The Virgin Mary most perfectly embodies the obedience of faith. By faith Mary welcomes the tidings and promise Brought by the angel Gabriel, believing that "with God nothing will be impossible" and so giving her assent: "Behold I am the handmaid of the Lord; let it be [done] to me according to your word." 12 Elizabeth greeted her: "Blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord." 13 It is for this faith that all generations have called Mary blessed. 14

The contrition called "imperfect" (or "attrition") is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin's ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of Grace, will be Brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance. 52

The interior penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving, 31 which express conversion in relation to oneself, to God, and to others. Alongside the radical purification Brought about by Baptism or martyrdom they cite as means of obtaining forgiveness of sins: effort at reconciliation with one's neighbor, tears of repentance, concern for the Salvation of one's neighbor, the intercession of the saints, and the practice of charity "which covers a multitude of sins." 32

The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be Brought to the sick and those absent outside of Mass. As faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the tabernacle should be located in an especially worthy place in the church and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament.

From the very beginning Christians have Brought, along with the bread and wine for the Eucharist, gifts to share with those in need. This custom of the collection, ever appropriate, is inspired by the example of Christ who became poor to make us rich: 176

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.

At the heart of the Eucharistic celebration are the bread and wine that, by the words of Christ and the invocation of the Holy Spirit, become Christ's Body and Blood. Faithful to the Lord's command the Church continues to do, in his memory and until his glorious return, what he did on the eve of his Passion: "He took bread...." "He took the cup filled with wine...." the signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ; they continue also to signify the goodness of creation. Thus in the Offertory we give thanks to the Creator for bread and wine, 152 fruit of the "work of human hands," but above all as "fruit of the earth" and "of the vine" - gifts of the Creator. the Church sees in the gesture of the king-priest Melchizedek, who "Brought out bread and wine," a prefiguring of her own offering. 153

Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and Brought into the realm of the freedom of the children of God, to which all men are called. 50 The sheer gratuitousness of the Grace of Salvation is particularly manifest in infant Baptism. the Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth. 51

A farewell to the deceased is his final "commendation to God" by the Church. It is "the last farewell by which the Christian community greets one of its members before his body is Brought to its tomb." 191 The Byzantine tradition expresses this by the kiss of farewell to the deceased:

"Christian, recognize your dignity and, now that you share in God's own nature, do not return to your former base condition by sinning. Remember who is your head and of whose body you are a member. Never forget that you have been rescued from the power of darkness and Brought into the light of the Kingdom of God." 1

In the New Testament, the word basileia can be translated by "kingship" (abstract noun), "Kingdom" (concrete noun) or "reign" (action noun). the Kingdom of God lies ahead of us. It is Brought near in the Word incarnate, it is proclaimed throughout the whole Gospel, and it has come in Christ's death and Resurrection. the Kingdom of God has been coming since the Last Supper and, in the Eucharist, it is in our midst. the kingdom will come in glory when Christ hands it over to his Father:

In the Roman liturgy, the Eucharistic assembly is invited to pray to our heavenly Father with filial boldness; the Eastern liturgies develop and use similar expressions: "dare in all confidence," "make us worthy of...." From the burning bush Moses heard a voice saying to him, "Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground." 26 Only Jesus could cross that threshold of the divine holiness, for "when he had made purification for sins," he Brought us into the Father's presence: "Here am I, and the children God has given me." 27

All the troubles, for all time, of humanity enslaved by sin and death, all the petitions and intercessions of Salvation history are summed up in this cry of the incarnate Word. Here the Father accepts them and, beyond all hope, answers them by raising his Son. Thus is fulfilled and Brought to completion the drama of prayer in the economy of creation and salvation. the Psalter gives us the key to prayer in Christ. In the "today" of the Resurrection the Father says: "You are my Son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession." 62

Respect for parents (filial piety) derives from gratitude toward those who, by the gift of life, their Love and their work, have Brought their children into the world and enabled them to grow in stature, wisdom, and Grace. "With all your heart honor your Father, and do not forget the birth pangs of your mother. Remember that through your parents you were born; what can you give back to them that equals their gift to you?" 19

