"Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us," is present in many ways to his Church: 195 in his word, in his Church's Prayer, "where two or three are gathered in my name," 196 in the Poor, the sick, and the imprisoned, 197 in the Sacraments of which he is the author, in the sacrifice of the Mass, and in the person of the minister. But "he is present . . . most Especially in the Eucharistic species." 198

The Eucharistic Sacrifice. When the Celebration takes place in Church the Eucharist is the Heart of the Paschal reality of Christian death. 189 In the Eucharist, the Church expresses her efficacious Communion with the departed: Offering to the Father in the Holy Spirit the sacrifice of the death and resurrection of Christ, she asks to purify his child of his Sins and their consequences, and to admit him to the Paschal Fullness of the table of the Kingdom. 190 It is by the Eucharist thus celebrated that the Community of the Faithful, Especially the Family of the deceased, learn to live in communion with the one who "has fallen asleep in the Lord," by communicating in the Body of Christ of which he is a living member and, then, by praying for him and with him.

Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being. All owe to each other this duty of respect. the right to the exercise of freedom, Especially in moral and Religious matters, is an inalienable requirement of the Dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32

Freedom and grace. the grace of Christ is not in the slightest way a rival of our freedom when this freedom accords with the sense of the true and the good that God has put in the human Heart. On the contrary, as Christian experience attests Especially in Prayer, the more docile we are to the promptings of grace, the more we grow in inner freedom and confidence during trials, such as those we face in the pressures and constraints of the outer world. By the working of grace the Holy Spirit educates us in spiritual freedom in order to make us free collaborators in his work in the Church and in the world:

Man has the right to act in conscience and in freedom so as personally to make moral decisions. "He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, Especially in Religious matters." 53

Christian hope unfolds from the beginning of Jesus' preaching in the proclamation of the beatitudes. the beatitudes raise our hope toward heaven as the new Promised Land; they trace the path that leads through the trials that await the disciples of Jesus. But through the merits of Jesus Christ and of his Passion, God keeps us in the "hope that does not disappoint." 88 Hope is the "sure and steadfast anchor of the soul . . . that enters . . . where Jesus has gone as a forerunner on our behalf." 89 Hope is also a weapon that protects us in the struggle of salvation: "Let us . . . put on the breastplate of Faith and Charity, and for a helmet the hope of salvation." 90 It affords us joy even under trial: "Rejoice in your hope, be patient in tribulation." 91 Hope is expressed and nourished in Prayer, Especially in the Our Father, the summary of everything that hope leads us to desire.

Certain societies, such as the Family and the state, correspond more directly to the nature of man; they are necessary to him. To promote the participation of the greatest number in the life of a society, the creation of voluntary associations and institutions must be encouraged "on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs." 5 This "socialization" also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, Especially the sense of initiative and responsibility, and helps guarantee his rights. 6

Thus a true filial spirit toward the Church can develop among Christians. It is the normal flowering of the baptismal grace which has begotten us in the womb of the Church and made us members of the Body of Christ. In her motherly care, the Church grants us the mercy of God which prevails over all our Sins and is Especially at work in the Sacrament of reconciliation. With a mother's foresight, she also lavishes on us day after day in her Liturgy the nourishment of the Word and Eucharist of the Lord.

When the Church asks publicly and authoritatively in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms and from him the Church has received the power and office of exorcizing. 176 In a simple form, exorcism is performed at the Celebration of Baptism. the solemn exorcism, called "a major exorcism," can be performed only by a priest and with the permission of the bishop. the priest must proceed with prudence, strictly observing the rules established by the Church. Exorcism is directed at the expulsion of demons or to the liberation from demonic possession through the spiritual authority which Jesus entrusted to his Church. Illness, Especially psychological illness, is a very Different matter; treating this is the concern of medical science. Therefore, before an exorcism is performed, it is important to ascertain that one is dealing with the presence of the Evil One, and not an illness. 177

We must also remember the great number of Single persons who, because of the particular circumstances in which they have to live - often not of their choosing - are Especially close to Jesus' Heart and therefore deserve the special affection and active solicitude of the Church, especially of pastors. Many remain without a human Family often due to conditions of poverty. Some live their situation in the spirit of the Beatitudes, serving God and neighbor in exemplary fashion. the doors of homes, the "domestic churches," and of the great family which is the Church must be open to all of them. "No one is without a family in this world: the Church is a home and family for everyone, especially those who 'labor and are heavy laden.'" 170

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.

