The first series of petitions carries us toward him, for his own sake: thy name, thy kingdom, thy will! It is Characteristic of love to think first of the one whom we love. In none of the three petitions do we mention ourselves; the burning desire, even anguish, of the beloved Son for his Father's glory seizes us: 64 "hallowed be thy name, thy kingdom come, thy will be done...." These three supplications were already answered in the saving sacrifice of Christ, but they are henceforth directed in hope toward their final fulfillment, for God is not yet all in all. 65

This is the reason why the Church normally requires that the Faithful contract marriage according to the ecclesiastical form. Several reasons converge to explain this requirement: 132 - Sacramental marriage is a Liturgical act. It is therefore appropriate that it should be celebrated in the public liturgy of the Church; - Marriage introduces one into an Ecclesial order, and creates rights and duties in the Church between the spouses and towards their children; - Since marriage is a state of life in the Church, certainty about it is necessary (hence the obligation to have witnesses); - the public Character of the consent protects the "I do" once given and helps the spouses remain faithful to it.

"Conjugal love involves a totality, in which all the elements of the person enter - appeal of the body and instinct, power of feeling and affectivity, aspiration of the spirit and of will. It aims at a deeply personal unity, a unity that, beyond union in one flesh, leads to forming one heart and soul; it demands indissolubility and Faithfulness in definitive mutual giving; and it is open to fertility. In a word it is a question of the normal Characteristics of all natural conjugal love, but with a new significance which not only purifies and strengthens them, but raises them to the extent of making them the expression of specifically Christian values." 150

The different funeral rites express the Paschal Character of Christian death and are in keeping with the situations and traditions of each region, even as to the color of the Liturgical vestments worn. 186

The Beatitudes depict the countenance of Jesus Christ and portray his charity. They express the vocation of the Faithful associated with the glory of his Passion and Resurrection; they shed light on the actions and attitudes Characteristic of the Christian life; they are the paradoxical promises that sustain hope in the midst of tribulations; they proclaim the blessings and rewards already secured, however dimly, for Christ's disciples; they have begun in the lives of the Virgin Mary and all the saints.

The New Testament uses several expressions to Characterize the beatitude to which God calls man: - the coming of the Kingdom of God; 16 - the vision of God: "Blessed are the pure in heart, for they shall see God" 17 - entering into the joy of the Lord; 18 - entering into God's rest: 19

As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom Characterizes properly human acts. It is the basis of praise or blame, merit or reproach.

Human virtues acquired by education, by deliberate acts and by a perseverance ever-renewed in repeated efforts are purified and elevated by divine Grace. With God's help, they forge Character and give facility in the practice of the good. the virtuous man is happy to practice them.

Every man experiences evil around him and within himself. This experience makes itself felt in the relationships between man and woman. Their union has always been threatened by discord, a spirit of domination, infidelity, jealousy, and conflicts that can escalate into hatred and separation. This disorder can manifest itself more or less acutely, and can be more or less overcome according to the circumstances of cultures, eras, and individuals, but it does seem to have a universal Character.

"The intimate community of life and love which constitutes the married state has been established by the Creator and endowed by him with its own proper laws.... God himself is the author of marriage." 87 The vocation to marriage is written in the very nature of man and woman as they came from the hand of the Creator. Marriage is not a purely human institution despite the many variations it may have undergone through the centuries in different cultures, social structures, and spiritual attitudes. These differences should not cause us to forget its common and permanent Characteristics. Although the dignity of this institution is not transparent everywhere with the same clarity, 88 some sense of the greatness of the matrimonial union exists in all cultures. "The well-being of the individual person and of both human and Christian society is closely bound up with the healthy state of conjugal and family life." 89

The sacrament of Penance can also take place in the framework of a communal celebration in which we prepare ourselves together for confession and give thanks together for the forgiveness received. Here, the personal confession of sins and individual absolution are inserted into a liturgy of the word of God with readings and a homily, an examination of conscience conducted in common, a communal request for forgiveness, the Our Father and a thanksgiving in common. This communal celebration expresses more clearly the Ecclesial Character of penance. However, regardless of its manner of celebration the sacrament of Penance is always, by its very nature, a Liturgical action, and therefore an ecclesial and public action. 90

