that had slipped into the old Law. 174 Between the Baptized, "a ratified and consummated marriage cannot be dissolved by any human power or for any reaSon other than death." 175

Baptism confers on its recipient the Grace of purification from all sins. But the Baptized must continue to struggle against concupiscence of the flesh and disordered desires. With God's grace he will prevail - by the virtue and Gift of chastity, for chastity lets us love with upright and undivided heart; - by purity of intention which consists in seeking the true end of man: with simplicity of vision, the baptized perSon seeks to find and to fulfill God's will in everything; 312 - by purity of vision, external and internal; by discipline of feelings and imagination; by refusing all complicity in impure thoughts that incline us to turn aside from the path of God's commandments: "Appearance arouses yearning in fools"; 313 - by Prayer:

Envy represents a form of sadness and therefore a refusal of charity; the Baptized perSon should struggle against it by exercising good will. Envy often comes from pride; the baptized person should train himself to live in humility:

Christian petition is centered on the desire and search for the Kingdom to come, in keeping with the teaching of Christ. 107 There is a hierarchy in these petitions: we pray first for the Kingdom, then for what is necessary to welcome it and cooperate with its coming. This collaboration with the Mission of Christ and the Holy Spirit, which is now that of the Church, is the object of the Prayer of the apostolic Community. 108 It is the prayer of Paul, the apostle par excellence, which reveals to us how the divine solicitude for all the churches ought to inspire Christian prayer. 109 By prayer every Baptized perSon works for the coming of the Kingdom.

Grammatically, "our" qualifies a reality common to more than one perSon. There is only one God, and he is recognized as Father by those who, through Faith in his only Son, are reborn of him by Water and the Spirit. 47 The Church is this new Communion of God and men. United with the only Son, who has become "the firstborn among many brethren," she is in communion with one and the same Father in one and the same Holy Spirit. 48 In praying "our" Father, each of the Baptized is praying in this communion: "The company of those who Believed were of one heart and soul." 49

For this reaSon, in spite of the divisions among Christians, this Prayer to "our" Father remains our common patrimony and an urgent summons for all the Baptized. In Communion by Faith in Christ and by Baptism, they ought to join in Jesus' prayer for the unity of his disciples. 50

Sexuality is ordered to the conjugal love of man and woman. In Marriage the physical intimacy of the spouses becomes a sign and pledge of spiritual Communion. Marriage bonds between Baptized perSons are sanctified by the Sacrament.

All the Baptized are called to chastity. the Christian has "Put on Christ," 134 The model for all chastity. All Christ's Faithful are called to lead a chaste life in keeping with their particular states of life. At the moment of his Baptism, the Christian is pledged to lead his affective life in chastity.

Toward Christians who live in this situation, and who often keep the Faith and desire to bring up their children in a Christian manner, Priests and the whole Community must manifest an attentive solicitude, so that they do not consider themselves separated from the Church, in whose life they can and must participate as Baptized perSons:

It is here that the Father of the family, the mother, children, and all members of the family exercise the Priesthood of the Baptized in a privileged way "by the reception of the Sacraments, Prayer and thanksgiving, the witness of a holy life, and self-denial and active charity." 168 Thus the home is the first school of Christian life and "a school for human enrichment." 169 Here one learns endurance and the joy of work, fraternal love, generous - even repeated - forgiveness, and above all divine worship in prayer and the offering of one's life.

Sacramentals derive from the Baptismal Priesthood: every Baptized perSon is called to be a "blessing," and to bless. 172 Hence lay people may preside at certain blessings; the more a blessing concerns ecclesial and sacramental life, the more is its administration reserved to the ordained ministry (bishops, Priests, or deacons). 173

It is in the Church, in Communion with all the Baptized, that the Christian fulfills his vocation. From the Church he receives the Word of God containing the teachings of "the law of Christ." 72 From the Church he receives the Grace of the Sacraments that sustains him on the "way." From the Church he learns the example of holiness and recognizes its model and source in the all-holy Virgin Mary; he discerns it in the authentic witness of those who live it; he discovers it in the spiritual tradition and long history of the saints who have gone before him and whom the liturgy celebrates in the rhythms of the sanctoral cycle.

The fidelity of the Baptized is a primordial condition for the proclamation of the Gospel and for the Church's Mission in the world. In order that the message of salvation can show the power of its truth and radiance before men, it must be authenticated by the witness of the life of Christians. "The witness of a Christian life and good works done in a supernatural spirit have great power to draw men to the Faith and to God." 88

The Christian begins his day, his Prayers, and his activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen." the Baptized person dedicates the day to the glory of God and calls on the Savior's Grace which lets him act in the Spirit as a child of the Father. the sign of the cross strengthens us in temptations and difficulties.

The fourth commandment illuminates other relationships in society. In our brothers and sisters we see the children of our parents; in our cousins, the descendants of our ancestors; in our fellow citizens, the children of our country; in the Baptized, the children of our mother the Church; in every human perSon, a son or daughter of the One who wants to be called "our Father." In this way our relationships with our neighbors are recognized as personal in character. the neighbor is not a "unit" in the human collective; he is "someone" who by his known origins deserves particular attention and respect.

