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 practice of all the virtues is animated and inspired by Charity, which "binds Everything together in perfect harmony"; 105 it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to Love, and raises it to the supernatural perfection of divine love.

On coming into the world, man is not equipped with Everything he needs for developing his bodily and spiritual life. He needs others. Differences appear tied to age, physical abilities, intellectual or moral aptitudes, the benefits derived from social commerce, and the distribution of wealth. 41 The "talents" are not distributed equally. 42

With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received Everything from him, our Creator.

"We know that in Everything God works for good with those who Love him . . . For those whom he fore knew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren. and those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified." 64

The first commandment requires us to nourish and protect our Faith with prudence and vigilance, and to reject Everything that is opposed to it. There are various ways of sinning against faith: Voluntary doubt about the faith disregards or refuses to hold as true what God has revealed and the Church proposes for belief. Involuntary doubt refers to hesitation in believing, difficulty in overcoming objections connected with the faith, or also anxiety aroused by its obscurity. If deliberately cultivated doubt can lead to spiritual blindness.

Faith in God's Love encompasses the call and the obligation to respond with sincere love to divine Charity. the first commandment enjoins us to love God above Everything and all Creatures for him and because of him. 12

Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of Everything that exists, as infinite and merciful Love. "You shall worship the Lord your God, and him only shall you serve," says Jesus, citing Deuteronomy. 13

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.

Threats to freedom. the exercise of freedom does not imply a right to say or do Everything. It is false to maintain that man, "the subject of this freedom," is "an individual who is fully self-sufficient and whose finality is the satisfaction of his own interests in the enjoyment of earthly goods." 33 Moreover, the economic, social, political, and cultural conditions that are needed for a just exercise of freedom are too often disregarded or violated. Such situations of blindness and injustice injure the moral life and involve the strong as well as the weak in the temptation to sin against Charity. By deviating from the moral law man violates his own freedom, beComes impriSoned within himself, disrupts neighborly fellowship, and rebels against divine Truth.

Jesus unites them to the mission he received from the Father. As "the Son can do nothing of his own accord," but receives Everything from the Father who sent him, so those whom Jesus sends can do nothing apart from him, 371 from whom they received both the mandate for their mission and the power to carry it out. Christ's apostles knew that they were called by God as "ministers of a new covenant," "servants of God," "ambassadors for Christ," "servants of Christ and stewards of the mysteries of God." 372

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 Last Judgment will come when Christ returns in Glory. Only the Father knows the day and the hour; only he determines the moment of its coming. Then through his Son Jesus Christ he will pronounce the final word on all history. We shall know the ultimate meaning of the whole work of Creation and of the entire economy of salvation and understand the marvellous ways by which his Providence led Everything towards its final end. the Last Judgment will reveal that God's justice triumphs over all the injustices committed by his Creatures and that God's Love is stronger than death. 626

In the liturgy of the Church, it is principally his own Paschal Mystery that Christ signifies and makes present. During his earthly life Jesus announced his Paschal mystery by his teaching and anticipated it by his actions. When his Hour Comes, he lives out the unique event of history which does not pass away: Jesus dies, is buried, rises from the dead, and is seated at the right hand of the Father "once for all." 8 His Paschal mystery is a real event that occurred in our history, but it is unique: all other historical events happen once, and then they pass away, swallowed up in the past. the Paschal mystery of Christ, by contrast, cannot remain only in the past, because by his death he destroyed death, and all that Christ is - all that he did and suffered for all men - participates in the divine eternity, and so transcends all times while being made present in them all. the event of the Cross and Resurrection abides and draws Everything toward life.

Celebrated worthily in Faith, the sacraments confer the grace that they signify. 48 They are efficacious because in them Christ himself is at work: it is he who baptizes, he who acts in his sacraments in order to communicate the grace that each sacrament signifies. the Father always hears the Prayer of his Son's Church which, in the epiclesis of each sacrament, expresses her faith in the power of the Spirit. As fire transforms into itself Everything it touches, so the Holy Spirit transforms into the divine life whatever is subjected to his power.

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

Everything that the priesthood of the Old Covenant prefigured finds its fulfillment in Christ Jesus, the "one mediator between God and men." 15 The Christian tradition considers Melchizedek, "priest of God Most High," as a prefiguration of the priesthood of Christ, the unique "high priest after the order of Melchizedek"; 16 "holy, blameless, unstained," 17 "by a single offering he has perfected for all time those who are sanctified," 18 that is, by the unique sacrifice of the cross.