Scripture also reveals in the Lord's day a memorial of Israel's liberation from bondage in Egypt: "You shall remember that you were a servant in the land of Egypt, and the LORD your God Brought you out thence with mighty hand and outstretched arm; therefore the LORD your God commanded you to keep the sabbath day." 94

Atheism is often based on a false conception of human autonomy, exaggerated to the point of refusing any dependence on God. 63 Yet, "to acknowledge God is in no way to oppose the dignity of man, since such dignity is grounded and Brought to perfection in God...." 64 "For the Church knows full well that her message is in harmony with the most secret desires of the human heart." 65

God makes himself known by recalling his all-powerful loving, and liberating action in the history of the one he addresses: "I Brought you out of the land of Egypt, out of the house of bondage." the first word contains the first commandment of the Law: "You shall fear the Lord your God; you shall serve him.... You shall not go after other gods." 5 God's first call and just demand is that man accept him and worship him.

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.

Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect. 32 St. Augustine says of Baptism: "The word is Brought to the material element, and it becomes a sacrament." 33

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

Fire. While water signifies birth and the fruitfulness of life given in the Holy Spirit, fire symbolizes the transforming energy of the Holy Spirit's actions. the prayer of the prophet Elijah, who "arose like fire" and whose "word burned like a torch," Brought down fire from heaven on the sacrifice on Mount Carmel. 37 This event was a "figure" of the fire of the Holy Spirit, who transforms what he touches. John the Baptist, who goes "before [the Lord] in the spirit and power of Elijah," proclaims Christ as the one who "will baptize you with the Holy Spirit and with fire." 38 Jesus will say of the Spirit: "I came to cast fire upon the earth; and would that it were already kindled!" 39 In the form of tongues "as of fire," the Holy Spirit rests on the disciples on the morning of Pentecost and fills them with himself 40 The spiritual tradition has retained this symbolism of fire as one of the most expressive images of the Holy Spirit's actions. 41 "Do not quench the Spirit." 42

Following in the steps of the prophets and John the Baptist, Jesus announced the judgement of the Last Day in his preaching. 581 Then will the conduct of each one and the secrets of hearts be Brought to light. 582 Then will the culpable unbelief that counted the offer of God's Grace as nothing be condemned. 583 Our attitude to our neighbour will disclose acceptance or refusal of grace and divine Love. 584 On the Last Day Jesus will say: "Truly I say to you, as you did it to one of the least of these my brethren, you did it to me." 585

Jesus is Mary's only son, but her spiritual motherhood extends to all men whom indeed he came to save: "The Son whom she Brought forth is he whom God placed as the first-born among many brethren, that is, the faithful in whose generation and formation she co-operates with a mother's Love." 160

In time we can discover that God in his almighty providence can bring a good from the consequences of an evil, even a moral evil, caused by his creatures: "It was not you", said Joseph to his brothers, "who sent me here, but God. . . You meant evil against me; but God meant it for good, to bring it about that many people should be kept alive." 178 From the greatest moral evil ever committed - the rejection and murder of God's only Son, caused by the sins of all men - God, by his Grace that "abounded all the more", 179 Brought the greatest of goods: the glorification of Christ and our redemption. But for all that, evil never becomes a good.

The truth about creation is so important for all of human life that God in his tenderness wanted to reveal to his People everything that is salutary to know on the subject. Beyond the natural knowledge that every man can have of the Creator, 124 God progressively revealed to Israel the mystery of creation. He who chose the patriarchs, who Brought Israel out of Egypt, and who by choosing Israel created and formed it, this same God reveals himself as the One to whom belong all the peoples of the earth, and the whole earth itself; he is the One who alone "made heaven and earth". 125

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

It is the Church that believes first, and so bears, nourishes and sustains my faith. Everywhere, it is the Church that first confesses the Lord: "Throughout the world the holy Church acclaims you", as we sing in the hymn Te Deum; with her and in her, we are won over and Brought to confess: "I believe", "We believe". It is through the Church that we receive faith and new life in Christ by Baptism. In the Rituale Romanum, the minister of Baptism asks the catechumen: "What do you ask of God's Church?" and the answer is: "Faith." "What does faith offer you?" "Eternal life." 54