"Episcopal consecration confers, together with the office of sanctifying, also the offices of teaching and ruling.... In fact ... by the imposition of hands and through the words of the consecration, the Grace of the Holy Spirit is given, and a sacred Character is impressed in such wise that bishops, in an eminent and visible manner, take the place of Christ himself, teacher, shepherd, and priest, and act as his representative (in Eius persona agant)." 37 "By virtue, therefore, of the Holy Spirit who has been given to them, bishops have been constituted true and authentic teachers of the faith and have been made pontiffs and pastors." 38

"One is constituted a member of the episcopal body in virtue of the Sacramental consecration and by the hierarchical communion with the head and members of the college." 39 The Character and collegial nature of the episcopal order are evidenced among other ways by the Church's ancient practice which calls for several bishops to participate in the consecration of a new bishop. 40 In our day, the lawful ordination of a bishop requires a Special intervention of the Bishop of Rome, because he is the supreme visible bond of the communion of the particular Churches in the one Church and the guarantor of their freedom.

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

Deacons share in Christ's mission and Grace in a Special way. 55 The sacrament of Holy Orders marks them with an imprint (“Character") which cannot be removed and which configures them to Christ, who made himself the "deacon" or servant of all. 56 Among other tasks, it is the task of deacons to assist the bishop and priests in the celebration of the divine mysteries, above all the Eucharist, in the distribution of Holy Communion, in assisting at and blessing marriages, in the proclamation of the Gospel and preaching, in presiding over funerals, and in dedicating themselves to the various ministries of charity. 57

As in the case of Baptism and Confirmation this share in Christ's office is granted once for all. the sacrament of Holy Orders, like the other two, confers an indelible spiritual Character and cannot be repeated or conferred temporarily. 74

It is true that someone validly ordained can, for a just reason, be discharged from the obligations and functions linked to ordination, or can be forbidden to exercise them; but he cannot become a layman again in the strict sense, 75 because the Character imprinted by ordination is for ever. the vocation and mission received on the day of his ordination mark him permanently.

The theological virtues are the foundation of Christian moral activity; they animate it and give it its Special Character. They inform and give life to all the moral virtues. They are infused by God into the souls of the Faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. There are three theological virtues: faith, hope, and charity. 77

Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful Character of the act, of its opposition to God's law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart 133 do not diminish, but rather increase, the voluntary character of a sin.

The second prayer, before the raising of Lazarus, is recorded by St. John. 50 Thanksgiving precedes the event: "Father, I thank you for having heard me," which implies that the Father always hears his petitions. Jesus immediately adds: "I know that you always hear me," which implies that Jesus, on his part, constantly made such petitions. Jesus' prayer, Characterized by thanksgiving, reveals to us how to ask: before the gift is given, Jesus commits himself to the One who in giving gives himself. the Giver is more precious than the gift; he is the "treasure"; in him abides his Son's heart; the gift is given "as well." 51

In the first community of Jerusalem, believers "devoted themselves to the apostles' teaching and fellowship, to the breaking of bread, and the prayers." 95 This sequence is Characteristic of the Church's prayer: founded on the apostolic faith; authenticated by charity; nourished in the Eucharist.

Since Abraham, intercession - asking on behalf of another has been Characteristic of a heart attuned to God's mercy. In the age of the Church, Christian intercession participates in Christ's, as an expression of the communion of saints. In intercession, he who prays looks "not only to his own interests, but also to the interests of others," even to the point of praying for those who do him harm. 115

Thanksgiving Characterizes the prayer of the Church which, in celebrating the Eucharist, reveals and becomes more fully what she is. Indeed, in the work of salvation, Christ sets creation free from sin and death to consecrate it anew and make it return to the Father, for his glory. the thanksgiving of the members of the Body participates in that of their Head.