Incorporated into Christ by Baptism, the perSon Baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation. 82 Given once for all, Baptism cannot be repeated.

Baptism constitutes the foundation of Communion among all Christians, including those who are not yet in full communion with the Catholic Church: "For men who Believe in Christ and have been properly Baptized are Put in some, though imperfect, communion with the Catholic Church. Justified by Faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reaSon are accepted as brothers by the children of the Catholic Church." 80 "Baptism therefore constitutes the Sacramental bond of unity existing among all who through it are reborn." 81

Our Lord tied the forgiveness of sins to Faith and Baptism: "Go into all the world and preach the gospel to the whole creation. He who Believes and is Baptized will be saved." 519 Baptism is the first and chief Sacrament of forgiveness of sins because it unites us with Christ, who died for our sins and rose for our justification, so that "we too might walk in newness of life." 520

It is through the Sacrament of Penance that the Baptized can be reconciled with God and with the Church:

By Christ's will, the Church possesses the power to forgive the sins of the Baptized and exercises it through bishops and Priests normally in the Sacrament of Penance.

The celebrating assembly is the Community of the Baptized who, "by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy Priesthood, that . . . they may offer spiritual sacrifices." 9 This "common Priesthood" is that of Christ the sole priest, in which all his members participate: 10

The mystery of Christ, his Incarnation and Passover, which we celebrate in the Eucharist especially at the Sunday assembly, permeates and transfigures the time of each day, through the celebration of the Liturgy of the Hours, "the divine office." 46 This celebration, Faithful to the apostolic exhortations to "pray constantly," is "so devised that the whole course of the day and night is made holy by the praise of God." 47 In this "public Prayer of the Church," 48 The Faithful (clergy, religious, and lay people) exercise the royal Priesthood of the Baptized. Celebrated in "the form approved" by the Church, the Liturgy of the Hours "is truly the voice of the Bride herself addressed to her Bridegroom. It is the very prayer which Christ himself together with his Body addresses to the Father. 49

"This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding . . . ." 8 Having received in Baptism the Word, "the true light that enlightens every man," the perSon Baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself: 9

All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself Baptized by St. John the Baptist in the Jordan. 17 After his resurrection Christ gives this Mission to his Apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." 18

In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a "Baptism" with which he had to be Baptized. 22 The blood and Water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the Sacraments of new life. 23 From then on, it is possible "to be born of water and the Spirit" 24 in order to enter the Kingdom of God.

"The Church knows that she is joined in many ways to the Baptized who are honored by the name of Christian, but do not profess the Catholic Faith in its entirety or have not preserved unity or Communion under the successor of Peter." 322 Those "who Believe in Christ and have been properly baptized are Put in a certain, although imperfect, communion with the Catholic Church." 323 With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist." 324

Christians are Baptized "in the name of the Father and of the Son and of the Holy Spirit" 53 Before receiving the Sacrament, they respond to a three-part question when asked to confess the Father, the Son and the Spirit: "I do." "The Faith of all Christians rests on the Trinity." 54

Christians are Baptized in the name of the Father and of the Son and of the Holy Spirit: not in their names, 55 for there is only one God, the almighty Father, his only Son and the Holy Spirit: the Most Holy Trinity.

Jesus' public life begins with his Baptism by John in the Jordan. 228 John preaches "a baptism of repentance for the forgiveness of sins". 229 A crowd of sinners 230 - tax collectors and soldiers, Pharisees and Sadducees, and prostitutes - come to be Baptized by him. "Then Jesus appears." the Baptist hesitates, but Jesus insists and receives baptism. Then the Holy Spirit, in the form of a dove, comes upon Jesus and a voice from heaven proclaims, "This is my beloved Son." 231 This is the manifestation ("Epiphany") of Jesus as Messiah of Israel and Son of God.

Water. the symbolism of water signifies the Holy Spirit's action in Baptism, since after the invocation of the Holy Spirit it becomes the efficacious Sacramental sign of new birth: just as the gestation of our first birth took place in water, so the water of Baptism truly signifies that our birth into the divine life is given to us in the Holy Spirit. As "by one Spirit we were all Baptized," so we are also "made to drink of one Spirit." 27 Thus the Spirit is also perSonally the living water welling up from Christ crucified 28 as its source and welling up in us to eternal life. 29

The dove. At the end of the flood, whose symbolism refers to Baptism, a dove released by Noah returns with a fresh olive-tree branch in its beak as a sign that the earth was again habitable. 58 When Christ comes up from the Water of his baptism, the Holy Spirit, in the form of a dove, comes down upon him and remains with him. 59 The Spirit comes down and remains in the purified hearts of the Baptized. In certain Churches, the Eucharist is reserved in a metal receptacle in the form of a dove (columbarium) suspended above the altar. Christian iconography traditionally uses a dove to suggest the Spirit.