As long as a child lives at home with his parents, the child should obey his parents in all that they ask of him when it is for his good or that of the family. "Children, obey your parents in Everything, for this pleases the Lord." 22 Children should also obey the reaSonable directions of their teachers and all to whom their parents have entrusted them. But if a child is convinced in conscience that it would be morally wrong to obey a particular order, he must not do so. As they grow up, children should continue to respect their parents. They should anticipate their wishes, willingly seek their advice, and accept their just admonitions. Obedience toward parents ceases with the emancipation of the children; not so respect, which is always owed to them. This respect has its roots in the fear of God, one of the gifts of the Holy Spirit.

If morality requires respect for the life of the body, it does not make it an absolute value. It rejects a neo-pagan notion that tends to promote the cult of the body, to sacrifice Everything for it's sake, to idolize physical perfection and success at sports. By its selective preference of the strong over the weak, such a conception can lead to the perversion of human relationships.

Contemplative Prayer is the prayer of the child of God, of the forgiven sinner who agrees to welcome the Love by which he is loved and who wants to respond to it by loving even more. 8 But he knows that the love he is returning is poured out by the Spirit in his Heart, for Everything is grace from God. Contemplative prayer is the poor and humble surrender to the loving will of the Father in ever deeper union with his beloved Son.

Contemplation is a gaze of Faith, fixed on Jesus. "I look at him and he looks at me": this is what a certain peasant of Ars used to say to his holy cure about his Prayer before the tabernacle. This focus on Jesus is a renunciation of self. His gaze purifies our Heart; the light of the countenance of Jesus illumines the eyes of our heart and teaches us to see Everything in the light of his Truth and his compassion for all men. Contemplation also turns its gaze on the mysteries of the life of Christ. Thus it learns the "interior knowledge of our Lord," the more to Love him and follow him. 11

"Pray constantly . . . always and for Everything giving thanks in the name of our Lord Jesus Christ to God the Father." 33 St. Paul adds, "Pray at all times in the Spirit, with all Prayer and supplication. To that end keep alert with all perseverance making supplication for all the saints." 34 For "we have not been commanded to work, to keep watch and to fast constantly, but it has been laid down that we are to pray without ceasing." 35 This tireless fervor can come only from Love. Against our dullness and laziness, the battle of prayer is that of humble, trusting, and persevering love. This love opens our Hearts to three enlightening and life-giving facts of Faith about prayer.

In this Paschal and sacrificial Prayer, Everything is recapitulated in Christ: 45 God and the world; the Word and the flesh; eternal life and time; the Love that hands itself over and the sin that betrays it; the disciples present and those who will Believe in him by their word; humiliation and Glory. It is the prayer of unity.

This biblical expression does not mean a place (“space"), but a way of being; it does not mean that God is distant, but majestic. Our Father is not "elsewhere": he transcends Everything we can conceive of his holiness. It is precisely because he is thrice holy that he is so close to the humble and contrite Heart.

"Give us": the trust of children who look to their Father for Everything is beautiful. "He makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust." 113 He gives to all the living "their food in due seaSon." 114 Jesus teaches us this petition, because it glorifies our Father by acknowledging how good he is, beyond all goodness.

"Pray and work." 121 "Pray as if Everything depended on God and work as if everything depended on you." 122 Even when we have done our work, the food we receive is still a gift from our Father; it is good to ask him for it with thanksgiving, as Christian families do when saying grace at meals.

Thus the Lord's words on forgiveness, the Love that loves to the end, 142 become a living reality. the parable of the merciless servant, which crowns the Lord's teaching on ecclesial communion, ends with these words: "So also my heavenly Father will do to every one of you, if you do not forgive your brother from your Heart." 143 It is there, in fact, "in the depths of the heart," that Everything is bound and loosed. It is not in our power not to feel or to forget an offense; but the heart that offers itself to the Holy Spirit turns injury into compassion and purifies the memory in transforming the hurt into intercession.

But the one name that contains Everything is the one that the Son of God received in his incarnation: Jesus. the divine name may not be spoken by human lips, but by assuming our humanity the Word of God hands it over to us and we can invoke it: "Jesus," "YHWH saves." 16 The name "Jesus" contains all: God and man and the whole economy of Creation and salvation. To pray "Jesus" is to invoke him and to call him within us. His name is the only one that contains the presence it signifies. Jesus is the Risen One, and whoever invokes the name of Jesus is welcoming the Son of God who Loved him and who gave himself up for him. 17

"Hope does not disappoint us, because God's Love has been poured into our Hearts by the Holy Spirit who has been given to us." 10 Prayer, formed by the liturgical life, draws Everything into the love by which we are loved in Christ and which enables us to respond to him by loving as he has loved us. Love is the source of prayer; whoever draws from it reaches the summit of prayer. In the words of the Cure of Ars:

The Church and human reaSon both assert the permanent validity of the moral law during armed conflict. "The mere fact that war has regrettably broken out does not mean that Everything beComes licit between the warring parties." 108

Injustice, excessive economic or social inequalities, envy, distrust, and pride raging among men and nations constantly threaten peace and cause wars. Everything done to overcome these disorders contributes to building up peace and avoiding war:

Moral judgment must condemn the plague of totalitarian states which systematically falsify the Truth, exercise political control of opinion through the media, manipulate defendants and witnesses at public trials, and imagine that they secure their tyranny by strangling and repressing Everything they consider "thought crimes."

