When we ask to be delivered from the Evil One, we pray as well to be freed from all evils, present, past, and future, of which he is the author or instigator. In this final petition, the Church Brings before the Father all the distress of the world. Along with deliverance from the evils that overwhelm humanity, she implores the precious gift of peace and the Grace of perseverance in expectation of Christ's return By praying in this way, she anticipates in humility of Faith the gathering together of everyone and everything in him who has "the keys of Death and Hades," who "is and who was and who is to come, the Almighty." 174

God's action is the model for human action. If God "rested and was refreshed" on the seventh day, man too ought to "rest" and should let others, especially the poor, "be refreshed." 96 The sabbath Brings everyday work to a halt and provides a respite. It is a day of protest against the servitude of work and the worship of money. 97

The preparation of man for the reception of Grace is already a work of grace. This latter is needed to arouse and sustain our collaboration in justification through Faith, and in sanctification through charity. God Brings to completion in us what he has begun, "since he who completes his work by cooperating with our will began by working so that we might will it:" 50

The Law of the Gospel fulfills the commandments of the Law. the Lord's Sermon on the Mount, far from abolishing or devaluing the moral prescriptions of the Old Law, releases their hidden potential and has new demands arise from them: it reveals their entire divine and human truth. It does not add new external precepts, but proceeds to reform the Heart, the root of human acts, where man chooses between the pure and the impure, 22 where Faith, hope, and charity are formed and with them the other virtues. the Gospel thus Brings the Law to its fullness through imitation of the perfection of the heavenly Father, through forgiveness of enemies and Prayer for persecutors, in emulation of the divine generosity. 23

"Christ, . . . in the very revelation of the Mystery of the Father and of his love, makes man fully manifest to himself and Brings to light his exalted vocation." 2 It is in Christ, "the image of the invisible God," 3 that man has been created "in the image and likeness" of the Creator. It is in Christ, Redeemer and Savior, that the divine image, disfigured in man by the first sin, has been restored to its original beauty and ennobled by the Grace of God. 4

"The whole power of the Sacrament of Penance consists in restoring us to God's Grace and joining us with him in an intimate friendship." 73 Reconciliation with God is thus the purpose and effect of this sacrament. For those who receive the sacrament of Penance with contrite Heart and religious disposition, reconciliation "is usually followed by peace and serenity of conscience with strong spiritual consolation." 74 Indeed the sacrament of Reconciliation with God Brings about a true "spiritual Resurrection," restoration of the dignity and blessings of the life of the children of God, of which the most precious is friendship with God. 75

Forgiveness of sins Brings reconciliation with God, but also with the Church. Since ancient times the bishop, visible head of a particular Church, has thus rightfully been considered to be the one who principally has the power and ministry of reconciliation: he is the moderator of the penitential discipline. 66 Priests, his collaborators, exercise it to the extent that they have received the commission either from their bishop (or religious superior) or the Pope, according to the law of the Church. 67

Observing the fourth commandment Brings its reward: "Honor your Father and your mother, that your days may be long in the land which the Lord your God gives you." 8 Respecting this commandment provides, along with spiritual fruits, temporal fruits of peace and prosperity. Conversely, failure to observe it brings great harm to communities and to individuals.

Techniques involving only the married couple (homologous artificial insemination and fertilization) are perhaps less reprehensible, yet remain morally unacceptable. They dissociate the sexual act from the procreative act. the act which Brings the child into existence is no longer an act by which two perSons give themselves to one another, but one that "entrusts the life and identity of the embryo into the power of doctors and biologists and establishes the domination of technology over the origin and destiny of the human person. Such a relationship of domination is in itself contrary to the dignity and equality that must be common to parents and children." 167 "Under the moral aspect procreation is deprived of its proper perfection when it is not willed as the fruit of the conjugal act, that is to say, of the specific act of the spouses' union .... Only respect for the link between the meanings of the conjugal act and respect for the unity of the human being make possible procreation in conformity with the dignity of the person." 168

In the Lord's Prayer, "thy kingdom come" refers primarily to the final coming of the reign of God through Christ's return. 88 But, far from distracting the Church from her mission in this present world, this desire commits her to it all the more strongly. Since Pentecost, the coming of that Reign is the work of the Spirit of the Lord who "complete(s) his work on earth and Brings us the fullness of Grace." 89

The Lord's Prayer Brings us into Communion with the Father and with his Son, Jesus Christ. At the same time it reveals us to ourselves (cf GS 22 # 1).