Ecclesial communities derived from the Reformation and separated from the Catholic Church, "have not preserved the proper reality of the Eucharistic mystery in its Fullness, Especially because of the absence of the Sacrament of Holy Orders." 236 It is for this reason that Eucharistic interCommunion with these communities is not possible for the Catholic Church. However these ecclesial communities, "when they commemorate the Lord's death and resurrection in the Holy Supper . . . profess that it signifies life in communion with Christ and await his coming in glory." 237

The Church believes and confesses that among the seven Sacraments there is one Especially intended to strengthen those who are being tried by illness, the Anointing of the Sick:

The word order in Roman antiquity designated an established civil body, Especially a governing body. Ordinatio means incorporation into an ordo. In the Church there are established bodies which Tradition, not without a basis in Sacred Scripture, 4 has Since ancient times called taxeis (Greek) or ordines. and so the Liturgy speaks of the ordo episcoporum, the ordo presbyterorum, the ordo diaconorum. Other groups also receive this name of ordo: catechumens, virgins, spouses, widows,....

Through the ordained ministry, Especially that of bishops and Priests, the presence of Christ as head of the Church is made visible in the midst of the Community of believers. 26 In the beautiful expression of St. Ignatius of Antioch, the bishop is typos tou Patros: he is like the living image of God the Father. 27

"In the name of the whole Church" does not mean that Priests are the delegates of the Community. the Prayer and Offering of the Church are inseparable from the prayer and offering of Christ, her head; it is always the case that Christ worships in and through his Church. the whole Church, the Body of Christ, prays and offers herself "through him, with him, in him," in the Unity of the Holy Spirit, to God the Father. the whole Body, caput et membra, prays and offers itself, and therefore those who in the Body are Especially his ministers are called ministers not only of Christ, but also of the Church. It is because the ministerial priesthood represents Christ that it can represent the Church.

The various liturgies abound in Prayers of blesSing and epiclesis asking God's grace and blessing on the new couple, Especially the bride. In the epiclesis of this Sacrament the spouses receive the Holy Spirit as the Communion of love of Christ and the Church. 124 The Holy Spirit is the seal of their covenant, the ever available source of their love and the strength to renew their fidelity.

Difference of confession between the spouses does not constitute an insurmountable obstacle for marriage, when they succeed in placing in common what they have received from their respective communities, and learn from each other the way in which each lives in fidelity to Christ. But the difficulties of mixed marriages must not be underestimated. They arise from the fact that the separation of Christians has not yet been overcome. the spouses risk experiencing the tragedy of Christian disUnity even in the Heart of their own home. Disparity of cult can further aggravate these difficulties. Differences about Faith and the very notion of marriage, but also Different Religious mentalities, can become sources of tension in marriage, Especially as regards the education of children. the temptation to religious indifference can then arise.

"All men are bound to seek the truth, Especially in what concerns God and his Church, and to embrace it and hold on to it as they come to know it." 26 This duty derives from "the very Dignity of the human person." 27 It does not contradict a "Sincere respect" for Different religions which frequently "reflect a ray of that truth which enlightens all men," 28 nor the requirement of Charity, which urges Christians "to treat with love, prudence and patience those who are in error or ignorance with regard to the Faith." 29

Sacrilege consists in profaning or treating unworthily the Sacraments and other liturgical actions, as well as persons, things, or places consecrated to God. Sacrilege is a grave Sin Especially when committed against the Eucharist, for in this Sacrament the true Body of Christ is made substantially present for us. 52

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 means of social communication (Especially the mass media) can give rise to a certain passivity among users, making them less than vigilant consumers of what is said or shown. Users should practice moderation and discipline in their approach to the mass media. They will want to form enlightened and correct consciences the more easily to resist unwholesome influences.

In the first place these are Prayers that the Faithful hear and read in the Scriptures, but also that they make their own - Especially those of the Psalms, in view of their fulfillment in Christ. 96 The Holy Spirit, who thus keeps the memory of Christ alive in his Church at prayer, also leads her toward the Fullness of truth and inspires new formulations expresSing the unfathomable mystery of Christ at work in his Church's life, Sacraments, and mission. These formulations are developed in the great liturgical and spiritual traditions. the forms of prayer revealed in the apostolic and canonical Scriptures remain normative for Christian prayer.