In the Eucharist, the Lord's Prayer also reveals the eschatological Character of its petitions. It is the proper prayer of "the end-time," the time of salvation that began with the outpouring of the Holy Spirit and will be fulfilled with the Lord's return. the petitions addressed to our Father, as distinct from the prayers of the old covenant, rely on the mystery of salvation already accomplished, once for all, in Christ crucified and risen.

This power of the Spirit who introduces us to the Lord's Prayer is expressed in the liturgies of East and of West by the beautiful, Characteristically Christian expression: parrhesia, straightforward simplicity, filial trust, joyous assurance, humble boldness, the certainty of being loved. 29

Certain constant Characteristics appear throughout the Psalms: simplicity and spontaneity of prayer; the desire for God himself through and with all that is good in his creation; the distraught situation of the believer who, in his preferential love for the Lord, is exposed to a host of enemies and temptations, but who waits upon what the Faithful God will do, in the certitude of his love and in submission to his will. the prayer of the psalms is always sustained by praise; that is why the title of this collection as handed down to us is so fitting: "The Praises." Collected for the assembly's worship, the Psalter both sounds the call to prayer and sings the response to that call: Hallelu-Yah! (“Alleluia"), "Praise the Lord!"

"Thus the Lord used to speak to Moses face to face, as a man speaks to his friend." 21 Moses' prayer is Characteristic of contemplative prayer by which God's servant remains Faithful to his mission. Moses converses with God often and at length, climbing the mountain to hear and entreat him and coming down to the people to repeat the words of his God for their guidance. Moses "is entrusted with all my house. With him I speak face to face, clearly, not in riddles," for "Moses was very humble, more so than anyone else on the face of the earth." 22

Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. the promptings of feelings and passions can also diminish the voluntary and free Character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.

Grace is first and foremost the gift of the Spirit who justifies and sanctifies us. But grace also includes the gifts that the Spirit grants us to associate us with his work, to enable us to collaborate in the salvation of others and in the growth of the Body of Christ, the Church. There are Sacramental graces, gifts proper to the different sacraments. There are furthermore Special graces, also called charisms after the Greek term used by St. Paul and meaning "favor," "gratuitous gift," "benefit." 53 Whatever their Character - sometimes it is extraordinary, such as the gift of miracles or of tongues - charisms are oriented toward sanctifying grace and are intended for the common good of the Church. They are at the service of charity which builds up the Church. 54

The Magisterium of the Pastors of the Church in moral matters is ordinarily exercised in catechesis and preaching, with the help of the works of theologians and spiritual authors. Thus from generation to generation, under the aegis and vigilance of the pastors, the "deposit" of Christian moral teaching has been handed on, a deposit composed of a Characteristic body of rules, commandments, and virtues proceeding from faith in Christ and animated by charity. Alongside the Creed and the Our Father, the basis for this catechesis has traditionally been the Decalogue which sets out the principles of moral life valid for all men.

The precepts of the Church are set in the context of a moral life bound to and nourished by Liturgical life. the obligatory Character of these positive laws decreed by the pastoral authorities is meant to guarantee to the Faithful the indispensable minimum in the spirit of prayer and moral effort, in the growth in love of God and neighbor:

The name one receives is a name for eternity. In the kingdom, the mysterious and unique Character of each person marked with God's name will shine forth in splendor. "To him who conquers . . . I will give a white stone, with a new name written on the stone which no one knows except him who receives it." 88 "Then I looked, and Lo, on Mount Zion stood the Lamb, and with him a hundred and forty-four thousand who had his name and his Father's name written on their foreheads." 89

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.

The Church, because of her commission and competence, is not to be confused in any way with the political community. She is both the sign and the safeguard of the transcendent Character of the human person. "The Church respects and encourages the political freedom and responsibility of the citizen." 52

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.

The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father: 37 The fascination of illusory freedom, the abandonment of the father's house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father's generous welcome; the father's joy - all these are Characteristic of the process of conversion. the beautiful robe, the ring, and the festive banquet are symbols of that new life - pure worthy, and joyful - of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ Who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way.

Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice. the sacrificial Character of the Eucharist is manifested in the very words of institution: "This is my body which is given for you" and "This cup which is poured out for you is the New Covenant in my blood." 185 In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he "poured out for many for the forgiveness of sins." 186

Christ's Resurrection is an object of faith in that it is a transcendent intervention of God himself in creation and history. In it the three divine persons act together as one, and manifest their own proper Characteristics. the Father's power "raised up" Christ his Son and by doing so perfectly introduced his Son's humanity, including his body, into the Trinity. Jesus is conclusively revealed as "Son of God in power according to the Spirit of holiness by his Resurrection from the dead". 514 St. Paul insists on the manifestation of God's power 515 through the working of the Spirit who gave life to Jesus' dead humanity and called it to the glorious state of Lordship.

The veiled Character of the glory of the Risen One during this time is intimated in his mysterious words to Mary Magdalene: "I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God." 536 This indicates a difference in manifestation between the glory of the risen Christ and that of the Christ exalted to the Father's right hand, a transition marked by the historical and transcendent event of the Ascension.

The seal is a symbol close to that of anointing. "The Father has set his seal" on Christ and also seals us in him. 50 Because this seal indicates the indelible effect of the anointing with the Holy Spirit in the sacraments of Baptism, Confirmation, and Holy Orders, the image of the seal (sphragis) has been used in some theological traditions to express the indelible "Character" imprinted by these three unrepeatable sacraments.

The Characteristics of the awaited Messiah begin to appear in the "Book of Emmanuel" ("Isaiah said this when he saw his glory," 80 speaking of Christ), eSpecially in the first two verses of Isaiah 11: 81

The Messiah's Characteristics are revealed above all in the "Servant songs." 82 These songs proclaim the meaning of Jesus' Passion and show how he will pour out the Holy Spirit to give life to the many: not as an outsider, but by embracing our "form as slave." 83 Taking our death upon himself, he can communicate to us his own Spirit of life.

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

"This is the sole Church of Christ, which in the Creed we profess to be one, holy, catholic and apostolic." 256 These four Characteristics, inseparably linked with each other, 257 indicate essential features of the Church and her mission. the Church does not possess them of herself; it is Christ who, through the Holy Spirit, makes his Church one, holy, catholic, and apostolic, and it is he who calls her to realize each of these qualities.

Intrinsically linked to the Sacramental nature of Ecclesial ministry is its Character as service. Entirely dependent on Christ who gives mission and authority, ministers are truly "slaves of Christ," 392 in the image of him who freely took "the form of a slave" for us. 393 Because the word and Grace of which they are ministers are not their own, but are given to them by Christ for the sake of others, they must freely become the slaves of all. 394

The Council of Trent emphasizes the unique Character of Christ's sacrifice as "the source of eternal salvation" 449 and teaches that "his most holy Passion on the wood of the cross merited justification for us." 450 and the Church venerates his cross as she sings: "Hail, O Cross, our only hope." 451

Jesus' invitation to enter his kingdom comes in the form of parables, a Characteristic feature of his teaching. 261 Through his parables he invites people to the feast of the kingdom, but he also asks for a radical choice: to gain the kingdom, one must give everything. 262 Words are not enough, deeds are required. 263 The parables are like mirrors for man: will he be hard soil or good earth for the word? 264 What use has he made of the talents he has received? 265 Jesus and the presence of the kingdom in this world are secretly at the heart of the parables. One must enter the kingdom, that is, become a disciple of Christ, in order to "know the secrets of the kingdom of heaven". 266 For those who stay "outside", everything remains enigmatic. 267

At the outset the Eastern tradition expresses the Father's Character as first origin of the Spirit. By confessing the Spirit as he "who proceeds from the Father", it affirms that he comes from the Father through the Son. 77 The Western tradition expresses first the consubstantial communion between Father and Son, by saying that the Spirit proceeds from the Father and the Son (filioque). It says this, "legitimately and with good reason", 78 for the eternal order of the divine persons in their consubstantial communion implies that the Father, as "the principle without principle", 79 is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds. 80 This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed.

