"Catechesis is an education in the Faith of children, young people and adults which includes especially the teaching of Christian Doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life." 8

"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

St. Augustine admirably summed up this Doctrine that moves us to an ever more complete participation in our Redeemer's sacrifice which we celebrate in the Eucharist:

The Doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance.

To understand this Doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the "eternal punishment" of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the "temporal punishment" of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain. 83

"The divinely instituted ecclesiastical ministry is exercised in different degrees by those who even from ancient times have been called bishops, priests, and deacons." 32 Catholic Doctrine, expressed in the liturgy, the Magisterium, and the constant practice of the Church, recognizes that there are two degrees of ministerial participation in the priesthood of Christ: the episcopacy and the presbyterate . the diaconate is intended to help and serve them. For this reason the term sacerdos in current usage denotes bishops and priests but not deacons. Yet Catholic doctrine teaches that the degrees of priestly participation (episcopate and presbyterate) and the degree of service (diaconate) are all three conferred by a sacramental act called "ordination," that is, by the sacrament of Holy Orders:

To the Lord's Sermon on the Mount it is fitting to add the moral catechesis of the apostolic teachings, such as Romans 12-15, 1 Corinthians 12-13, Colossians 3-4, Ephesians 4-5, etc. This Doctrine hands on the Lord's teaching with the authority of the apostles, particularly in the presentation of the virtues that flow from Faith in Christ and are animated by charity, the principal gift of the Holy Spirit. "Let charity be genuine.... Love one another with brotherly affection.... Rejoice in your hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints, practice hospitality." 29 This catechesis also teaches us to deal with cases of conscience in the light of our relationship to Christ and to the Church. 30

The supreme degree of participation in the authority of Christ is ensured by the charism of infallibility. This infallibility extends as far as does the deposit of divine Revelation; it also extends to all those elements of Doctrine, including morals, without which the saving truths of the Faith cannot be preserved, explained, or observed. 77

"A parish is a definite community of the Christian Faithful established on a stable basis within a particular Church; the pastoral care of the parish is entrusted to a pastor as its own shepherd under the authority of the diocesan bishop." 115 It is the place where all the Faithful can be gathered together for the Sunday celebration of the Eucharist. the parish initiates the Christian people into the ordinary expression of the liturgical life: it gathers them together in this celebration; it teaches Christ's saving Doctrine; it practices the charity of the Lord in good works and brotherly love:

This commandment is expressed in positive terms of duties to be fulfilled. It introduces the subsequent commandments which are concerned with particular respect for life, marriage, earthly goods, and speech. It constitutes one of the foundations of the social Doctrine of the Church.

Fecundity is a gift, an end of marriage, for conjugal love naturally tends to be fruitful. A child does not come from outside as something added on to the mutual love of the spouses, but springs from the very heart of that mutual giving, as its fruit and fulfillment. So the Church, which "is on the side of life" 150 teaches that "each and every marriage act must remain open 'per se' to the transmission of life." 151 "This particular Doctrine, expounded on numerous occasions by the Magisterium, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act." 152

The social Doctrine of the Church developed in the nineteenth century when the Gospel encountered modern industrial society with its new structures for the production of consumer goods, its new concept of society, the state and authority, and its new forms of labor and ownership. the development of the doctrine of the Church on economic and social matters attests the permanent value of the Church's teaching at the same time as it attests the true meaning of her Tradition, always living and active. 200

The Church's social teaching comprises a body of Doctrine, which is articulated as the Church interprets events in the course of history, with the assistance of the Holy Spirit, in the light of the whole of what has been revealed by Jesus Christ. 201 This teaching can be more easily accepted by men of good will, the more the Faithful let themselves be guided by it.

Direct aid is an appropriate response to immediate, extraordinary needs caused by natural catastrophes, epidemics, and the like. But it does not suffice to repair the grave damage resulting from destitution or to provide a lasting solution to a country's needs. It is also necessary to reform international economic and financial institutions so that they will better promote equitable relationships with less advanced countries. 227 The efforts of poor countries working for growth and liberation must be supported. 228 This Doctrine must be applied especially in the area of agricultural labor. Peasants, especially in the Third World, form the overwhelming majority of the poor.