Intercession is a Prayer of petition which leads us to pray as Jesus did. He is the one intercessor with the Father on behalf of all men, Especially Sinners. 112 He is "able for all time to save those who draw near to God through him, since he always lives to make intercession for them." 113 The Holy Spirit "himself intercedes for us . . . and intercedes for the saints according to the will of God." 114

The tradition of Christian Prayer is one of the ways in which the tradition of Faith takes shape and grows, Especially through the contemplation and study of believers who treasure in their Hearts the events and words of the economy of salvation, and through their profound grasp of the spiritual realities they experience. 2

The Holy Spirit, who instructs us to celebrate the Liturgy in expectation of Christ's return, teaches us - to pray in hope. Conversely, the Prayer of the Church and personal prayer nourish hope in us. the psalms Especially, with their concrete and varied language, teach us to fix our hope in God: "I waited patiently for the Lord; he inclined to me and heard my cry." 8 As St. Paul prayed: "May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope." 9

"No one can say 'Jesus is Lord' except by the Holy Spirit." 21 Every time we begin to pray to Jesus it is the Holy Spirit who draws us on the way of Prayer by his prevenient grace. Since he teaches us to pray by recalling Christ, how could we not pray to the Spirit too? That is why the Church invites us to call upon the Holy Spirit every day, Especially at the beginning and the end of every important action.

The witnesses who have preceded us into the kingdom, 41 Especially those whom the Church recognizes as saints, share in the living tradition of Prayer by the example of their lives, the transmission of their writings, and their prayer today. They contemplate God, praise him and constantly care for those whom they have left on earth. When they entered into the joy of their Master, they were "put in charge of many things." 42 Their intercession is their most exalted service to God's plan. We can and should ask them to intercede for us and for the whole world.

Man tends by nature toward the truth. He is obliged to honor and bear witness to it: "It is in accordance with their Dignity that all men, because they are persons . . . are both impelled by their nature and bound by a moral obligation to seek the truth, Especially Religious truth. They are also bound to adhere to the truth once they come to know it and direct their whole lives in accordance with the demands of truth." 261

The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. 241 Instructing, adviSing, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. the corporal works of mercy consist Especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. 242 Among all these, giving alms to the Poor is one of the chief witnesses to fraternal Charity: it is also a work of justice pleasing to God: 243

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 political Community has a duty to honor the Family, to assist it, and to ensure Especially: - the freedom to establish a family, have children, and bring them up in keeping with the family's own moral and Religious convictions; - the protection of the stability of the marriage bond and the institution of the family; - the freedom to profess one's Faith, to hand it on, and raise one's children in it, with the necessary means and institutions; - the right to private property, to free enterprise, to obtain work and houSing, and the right to emigrate; - in keeping with the country's institutions, the right to medical care, assistance for the aged, and family benefits; - the protection of security and health, especially with respect to dangers like drugs, pornography, alcoholism, etc.; - the freedom to form associations with other families and so to have representation before civil authority. 15

Political authorities are obliged to respect the fundamental rights of the human person. They will dispense justice humanely by respecting the rights of everyone, Especially of families and the disadvantaged. The political rights attached to citizenship can and should be granted according to the requirements of the common good. They cannot be suspended by public authorities without legitimate and proportionate reasons. Political rights are meant to be exercised for the common good of the nation and the human Community.

If suicide is committed with the intention of setting an example, Especially to the young, it also takes on the gravity of scandal. Voluntary co-operation in suicide is contrary to the moral law. Grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide.

"Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation." 109 A danger of modern warfare is that it provides the opportUnity to those who possess modern scientific weapons Especially atomic, biological, or chemical weapons - to commit such crimes.

Sexuality affects all aspects of the human person in the Unity of his body and soul. It Especially concerns affectivity, the capacity to love and to procreate, and in a more general way the aptitude for forming bonds of Communion with others.

Incest designates intimate relations between relatives or in-laws within a degree that prohibits marriage between them. 180 St. Paul stigmatizes this Especially grave offense: "It is actually reported that there is immorality among you . . . for a man is living with his Father's wife.... In the name of the Lord Jesus ... you are to deliver this man to Satan for the destruction of the flesh...." 181 Incest corrupts Family relationships and marks a regression toward animality.