Contemplative Prayer is a Communion of love bearing Life for the multitude, to the extent that it consents to abide in the night of Faith. the Paschal night of the Resurrection passes through the night of the agony and the tomb - the three intense moments of the Hour of Jesus which his Spirit (and not "the flesh [which] is weak") Brings to life in prayer. We must be willing to "keep watch with (him) one hour." 14

The invocation of the holy name of Jesus is the simplest way of praying always. When the holy name is repeated often by a humbly attentive Heart, the Prayer is not lost by heaping up empty phrases, 19 but holds fast to the word and "Brings forth fruit with patience." 20 This prayer is possible "at all times" because it is not one occupation among others but the only occupation: that of loving God, which animates and transfigures every action in Christ Jesus.

The first movement of the Prayer of petition is asking forgiveness, like the tax collector in the parable: "God, be merciful to me a sinner!" 105 It is a prerequisite for righteous and pure prayer. A trusting humility Brings us back into the light of Communion between the Father and his Son Jesus Christ and with one another, so that "we receive from him whatever we ask." 106 Asking forgiveness is the prerequisite for both the Eucharistic liturgy and personal prayer.

After Elijah had learned mercy during his retreat at the Wadi Cherith, he teaches the widow of Zarephath to believe in the Word of God and confirms her Faith by his urgent Prayer: God Brings the widow's child back to life. 33 The sacrifice on Mount Carmel is a decisive test for the faith of the People of God. In response to Elijah's plea, "Answer me, O Lord, answer me," the Lord's fire consumes the holocaust, at the time of the evening oblation. the Eastern liturgies repeat Elijah's plea in the Eucharistic epiclesis. Finally, taking the desert road that leads to the place where the living and true God reveals himself to his people, Elijah, like Moses before him, hides "in a cleft of he rock" until the mysterious presence of God has passed by. 34 But only on the mountain of the Transfiguration will Moses and Elijah behold the unveiled face of him whom they sought; "the light of the knowledge of the glory of God [shines] in the face of Christ," crucified and risen. 35

Christian purity requires a purification of the social climate. It requires of the communications media that their presentations show concern for respect and restraint. Purity of Heart Brings freedom from widespread eroticism and avoids entertainment inclined to voyeurism and illusion.

Economic life Brings into play different interests, often opposed to one another. This explains why the conflicts that characterize it arise. 215 Efforts should be made to reduce these conflicts by negotiation that respects the rights and duties of each social partner: those responsible for business enterprises, representatives of wage - earners (for example, trade unions), and public authorities when appropriate.

Divorce is immoral also because it introduces disorder into the family and into society. This disorder Brings grave harm to the deserted spouse, to children traumatized by the separation of their parents and often torn between them, and because of its contagious effect which makes it truly a plague on society.

Since Easter, the Holy Spirit has proved "the world wrong about sin," 29 i.e., proved that the world has not believed in him whom the Father has sent. But this same Spirit who Brings sin to light is also the Consoler who gives the human Heart Grace for repentance and conversion. 30

The presentation of the offerings (the Offertory). Then, sometimes in procession, the bread and wine are brought to the altar; they will be offered by the priest in the name of Christ in the Eucharistic sacrifice in which they will become his body and blood. It is the very action of Christ at the Last Supper - "taking the bread and a cup." "The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving." 175 The presentation of the offerings at the altar takes up the gesture of Melchizedek and commits the Creator's gifts into the hands of Christ who, in his sacrifice, Brings to perfection all human attempts to offer sacrifices.

"The gospel was preached even to the dead." 483 The descent into hell Brings the Gospel message of Salvation to complete fulfilment. This is the last phase of Jesus' messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ's redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.