Because we are dead or at least wounded through sin, the first effect of the Gift of love is the forgiveness of our sins. the Communion of the Holy Spirit 126 in the Church restores to the Baptized the divine likeness lost through sin.

On entering the People of God through Faith and Baptism, one receives a share in this people's unique, Priestly vocation: "Christ the Lord, high priest taken from among men, has made this new people 'a kingdom of Priests to God, his Father.' the Baptized, by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy Priesthood." 209

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

From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be Baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the Gift of the Holy Spirit." 26 The Apostles and their collaborators offer Baptism to anyone who Believed in Jesus: Jews, the God-fearing, pagans. 27 Always, Baptism is seen as connected with Faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. and the narrative continues, the jailer "was baptized at once, with all his family." 28

The meaning and Grace of the Sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the Faithful are initiated into the riches this sacrament signifies and actually brings about in each newly Baptized perSon.

The Lord himself affirms that Baptism is necessary for salvation. 59 He also commands his disciples to proclaim the Gospel to all nations and to baptize them. 60 Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this Sacrament. 61 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the Mission she has received from the Lord to see that all who can be Baptized are "reborn of Water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.

The Church has always held the firm conviction that those who suffer death for the sake of the Faith without having received Baptism are Baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a Sacrament.

Yet certain temporal consequences of sin remain in the Baptized, such as suffering, illness, death, and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination to sin that Tradition calls concupiscence, or metaphorically, "the tinder for sin" (fomes peccati); since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the Grace of Jesus Christ." 66 Indeed, "an athlete is not crowned unless he competes according to the rules." 67

The Most Holy Trinity gives the Baptized sanctifying Grace, the grace of justification: - enabling them to Believe in God, to hope in him, and to love him through the theological virtues; - giving them the power to live and act under the prompting of the Holy Spirit through the Gifts of the Holy Spirit; - allowing them to grow in goodness through the moral virtues. Thus the whole organism of the Christian's supernatural life has its roots in Baptism.

Baptism makes us members of the Body of Christ: "Therefore . . . we are members one of another." 71 Baptism incorporates us into the Church. From the Baptismal fonts is born the one People of God of the New Covenant, which transcends all the natural or human limits of nations, cultures, races, and sexes: "For by one Spirit we were all Baptized into one body." 72

The Baptized have become "living stones" to be "built into a spiritual house, to be a holy Priesthood." 73 By Baptism they share in the Priesthood of Christ, in his prophetic and royal Mission. They are "a chosen race, a royal priesthood, a holy nation, God's own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light." 74 Baptism gives a share in the common priesthood of all Believers.

Having become a member of the Church, the perSon Baptized belongs no longer to himself, but to him who died and rose for us. 75 From now on, he is called to be subject to others, to serve them in the Communion of the Church, and to "obey and submit" to the Church's leaders, 76 holding them in respect and affection. 77 Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the Sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church. 78

"Reborn as Sons of God, [the Baptized] must profess before men the Faith they have received from God through the Church" and participate in the apostolic and Missionary activity of the People of God. 79

The ordinary ministers of Baptism are the bishop and Priest and, in the Latin Church, also the deacon. 57 In case of necessity, any perSon, even someone not Baptized, can baptize, if he has the required intention. the intention required is to will to do what the Church does when she baptizes, and to apply the Trinitarian Baptismal formula. the Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation. 58

For the Grace of Baptism to unfold, the parents' help is important. So too is the role of the GodFather and godmother, who must be firm Believers, able and ready to help the newly Baptized - child or adult on the road of Christian life. 55 Their task is a truly ecclesial function (officium). 56 The whole ecclesial Community bears some responsibility for the development and safeguarding of the grace given at Baptism.

The Baptismal Water is consecrated by a Prayer of epiclesis (either at this moment or at the Easter Vigil). the Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be Baptized in it may be "born of water and the Spirit." 40

In the Latin Church this triple infusion is accompanied by the minister's words: "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the Priest says: "The servant of God, N., is Baptized in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the Water and raises him up again.

The anointing with sacred chrism, perfumed oil consecrated by the bishop, signifies the Gift of the Holy Spirit to the newly Baptized, who has become a Christian, that is, one "anointed" by the Holy Spirit, incorporated into Christ who is anointed Priest, prophet, and king. 41

The white garment symbolizes that the perSon Baptized has "Put on Christ," 42 has risen with Christ. the candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are "the light of the world." 43 The newly baptized is now, in the only Son, a child of God entitled to say the Prayer of the children of God: "Our Father."

First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the Marriage supper of the Lamb" 44 and receives the food of the new life, the body and blood of Christ. the Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly Baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them." 45 The Latin Church, which reserves adMission to Holy Communion to those who have attained the age of reaSon, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father.

"Every perSon not yet Baptized and only such a person is able to be baptized." 46

The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been Baptized. 53

For all the Baptized, children or adults, Faith must grow after Baptism. For this reaSon the Church celebrates each year at the Easter Vigil the renewal of Baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.