Some today claim a "right to a trial marriage" where there is an intention of getting married later. However firm the purpose of those who engage in premature sexual relations may be, "the fact is that such liaisons can scarcely ensure mutual Sincerity and fidelity in a relationship between a man and a woman, nor, Especially, can they protect it from inconstancy of desires or whim." 183 Carnal union is morally legitimate only when a definitive Community of life between a man and woman has been established. Human love does not tolerate "trial marriages." It demands a total and definitive gift of persons to one another. 184

The responsibility of the state. "Economic activity, Especially the activity of a market economy, cannot be conducted in an institutional, juridical, or political vacuum. On the contrary, it presupposes sure guarantees of individual freedom and private property, as well as a stable currency and efficient public services. Hence the principal task of the state is to guarantee this security, so that those who work and produce can enjoy the fruits of their labors and thus feel encouraged to work efficiently and honestly.... Another task of the state is that of overseeing and directing the exercise of human rights in the economic sector. However, primary responsibility in this area belongs not to the state but to individuals and to the various groups and associations which make up society." 216

Another difficulty, Especially for those who Sincerely want to pray, is dryness. Dryness belongs to contemplative Prayer when the Heart is separated from God, with no taste for thoughts, memories, and feelings, even spiritual ones. This is the moment of sheer Faith clinging Faithfully to Jesus in his agony and in his tomb. "Unless a grain of wheat falls into the earth and dies, it remains alone; but if dies, it bears much fruit." 18 If dryness is due to the lack of roots, because the word has fallen on rocky soil, the battle requires conversion. 19

"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

Going even further, Jesus perfects the dietary law, so important in Jewish daily life, by revealing its pedagogical meaning through a divine interpretation: "Whatever goes into a man from outside cannot defile him. . . (Thus he declared all foods clean.). . . What comes out of a man is what defiles a man. For from within, out of the Heart of man, come evil thoughts. . ." 346 In presenting with divine authority the definitive interpretation of the Law, Jesus found himself confronted by certain teachers of the Law who did not accept his interpretation of the Law, guaranteed though it was by the divine signs that accompanied it. 347 This was the case Especially with the sabbath laws, for he recalls, often with rabbinical arguments, that the sabbath rest is not violated by serving God and neighbour, 348 which his own healings did.

Jesus gave scandal above all when he identified his merciful conduct toward Sinners with God's own attitude toward them. 367 He went so far as to hint that by sharing the table of sinners he was admitting them to the messianic banquet. 368 But it was most Especially by forgiving sins that Jesus placed the Religious authorities of Israel on the horns of a dilemma. Were they not entitled to demand in consternation, "Who can forgive sins but God alone?" 369 By forgiving sins Jesus either is blaspheming as a man who made himself God's equal, or is speaking the truth and his person really does make present and reveal God's name. 370

The AntiChrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement. the Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, 576 Especially the "intrinsically perverse" political form of a secular messianism. 577

This divine pedagogy appears Especially in the gift of the Law. 72 God gave the letter of the Law as a "pedagogue" to lead his people towards Christ. 73 But the Law's powerlessness to save man deprived of the divine "likeness," along with the growing awareness of Sin that it imparts, 74 enkindles a desire for the Holy Spirit. the lamentations of the Psalms bear witness to this.

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

"Often, too, the Church is called the building of God. the Lord compared himself to the stone which the builders rejected, but which was made into the comer-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and Unity. This edifice has many names to describe it: the house of God in which his Family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, Especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the Liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband. 148

Believers who respond to God's word and become members of Christ's Body, become intimately united with him: "In that body the life of Christ is communicated to those who believe, and who, through the Sacraments, are united in a hidden and real way to Christ in his Passion and glorification." 220 This is Especially true of Baptism, which unites us to Christ's death and Resurrection, and the Eucharist, by which "really sharing in the body of the Lord, . . . we are taken up into Communion with him and with one another." 221

Christ "is the head of the body, the Church." 225 He is the principle of creation and redemption. Raised to the Father's glory, "in everything he (is) preeminent," 226 Especially in the Church, through whom he extends his reign over all things.