"By the Grace of God" Jesus tasted death "for every one". 459 In his plan of Salvation, God ordained that his Son should not only "die for our sins" 460 but should also "taste death", experience the condition of death, the separation of his soul from his body, between the time he expired on the cross and the time he was raised from the dead. the state of the dead Christ is the Mystery of the tomb and the descent into hell. It is the mystery of Holy Saturday, when Christ, lying in the tomb, 461 reveals God's great sabbath rest 462 after the fulfilment 463 of man's salvation, which Brings peace to the whole universe. 464

How will Jerusalem welcome her Messiah? Although Jesus had always refused popular attempts to make him king, he chooses the time and prepares the details for his messianic entry into the city of "his Father David". 308 Acclaimed as Son of David, as the one who Brings Salvation (Hosanna means "Save!" or "Give salvation!"), the "King of glory" enters his City "riding on an ass". 309 Jesus conquers the Daughter of Zion, a figure of his Church, neither by ruse nor by violence, but by the humility that bears witness to the truth. 310 and so the subjects of his kingdom on that day are children and God's poor, who acclaim him as had the angels when they announced him to the shepherds. 311 Their acclamation, "Blessed be he who comes in the name of the Lord", 312 is taken up by the Church in the Sanctus of the Eucharistic liturgy that introduces the memorial of the Lord's Passover.

The Gospels were written by men who were among the first to have the Faith 174 and wanted to share it with others. Having known in faith who Jesus is, they could see and make others see the traces of his Mystery in all his earthly life. From the swaddling clothes of his birth to the vinegar of his Passion and the shroud of his Resurrection, everything in Jesus' life was a sign of his mystery. 175 His deeds, miracles and words all revealed that "in him the whole fullness of deity dwells bodily." 176 His humanity appeared as "Sacrament", that is, the sign and instrument, of his divinity and of the Salvation he Brings: what was visible in his earthly life leads to the invisible mystery of his divine Sonship and redemptive mission

At once virgin and mother, Mary is the symbol and the most perfect realization of the Church: "the Church indeed. . . by receiving the word of God in Faith becomes herself a mother. By preaching and Baptism she Brings forth Sons, who are conceived by the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse." 170

The name "Jesus" signifies that the very name of God is present in the perSon of his Son, made man for the universal and definitive redemption from sins. It is the divine name that alone Brings Salvation, and henceforth all can invoke his name, for Jesus united himself to all men through his Incarnation, 23 so that "there is no other name under heaven given among men by which we must be saved." 24

God created man and woman together and willed each for the other. the Word of God gives us to understand this through various features of the sacred text. "It is not good that the man should be alone. I will make him a helper fit for him." 242 None of the animals can be man's partner. 243 The woman God "fashions" from the man's rib and Brings to him elicits on the man's part a cry of wonder, an exclamation of love and Communion: "This at last is bone of my bones and flesh of my flesh." 244 Man discovers woman as another "I", sharing the same humanity.

From the Incarnation to the Ascension, the life of the Word incarnate is surrounded by the adoration and service of angels. When God "Brings the firstborn into the world, he says: 'Let all God's angels worship him.'" 196 Their Song of praise at the birth of Christ has not ceased resounding in the Church's praise: "Glory to God in the highest!" 197 They protect Jesus in his infancy, serve him in the desert, strengthen him in his agony in the garden, when he could have been saved by them from the hands of his enemies as Israel had been. 198 Again, it is the angels who "evangelize" by proclaiming the Good News of Christ's Incarnation and Resurrection. 199 They will be present at Christ's return, which they will announce, to serve at his judgement. 200

With creation, God does not abandon his creatures to themselves. He not only gives them being and existence, but also, and at every moment, upholds and sustains them in being, enables them to act and Brings them to their final end. Recognizing this utter dependence with respect to the Creator is a source of wisdom and freedom, of joy and confidence:

The Paschal Mystery has two aspects: by his death, Christ liberates us from sin; by his Resurrection, he opens for us the way to a new life. This new life is above all justification that reinstates us in God's Grace, "so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." Justification consists in both victory over the death caused by sin and a new participation in grace. 526 It Brings about filial adoption so that men become Christ's brethren, as Jesus himself called his disciples after his Resurrection: "Go and tell my brethren." 527 We are brethren not by nature, but by the gift of grace, because that adoptive filiation gains us a real share in the life of the only Son, which was fully revealed in his Resurrection.

