Everyone, man and woman, should acknowledge and accept his sexual identity. Physical, moral, and spiritual difference and complementarity are oriented toward the goods of marriage and the flourishing of family life. the harmony of the couple and of society depends in part on the way in which the complementarity, needs, and mutual support between the sexes are lived out.

The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all war, the Church insistently urges Everyone to prayer and to action so that the divine Goodness may free us from the ancient bondage of war. 104

By recalling the commandment, "You shall not kill," 93 our Lord asked for peace of heart and denounced murderous anger and hatred as immoral. Anger is a desire for revenge. "To desire vengeance in order to do evil to someone who should be punished is illicit," but it is praiseworthy to impose restitution "to correct vices and maintain justice." 94 If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin. the Lord says, "Everyone who is angry with his brother shall be liable to judgment." 95

Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of.

Scripture specifies the prohibition contained in the fifth commandment: "Do not slay the innocent and the righteous." 61 The deliberate murder of an innocent person is gravely contrary to the dignity of the human being, to the golden rule, and to the holiness of the Creator. the law forbidding it is universally valid: it obliges each and Everyone, always and everywhere.

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.

Children in turn contribute to the growth in holiness of their parents. 36 Each and Everyone should be generous and tireless in forgiving one another for offenses, quarrels, injustices, and neglect. Mutual affection suggests this. the charity of Christ demands it. 37

In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give Everyone a public example of prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society. If a country's legislation or other reasons require work on Sunday, the day should nevertheless be lived as the day of our deliverance which lets us share in this "festal gathering," this "assembly of the firstborn who are enrolled in heaven." 125

Sanctifying Sundays and holy days requires a common effort. Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Traditional activities (sport, restaurants, etc.), and social necessities (public services, etc.), require some people to work on Sundays, but Everyone should still take care to set aside sufficient time for leisure. With temperance and charity the faithful will see to it that they avoid the excesses and violence sometimes associated with popular leisure activities. In spite of economic constraints, public authorities should ensure citizens a time intended for rest and divine worship. Employers have a similar obligation toward their employees.

In work, the person exercises and fulfills in part the potential inscribed in his nature. the primordial value of labor stems from man himself, its author and its beneficiary. Work is for man, not man for work. 213 Everyone should be able to draw from work the means of providing for his life and that of his family, and of serving the human community.

Everyone has the right of economic initiative; everyone should make legitimate use of his talents to contribute to the abundance that will benefit all and to harvest the just fruits of his labor. He should seek to observe regulations issued by legitimate authority for the sake of the common good. 214

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

The Lord's Prayer "is truly the summary of the whole gospel." 7 "Since the Lord . . . after handing over the practice of prayer, said elsewhere, 'Ask and you will receive,' and since Everyone has petitions which are peculiar to his circumstances, the regular and appropriate prayer [the Lord's Prayer] is said first, as the foundation of further desires." 8

Jesus enjoins his disciples to prefer him to Everything and Everyone, and bids them "renounce all that [they have]" for his sake and that of the Gospel. 334 Shortly before his passion he gave them the example of the poor widow of Jerusalem who, out of her poverty, gave all that she had to live on. 335 The precept of detachment from riches is obligatory for entrance into the Kingdom of heaven.

Everyone should observe an appropriate reserve concerning persons' private lives. Those in charge of communications should maintain a fair balance between the requirements of the common good and respect for individual rights. Interference by the media in the private lives of persons engaged in political or public activity is to be condemned to the extent that it infringes upon their privacy and freedom.

The right to the communication of the truth is not unconditional. Everyone must conform his life to the Gospel precept of fraternal love. This requires us in concrete situations to judge whether or not it is appropriate to reveal the truth to someone who asks for it.

Detraction and calumny destroy the reputation and honor of one's neighbor. Honor is the social witness given to human dignity, and Everyone enjoys a natural right to the honor of his name and reputation and to respect. Thus, detraction and calumny offend against the virtues of justice and charity.

To avoid rash judgment, Everyone should be careful to interpret insofar as possible his neighbor's thoughts, words, and deeds in a favorable way:

Just as God "rested on the seventh day from all his work which he had done," 121 human life has a rhythm of work and rest. the institution of the Lord's Day helps Everyone enjoy adequate rest and leisure to cultivate their familial, cultural, social, and religious lives. 122

God calls each one by name. 87 Everyone's name is sacred. the name is the icon of the person. It demands respect as a sign of the dignity of the one who bears it.

Missionary motivation. It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, "for the love of Christ urges us on." 343 Indeed, God "desires all men to be saved and to come to the knowledge of the truth"; 344 that is, God wills the salvation of Everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the prompting of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary.