The Church's teaching on the transmission of original Sin was articulated more precisely in the fifth century, Especially under the impulse of St. Augustine's reflections against Pelagianism, and in the sixteenth century, in opposition to the Protestant Reformation. Pelagius held that man could, by the natural power of free will and without the necessary help of God's grace, lead a morally good life; he thus reduced the influence of Adam's fault to bad example. the first Protestant reformers, on the contrary, taught that original sin has radically perverted man and destroyed his freedom; they identified the sin inherited by each man with the tendency to evil (concupiscentia), which would be insurmountable. the Church pronounced on the meaning of the data of Revelation on original sin especially at the second Council of Orange (529) 296 and at the Council of Trent (1546). 297

After that first Sin, the world is virtually inundated by sin There is Cain's murder of his brother Abel and the universal corruption which follows in the wake of sin. Likewise, sin frequently manifests itself in the history of Israel, Especially as infidelity to the God of the Covenant and as transgression of the Law of Moses. and even after Christ's atonement, sin raises its head in countless ways among Christians. 287 Scripture and the Church's Tradition continually recall the presence and universality of sin in man's history:

In Sacred Scripture the term "soul" often refers to human life or the entire human person. 230 But "soul" also refers to the innermost aspect of man, that which is of greatest value in him, 231 that by which he is most Especially in God's image: "soul" signifies the spiritual principle in man.

The second part of the Catechism explains how God's salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church's Liturgy (Section One), Especially in the seven Sacraments (Section Two).

All creatures bear a certain resemblance to God, most Especially man, created in the image and likeness of God. the manifold perfections of creatures - their truth, their goodness, their beauty all reflect the infinite perfection of God. Consequently we can name God by taking his creatures" perfections as our starting point, "for from the greatness and beauty of created things comes a corresponding perception of their Creator". 15

Be Especially attentive "to the content and Unity of the whole Scripture". Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and Heart, open Since his Passover. 79

From the beginning, the apostolic Church expressed and handed on her Faith in brief formulae normative for all. 1 But already very early on, the Church also wanted to gather the essential elements of her faith into organic and articulated summaries, intended Especially for candidates for Baptism:

Many religions invoke God as "Father". the deity is often considered the "father of gods and of men". In Israel, God is called "Father" inasmuch as he is Creator of the world. 59 Even more, God is Father because of the covenant and the gift of the law to Israel, "his first-born son". 60 God is also called the Father of the king of Israel. Most Especially he is "the Father of the Poor", of the orphaned and the widowed, who are under his loving protection. 61

There is a solidarity among all creatures ariSing from the fact that all have the same Creator and are all ordered to his glory: May you be praised, O Lord, in all your creatures, Especially brother sun, by whom you give us light for the day; he is beautiful, radiating great splendour, and Offering us a symbol of you, the Most High. . .

What are these bonds of Unity? Above all, Charity "binds everything together in perfect harmony." 265 But the unity of the pilgrim Church is also assured by visible bonds of Communion: - profession of one Faith received from the Apostles; -common Celebration of divine worship, Especially of the Sacraments; - apostolic succession through the Sacrament of Holy Orders, maintaining the fraternal concord of God's Family. 266

Certain things are required in order to respond adequately to this call: - a permanent renewal of the Church in greater fidelity to her vocation; such renewal is the driving-force of the movement toward Unity; 280 - conversion of Heart as the Faithful "try to live holier lives according to the Gospel"; 281 for it is the unFaithfulness of the members to Christ's gift which causes divisions; - Prayer in common, because "change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name 'spiritual ecumenism;"' 282 -fraternal knowledge of each other; 283 - ecumenical formation of the faithful and Especially of Priests; 284 - dialogue among theologians and meetings among Christians of the Different churches and communities; 285 - collaboration among Christians in various areas of service to mankind. 286 "Human service" is the idiomatic phrase.

In the Liturgy of the New Covenant every liturgical action, Especially the Celebration of the Eucharist and the Sacraments, is an encounter between Christ and the Church. the liturgical assembly derives its Unity from the "Communion of the Holy Spirit" who gathers the children of God into the one Body of Christ. This assembly transcends racial, cultural, social - indeed, all human affinities.

The assembly should prepare itself to encounter its Lord and to become "a people well disposed." the preparation of Hearts is the joint work of the Holy Spirit and the assembly, Especially of its ministers. the grace of the Holy Spirit seeks to awaken Faith, conversion of heart, and adherence to the Father's will. These dispositions are the precondition both for the reception of other graces conferred in the Celebration itself and the fruits of new life which the celebration is intended to produce afterward.