The harmony of signs (song, music, words, and actions) is all the more expressive and fruitful when expressed in the cultural richness of the People of God who celebrate. 25 Hence "religious singing by the Faithful is to be intelligently fostered so that in devotions and sacred exercises as well as in liturgical services," in conformity with the Church's norms, "the voices of the Faithful may be heard." But "the texts intended to be sung must always be in conformity with Catholic Doctrine. Indeed they should be drawn chiefly from the Sacred Scripture and from liturgical sources." 26

As she has done for the canon of Sacred Scripture and for the Doctrine of the Faith, the Church, by the power of the Spirit who guides her "into all truth," has gradually recognized this treasure received from Christ and, as the Faithful steward of God's mysteries, has determined its "dispensation." 34 Thus the Church has discerned over the centuries that among liturgical celebrations there are seven that are, in the strict sense of the term, sacraments instituted by the Lord.

It is therefore no surprise that catechesis in the Church has again attracted attention in the wake of the Second Vatican Council, which Pope Paul Vl considered the great catechism of modern times. the General Catechetical Directory (1971) the sessions of the Synod of Bishops devoted to evangelization (1974) and catechesis (1977), the apostolic exhortations Evangelii nuntiandi (1975) and Catechesi tradendae (1979), attest to this. the Extraordinary Synod of Bishops in 1985 asked "that a catechism or compendium of all Catholic Doctrine regarding both Faith and morals be composed" 13 The Holy Father, Pope John Paul II, made the Synod's wish his own, acknowledging that "this desire wholly corresponds to a real need of the universal Church and of the particular Churches." 14 He set in motion everything needed to carry out the Synod Fathers' wish.

This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic Doctrine, as regards both Faith and morals, in the light of the Second Vatican Council and the whole of the Church's Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium. It is intended to serve "as a point of reference for the catechisms or compendia that are composed in the various countries". 15

The Catechism emphasizes the exposition of Doctrine. It seeks to help deepen understanding of Faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct. 17

This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, "the Church, in her Doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes." 37 "The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer." 38

The mutual connections between dogmas, and their coherence, can be found in the whole of the Revelation of the mystery of Christ. 51 "In Catholic Doctrine there exists an order or hierarchy 234 of truths, since they vary in their relation to the foundation of the Christian Faith." 52

This paragraph expounds briefly (I) how the mystery of the Blessed Trinity was revealed, (II) how the Church has articulated the Doctrine of the Faith regarding this mystery, and (III) how, by the divine missions of the Son and the Holy Spirit, God the Father fulfils the "plan of his loving goodness" of creation, redemption and sanctification.

The Doctrine of original sin is, so to speak, the "reverse side" of the Good News that Jesus is the Saviour of all men, that all need salvation and that salvation is offered to all through Christ. the Church, which has the mind of Christ, 263 knows very well that we cannot tamper with the revelation of original sin without undermining the mystery of Christ.

The Doctrine of original sin, closely connected with that of redemption by Christ, provides lucid discernment of man's situation and activity in the world. By our first parents' sin, the devil has acquired a certain domination over man, even though man remains free. Original sin entails "captivity under the power of him who thenceforth had the power of death, that is, the devil". 298 Ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the areas of education, politics, social action 299 and morals.

Against this Doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus. 157 The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact James and Joseph, "brothers of Jesus", are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls "the other Mary". 158 They are close relations of Jesus, according to an Old Testament expression. 159

"The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the Faithful - who confirms his brethren in the Faith he proclaims by a definitive act a Doctrine pertaining to faith or morals.... the infallibility promised to the Church is also present in the body of bishops when, together with Peter's successor, they exercise the supreme Magisterium," above all in an Ecumenical Council. 418 When the Church through its supreme Magisterium proposes a doctrine "for belief as being divinely revealed," 419 and as the teaching of Christ, the definitions "must be adhered to with the obedience of faith." 420 This infallibility extends as far as the deposit of divine Revelation itself. 421

The initiative of lay Christians is necessary especially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian Doctrine and life. This initiative is a normal element of the life of the Church:

The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. 604 The Church formulated her Doctrine of Faith on Purgatory especially at the Councils of Florence and Trent. the Tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire: 605

Martyrdom is the supreme witness given to the truth of the Faith: it means bearing witness even unto death. the martyr bears witness to Christ who died and rose, to whom he is united by charity. He bears witness to the truth of the faith and of Christian Doctrine. He endures death through an act of fortitude. "Let me become the food of the beasts, through whom it will be given me to reach God." 270