"The Church is a cultivated field, the tillage of God. On that land the ancient olive tree grows whose holy roots were the prophets and in which the reconciliation of Jews and Gentiles has been Brought about and will be brought about again. That land, like a choice vineyard, has been planted by the heavenly cultivator. Yet the true vine is Christ who gives life and fruitfulness to the branches, that is, to us, who through the Church remain in Christ, without whom we can do nothing. 147

"The eternal Father, in accordance with the utterly gratuitous and mysterious design of his wisdom and goodness, created the whole universe and chose to raise up men to share in his own divine life," 150 to which he calls all men in his Son. "The Father . . . determined to call together in a holy Church those who should believe in Christ." 151 This "family of God" is gradually formed and takes shape during the stages of human history, in keeping with the Father's plan. In fact, "already present in figure at the beginning of the world, this Church was prepared in marvellous fashion in the history of the people of Israel and the old Advance. Established in this last age of the world and made manifest in the outpouring of the Spirit, it will be Brought to glorious completion at the end of time." 152

The three sacraments of Baptism, Confirmation, and Holy Orders confer, in addition to Grace, a sacramental character or "seal" by which the Christian shares in Christ's priesthood and is made a member of the Church according to different states and functions. This configuration to Christ and to the Church, Brought about by the Spirit, is indelible, 40 it remains for ever in the Christian as a positive disposition for grace, a promise and guarantee of divine protection, and as a vocation to divine worship and to the service of the Church. Therefore these sacraments can never be repeated.

"Accordingly, just as Christ was sent by the Father so also he sent the apostles, filled with the Holy Spirit. This he did so that they might preach the Gospel to every creature and proclaim that the Son of God by his death and resurrection had freed us from the power of Satan and from death and Brought us into the Kingdom of his Father. But he also willed that the work of Salvation which they preached should be set in train through the sacrifice and sacraments, around which the entire liturgical life revolves." 9

From the very beginning God blessed all living beings, especially man and woman. the covenant with Noah and with all living things renewed this blessing of fruitfulness despite man's sin which had Brought a curse on the ground. But with Abraham, the divine blessing entered into human history which was moving toward death, to redirect it toward life, toward its source. By the faith of "the Father of all believers," who embraced the blessing, the history of Salvation is inaugurated.

"However, one cannot charge with the sin of the separation those who at present are born into these communities [that resulted from such separation] and in them are Brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers .... All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church." 272

The People of God is marked by characteristics that clearly distinguish it from all other religious, ethnic, political, or cultural groups found in history: - It is the People of God: God is not the property of any one people. But he acquired a people for himself from those who previously were not a people: "a chosen race, a royal priesthood, a holy nation." 202 - One becomes a member of this people not by a physical birth, but by being "born anew," a birth "of water and the Spirit," 203 that is, by faith in Christ, and Baptism. - This People has for its Head Jesus the Christ (the anointed, the Messiah). Because the same anointing, the Holy Spirit, flows from the head into the body, this is "the messianic people." - "The status of this people is that of the dignity and freedom of the sons of God, in whose hearts the Holy Spirit dwells as in a temple." - "Its law is the new commandment to Love as Christ loved us." 204 This is the "new" law of the Holy Spirit. 205 - Its mission is to be salt of the earth and light of the world. 206 This people is "a most sure seed of unity, hope, and Salvation for the whole human race." -Its destiny, finally, "is the Kingdom of God which has been begun by God himself on earth and which must be further extended until it has been Brought to perfection by him at the end of time." 207

Christians of the first centuries said, "The world was created for the sake of the Church." 153 God created the world for the sake of communion with his divine life, a communion Brought about by the "convocation" of men in Christ, and this "convocation" is the Church. the Church is the goal of all things, 154 and God permitted such painful upheavals as the angels' fall and man's sin only as occasions and means for displaying all the power of his arm and the whole measure of the Love he wanted to give the world:

The final doxology, "For the Kingdom, the power and the glory are yours, now and forever," takes up again, by inclusion, the first three petitions to our Father: the glorification of his name, the coming of his reign, and the power of his saving will. But these prayers are now proclaimed as adoration and thanksgiving, as in the liturgy of heaven. 176 The ruler of this world has mendaciously attributed to himself the three titles of kingship, power, and glory. 177 Christ, the Lord, restores them to his Father and our Father, until he hands over the kingdom to him when the mystery of Salvation will be Brought to its completion and God will be all in all. 178