Together with the anamnesis, the epiclesis is at the Heart of each Sacramental Celebration, most Especially of the Eucharist:

"Recapitulated in Christ," these are the ones who take part in the service of the praise of God and the fulfillment of his plan: the heavenly powers, all creation (the four living beings), the servants of the Old and New Covenants (the twenty-four elders), the new People of God (the one hundred and forty-four thousand), 4 Especially the martyrs "slain for the word of God," and the all-holy Mother of God (the Woman), the Bride of the Lamb, 5 and finally "a great multitude which no one could number, from every nation, from all tribes, and peoples and tongues." 6

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

The Liturgy of the Hours is intended to become the Prayer of the whole People of God. In it Christ himself "continues his priestly work through his Church." 50 His members participate according to their own place in the Church and the circumstances of their lives: Priests devoted to the pastoral ministry, because they are called to remain diligent in prayer and the service of the word; Religious, by the charism of their consecrated lives; all the Faithful as much as possible: "Pastors of souls should see to it that the principal hours, Especially Vespers, are celebrated in common in church on Sundays and on the more solemn feasts. the laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually." 51

The Celebration of the Liturgy of the Hours demands not only harmonizing the voice with the praying Heart, but also a deeper "understanding of the liturgy and of the Bible, Especially of the Psalms." 52

The Liturgy of the Hours, which is like an extension of the Eucharistic Celebration, does not exclude but rather in a complementary way calls forth the various devotions of the People of God, Especially adoration and worship of the Blessed Sacrament.

For this reason the Church, Especially during Advent and Lent and above all at the Easter Vigil, re-reads and re-lives the great events of salvation history in the "today" of her Liturgy. But this also demands that catechesis help the Faithful to open themselves to this spiritual understanding of the economy of salvation as the Church's liturgy reveals it and enables us to live it.

"To accomplish so great a work" - the dispensation or communication of his work of salvation - "Christ is always present in his Church, Especially in her liturgical Celebrations. He is present in the Sacrifice of the Mass not only in the person of his minister, 'the same now Offering, through the ministry of Priests, who formerly offered himself on the cross,' but especially in the Eucharistic species. By his power he is present in the Sacraments so that when anybody baptizes, it is really Christ himself who baptizes. He is present in his word Since it is he himself who speaks when the holy Scriptures are read in the Church. Lastly, he is present when the Church prays and sings, for he has promised 'where two or three are gathered together in my name there am I in the midst of them."' 11

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.

"The individual bishops are the visible source and foundation of Unity in their own particular Churches." 408 As such, they "exercise their pastoral office over the portion of the People of God assigned to them," 409 assisted by Priests and deacons. But, as a member of the episcopal college, each bishop shares in the concern for all the Churches. 410 The bishops exercise this care first "by ruling well their own Churches as portions of the universal Church," and so contributing "to the welfare of the whole Mystical Body, which, from another point of view, is a corporate body of Churches." 411 They extend it Especially to the Poor, 412 to those persecuted for the Faith, as well as to missionaries who are working throughout the world.

The bishop is "the steward of the grace of the supreme priesthood," 423 Especially in the Eucharist which he offers personally or whose Offering he assures through the Priests, his co-workers. the Eucharist is the center of the life of the particular Church. the bishop and priests sanctify the Church by their Prayer and work, by their ministry of the word and of the Sacraments. They sanctify her by their example, "not as domineering over those in your charge but being examples to the flock." 424 Thus, "together with the flock entrusted to them, they may attain to eternal life." 425

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:

"A secular institute is an institute of consecrated life in which the Christian Faithful living in the world strive for the perfection of Charity and work for the sanctification of the world Especially from within." 470

In expectation of that day, the believer's body and soul already participate in the Dignity of belonging to Christ. This dignity entails the demand that he should treat with respect his own body, but also the body of every other person, Especially the suffering:

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

"The Liturgy is the summit toward which the activity of the Church is directed; it is also the font from which all her power flows." 13 It is therefore the privileged place for catechizing the People of God. "Catechesis is intrinsically linked with the whole of liturgical and Sacramental activity, for it is in the Sacraments, Especially in the Eucharist, that Christ Jesus works in Fullness for the transformation of men." 14

The inexhaustible richness of this Sacrament is expressed in the Different names we give it. Each name evokes certain aspects of it. It is called: Eucharist, because it is an action of thanksgiving to God. the Greek words eucharistein 139 and eulogein 140 recall the Jewish blesSings that proclaim - Especially during a meal - God's works: creation, redemption, and sanctification.