It is the irrevocable Character of their choice, and not a defect in the infinite divine mercy, that makes the angels' sin unforgivable. "There is no repentance for the angels after their fall, just as there is no repentance for men after death." 272

Although it is proper to each individual, 295 original sin does not have the Character of a personal fault in any of Adam's descendants. It is a deprivation of original holiness and justice, but human nature has not been totally corrupted: it is wounded in the natural powers proper to it, subject to ignorance, suffering and the dominion of death, and inclined to sin - an inclination to evil that is called concupiscence". Baptism, by imparting the life of Christ's Grace, erases original sin and turns a man back towards God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle.

Peter could recognize the transcendent Character of the Messiah's divine sonship because Jesus had clearly allowed it to be so understood. To his accusers' question before the Sanhedrin, "Are you the Son of God, then?" Jesus answered, "You say that I am." 50 Well before this, Jesus referred to himself as "the Son" who knows the Father, as distinct from the "servants" God had earlier sent to his people; he is superior even to the angels. 51 He distinguished his sonship from that of his disciples by never saying "our Father", except to command them: "You, then, pray like this: 'Our Father'", and he emphasized this distinction, saying "my Father and your Father". 52

Christian prayer is Characterized by the title "Lord", whether in the invitation to prayer ("The Lord be with you"), its conclusion ("through Christ our Lord") or the exclamation full of trust and hope: Maranatha ("Our Lord, come!") or Maranatha ("Come, Lord!") - "Amen Come Lord Jesus!" 69

At the same time the Church has always acknowledged that in the body of Jesus "we see our God made visible and so are caught up in love of the God we cannot see." 114 The individual Characteristics of Christ's body express the divine person of God's Son. He has made the features of his human body his own, to the point that they can be venerated when portrayed in a holy image, for the believer "who venerates the icon is venerating in it the person of the one depicted". 115

By his virginal conception, Jesus, the New Adam, ushers in the new birth of children adopted in the Holy Spirit through faith. "How can this be?" 165 Participation in the divine life arises "not of blood nor of the will of the flesh nor of the will of man, but of God". 166 The acceptance of this life is virginal because it is entirely the Spirit's gift to man. the spousal Character of the human vocation in relation to God 167 is fulfilled perfectly in Mary's virginal motherhood.

Christ's whole earthly life - his words and deeds, his silences and sufferings, indeed his manner of being and speaking - is Revelation of the Father. Jesus can say: "Whoever has seen me has seen the Father", and the Father can say: "This is my Son, my Chosen; listen to him!" 177 Because our Lord became man in order to do his Father's will, even the least Characteristics of his mysteries manifest "God's love. . . among us". 178

Likewise, it belongs to the Sacramental nature of Ecclesial ministry that it have a collegial Character. In fact, from the beginning of his ministry, the Lord Jesus instituted the Twelve as "the seeds of the new Israel and the beginning of the sacred hierarchy." 395 Chosen together, they were also sent out together, and their fraternal unity would be at the service of the fraternal communion of all the Faithful: they would reflect and witness to the communion of the divine persons. 396 For this reason every bishop exercises his ministry from within the episcopal college, in communion with the bishop of Rome, the successor of St. Peter and head of the college. So also priests exercise their ministry from within the presbyterium of the diocese, under the direction of their bishop.

Finally, it belongs to the Sacramental nature of Ecclesial ministry that it have a personal Character. Although Chnst's ministers act in communion with one another, they also always act in a personal way. Each one is called personally: "You, follow me" 397 in order to be a personal witness within the common mission, to bear personal responsibility before him who gives the mission, acting "in his person" and for other persons: "I baptize you in the name of the Father and of the Son and of the Holy Spirit ..."; "I absolve you...."

The diverse Liturgical traditions have arisen by very reason of the Church's mission. Churches of the same geographical and cultural area came to celebrate the mystery of Christ through particular expressions Characterized by the culture: in the tradition of the "deposit of faith," 67 in liturgical symbolism, in the organization of fraternal communion, in the theological understanding of the mysteries, and in various forms of holiness. Through the liturgical life of a local church, Christ, the light and salvation of all peoples, is made manifest to the particular people and culture to which that Church is sent and in which she is rooted. the Church is catholic, capable of integrating into her unity, while purifying them, all the authentic riches of cultures. 68

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

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.