John the Baptist is "more than a prophet." 94 In him, the Holy Spirit concludes his speaking through the prophets. John completes the cycle of prophets begun by Elijah. 95 He proclaims the imminence of the consolation of Israel; he is the "voice" of the Consoler who is coming. 96 As the Spirit of truth will also do, John "came to bear witness to the light." 97 In John's sight, the Spirit thus Brings to completion the careful search of the prophets and fulfills the longing of the angels. 98 "He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit. and I have seen and have borne witness that this is the Son of God.... Behold, the Lamb of God." 99

The mission of Christ and the Holy Spirit is brought to completion in the Church, which is the Body of Christ and the Temple of the Holy Spirit. This joint mission henceforth Brings Christ's Faithful to share in his Communion with the Father in the Holy Spirit. the Spirit prepares men and goes out to them with his Grace, in order to draw them to Christ. the Spirit manifests the risen Lord to them, recalls his word to them and opens their minds to the understanding of his Death and Resurrection. He makes present the Mystery of Christ, supremely in the Eucharist, in order to reconcile them, to bring them into communion with God, that they may "bear much fruit." 132

From this fact, Confirmation Brings an increase and deepening of baptismal Grace: - it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!"; 115 - it unites us more firmly to Christ; - it increases the gifts of the Holy Spirit in us; - it renders our bond with the Church more perfect; 116 - it gives us a special strength of the Holy Spirit to spread and defend the Faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross: 117

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.

The essential rite of the Sacrament follows: Baptism properly speaking. It signifies and actually Brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal Mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.

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.

This Sacrament is also called "the washing of regeneration and renewal by the Holy Spirit," for it signifies and actually Brings about the birth of water and the Spirit without which no one "can enter the kingdom of God." 7

In the liturgy the Holy Spirit is teacher of the Faith of the People of God and artisan of "God's masterpieces," the Sacraments of the New Covenant. the desire and work of the Spirit in the Heart of the Church is that we may live from the life of the risen Christ. When the Spirit encounters in us the response of faith which he has aroused in us, he Brings about genuine cooperation. Through it, the liturgy becomes the common work of the Holy Spirit and the Church.

Communion with the saints. "It is not merely by the title of example that we cherish the memory of those in heaven; we seek, rather, that by this devotion to the exercise of fraternal charity the union of the whole Church in the Spirit may be strengthened. Exactly as Christian communion among our fellow pilgrims Brings us closer to Christ, so our communion with the saints joins us to Christ, from whom as from its fountain and head issues all Grace, and the life of the People of God itself" 496 :

Communion of the Sacraments. "The fruit of all the sacraments belongs to all the Faithful. All the sacraments are sacred links uniting the faithful with one another and binding them to Jesus Christ, and above all Baptism, the gate by which we enter into the Church. the communion of saints must be understood as the communion of the sacraments.... the name 'communion' can be applied to all of them, for they unite us to God.... But this name is better suited to the Eucharist than to any other, because it is primarily the Eucharist that Brings this communion about." 481

The Church is one because of her source: "the highest exemplar and source of this Mystery is the unity, in the Trinity of PerSons, of one God, the Father and the Son in the Holy Spirit." 259 The Church is one because of her founder: for "the Word made flesh, the prince of peace, reconciled all men to God by the cross, . . . restoring the unity of all in one people and one body." 260 The Church is one because of her "soul": "It is the Holy Spirit, dwelling in those who believe and pervading and ruling over the entire Church, who Brings about that wonderful Communion of the Faithful and joins them together so intimately in Christ that he is the principle of the Church's unity." 261 Unity is of the essence of the Church:

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