"Christ, 'holy, innocent, and undefiled,' knew nothing of sin, but came only to expiate the sins of the people. the Church, however, clasping sinners to her bosom, at once holy and always in need of purification, follows constantly the path of penance and renewal." 299 All members of the Church, including her ministers, must acknowledge that they are sinners. 300 In Everyone, the weeds of sin will still be mixed with the good wheat of the Gospel until the end of time. 301 Hence the Church gathers sinners already caught up in Christ's salvation but still on the way to holiness:

The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus. 380 The Pharisees threatened to excommunicate his followers. 381 To those who feared that "Everyone will believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish." 382 The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition. 383 The chief priests also threatened Pilate politically so that he would condemn Jesus to death. 384

Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept men of all nations. 251 To enter it, one must first accept Jesus' word:

The hidden life at Nazareth allows Everyone to enter into fellowship with Jesus by the most ordinary events of daily life:

Being a work at once common and personal, the whole divine economy makes known both what is proper to the divine persons, and their one divine nature. Hence the whole Christian life is a communion with each of the divine persons, without in any way separating them. Everyone who glorifies the Father does so through the Son in the Holy Spirit; everyone who follows Christ does so because the Father draws him and the Spirit moves him. 99

It means knowing the unity and true dignity of all men: Everyone is made in the image and likeness of God. 50

Typology indicates the dynamic movement toward the fulfilment of the divine plan when "God [will] be Everything to Everyone." 108 Nor do the calling of the patriarchs and the exodus from Egypt, for example, lose their own value in God's plan, from the mere fact that they were intermediate stages.

"The Word of God, which is the power of God for salvation to Everyone who has faith, is set forth and displays its power in a most wonderful way in the writings of the New Testament" 96 which hand on the ultimate truth of God's Revelation. Their central object is Jesus Christ, God's incarnate Son: his acts, teachings, Passion and glorification, and his Church's beginnings under the Spirit's guidance. 97

They manifest to Everyone the interior aspect of the mystery of the Church, that is, personal intimacy with Christ. Hidden from the eyes of men, the life of the hermit is a silent preaching of the Lord, to whom he has surrendered his life simply because he is Everything to him. Here is a particular call to find in the desert, in the thick of spiritual battle, the glory of the Crucified One.

"They had Everything in common." 484 "Everything the true Christian has is to be regarded as a good possessed in common with Everyone else. All Christians should be ready and eager to come to the help of the needy . . . and of their neighbors in want." 485 A Christian is a steward of the Lord's goods. 486

The precepts of natural law are not perceived by Everyone clearly and immediately. In the present situation sinful man needs grace and revelation so moral and religious truths may be known "by everyone with facility, with firm certainty and with no admixture of error." 12 The natural law provides revealed law and grace with a foundation prepared by God and in accordance with the work of the Spirit.

Respect for the human person proceeds by way of respect for the principle that "Everyone should look upon his neighbor (without any exception) as 'another self,' above all bearing in mind his life and the means necessary for living it with dignity." 37 No legislation could by itself do away with the fears, prejudices, and attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies. Such behavior will cease only through the charity that finds in every man a "neighbor," a brother.

It is not easy for man, wounded by sin, to maintain moral balance. Christ's gift of salvation offers us the grace necessary to persevere in the pursuit of the virtues. Everyone should always ask for this grace of light and strength, frequent the sacraments, cooperate with the Holy Spirit, and follow his calls to love what is good and shun evil.

By his reason, man recognizes the voice of God which urges him "to do what is good and avoid what is evil." 9 Everyone is obliged to follow this law, which makes itself heard in conscience and is fulfilled in the love of God and of neighbor. Living a moral life bears witness to the dignity of the person.

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 Church celebrates the mystery of her Lord "until he comes," when God will be "Everything to Everyone." 53 Since the apostolic age the liturgy has been drawn toward its goal by the Spirit's groaning in the Church: Marana tha! 54 The liturgy thus shares in Jesus' desire: "I have earnestly desired to eat this Passover with you . . . until it is fulfilled in the kingdom of God." 55 In the sacraments of Christ the Church already receives the guarantee of her inheritance and even now shares in everlasting life, while "awaiting our blessed hope, the appearing of the glory of our great God and Savior Christ Jesus." 56 The "Spirit and the Bride say, 'Come . . . Come, Lord Jesus!"' 57

As the work of Christ liturgy is also an action of his Church. It makes the Church present and manifests her as the visible sign of the communion in Christ between God and men. It engages the faithful in the new life of the community and involves the "conscious, active, and fruitful participation" of Everyone. 9

The world, and man, attest that they contain within themselves neither their first principle nor their final end, but rather that they participate in Being itself, which alone is without origin or end. Thus, in different ways, man can come to know that there exists a reality which is the first cause and final end of all things, a reality "that Everyone calls God". 10