Incorporated into the Church by Baptism, the Faithful have received the Sacramental Character that consecrates them for Christian religious worship. 83 The baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity. 84

The Holy Spirit has marked us with the seal of the Lord ("Dominicus Character") "for the day of redemption." 85 "Baptism indeed is the seal of eternal life." 86 The Faithful Christian who has "kept the seal" until the end, remaining faithful to the demands of his Baptism, will be able to depart this life "marked with the sign of faith," 87 with his baptismal faith, in expectation of the blessed vision of God - the consummation of faith - and in the hope of resurrection.

Like Baptism which it completes, Confirmation is given only once, for it too imprints on the soul an indelible spiritual mark, the "Character," which is the sign that Jesus Christ has marked a Christian with the seal of his Spirit by clothing him with power from on high so that he may be his witness. 119

This "Character" perfects the common priesthood of the Faithful, received in Baptism, and "the confirmed person receives the power to profess faith in Christ publicly and as it were officially (quasi ex officio)." 120

Song and music fulfill their function as signs in a manner all the more significant when they are "more closely connected . . . with the Liturgical action," 22 according to three principal criteria: beauty expressive of prayer, the unanimous participation of the assembly at the designated moments, and the solemn Character of the celebration. In this way they participate in the purpose of the liturgical words and actions: the glory of God and the sanctification of the Faithful: 23

Christ proposes the evangelical counsels, in their great variety, to every disciple. the perfection of charity, to which all the Faithful are called, entails for those who freely follow the call to consecrated life the obligation of practicing chastity in celibacy for the sake of the Kingdom, poverty and obedience. It is the profession of these counsels, within a permanent state of life recognized by the Church, that Characterizes the life consecrated to God. 454

Religious life was born in the East during the first centuries of Christianity. Lived within institutes canonically erected by the Church, it is distinguished from other forms of consecrated life by its Liturgical Character, public profession of the evangelical counsels, fraternal life led in common, and witness given to the union of Christ with the Church. 466

Already dedicated to him through Baptism, the person who surrenders himself to the God he loves above all else thereby consecrates himself more intimately to God's service and to the good of the Church. By this state of life consecrated to God, the Church manifests Christ and shows us how the Holy Spirit acts so wonderfully in her. and so the first mission of those who profess the evangelical counsels is to live out their consecration. Moreover, "since members of institutes of consecrated life dedicate themselves through their consecration to the service of the Church they are obliged in a Special manner to engage in missionary work, in accord with the Character of the institute." 474

To be a witness to Christ is to be a "witness to his Resurrection," to "[have eaten and drunk] with him after he rose from the dead." 547 Encounters with the risen Christ Characterize the Christian hope of resurrection. We shall rise like Christ, with him, and through him.

Jewish liturgy and Christian liturgy. A better knowledge of the Jewish people's faith and religious life as professed and lived even now can help our better understanding of certain aspects of Christian liturgy. For both Jews and Christians Sacred Scripture is an essential part of their respective liturgies: in the proclamation of the Word of God, the response to this word, prayer of praise and intercession for the living and the dead, invocation of God's mercy. In its Characteristic structure the Liturgy of the Word originates in Jewish prayer. the Liturgy of the Hours and other Liturgical texts and formularies, as well as those of our most venerable prayers, including the Lord's Prayer, have parallels in Jewish prayer. the Eucharistic Prayers also draw their inspiration from the Jewish tradition. the relationship between Jewish liturgy and Christian liturgy, but also their differences in content, are particularly evident in the great feasts of the liturgical year, such as Passover. Christians and Jews both celebrate the Passover. For Jews, it is the Passover of history, tending toward the future; for Christians, it is the Passover fulfilled in the death and Resurrection of Christ, though always in expectation of its definitive consummation.

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.

"The whole body of the Faithful. . . cannot err in matters of belief. This Characteristic is shown in the supernatural appreciation of faith (sensus fidei) on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals." 55