For this reaSon bishops, personally or through delegates, should see to the promotion of sacred art, old and new, in all its forms and, with the same religious care, remove from the liturgy and from places of worship Everything which is not in conformity with the Truth of Faith and the authentic beauty of sacred art. 297

Baptism confers on its recipient the grace of purification from all sins. But the baptized must continue to struggle against concupiscence of the flesh and disordered desires. With God's grace he will prevail - by the virtue and gift of chastity, for chastity lets us Love with upright and undivided Heart; - by purity of intention which consists in seeking the true end of man: with simplicity of vision, the baptized perSon seeks to find and to fulfill God's will in Everything; 312 - by purity of vision, external and internal; by discipline of feelings and imagination; by refusing all complicity in impure thoughts that incline us to turn aside from the path of God's commandments: "Appearance arouses yearning in fools"; 313 - by Prayer:

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.

On the day of Pentecost, the Spirit of the Promise was poured out on the disciples, gathered "together in one place." 92 While awaiting the Spirit, "all these with one accord devoted themselves to Prayer." 93 The Spirit who teaches the Church and recalls for her Everything that Jesus said 94 was also to form her in the life of prayer.

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

Only Faith can recognize that the Church possesses these properties from her divine source. But their historical manifestations are signs that also speak clearly to human reaSon. As the First Vatican Council noted, the "Church herself, with her marvellous propagation, eminent holiness, and inexhaustible fruitfulness in Everything good, her catholic unity and invincible stability, is a great and perpetual motive of credibility and an irrefutable witness of her divine mission." 258

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.

It means making good use of created things: Faith in God, the only One, leads us to use Everything that is not God only insofar as it brings us closer to him, and to detach ourselves from it insofar as it turns us away from him: My Lord and my God, take from me everything that distances me from you. My Lord and my God, give me everything that brings me closer to you My Lord and my God, detach me from myself to give my all to you. 51

By calling God "Father", the language of Faith indicates two main things: that God is the first origin of Everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God's parental tenderness can also be expressed by the image of motherhood, 62 which emphasizes God's immanence, the intimacy between Creator and creature. the language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard: 63 no one is father as God is Father.

The Latin tradition of the Creed confesses that the Spirit "proceeds from the Father and the Son (filioque)". the Council of Florence in 1438 explains: "The Holy Spirit is eternally from Father and Son; He has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration... And, since the Father has through generation given to the only-begotten Son Everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son." 75

The divine perSons are relative to one another. Because it does not divide the divine unity, the real distinction of the persons from one another resides solely in the relationships which relate them to one another: "In the relational names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we Believe in one nature or substance." 89 Indeed "Everything (in them) is one where there is no opposition of relationship." 90 "Because of that unity the Father is wholly in the Son and wholly in the Holy Spirit; the Son is wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son." 91

of all the divine attributes, only God's omnipotence is named in the Creed: to confess this power has great bearing on our lives. We Believe that his might is universal, for God who created Everything also rules everything and can do everything. God's power is loving, for he is our Father, and mysterious, for only Faith can discern it when it "is made perfect in weakness". 103

"Nothing is more apt to confirm our Faith and hope than holding it fixed in our minds that nothing is impossible with God. Once our reaSon has grasped the idea of God's almighty power, it will easily and without any hesitation admit Everything that [the Creed] will afterwards propose for us to Believe - even if they be great and marvellous things, far above the ordinary laws of nature." 115

Catechesis on Creation is of major importance. It concerns the very foundations of human and Christian life: for it makes explicit the response of the Christian Faith to the basic question that men of all times have asked themselves: 120 "Where do we come from?" "Where are we going?" "What is our origin?" "What is our end?" "Where does Everything that exists come from and where is it going?" the two questions, the first about the origin and the second about the end, are inseparable. They are decisive for the meaning and orientation of our life and actions.

Since the beginning the Christian Faith has been challenged by responses to the question of origins that differ from its own. Ancient religions and cultures produced many myths concerning origins. Some philosophers have said that Everything is God, that the world is God, or that the development of the world is the development of God (Pantheism). Others have said that the world is a necessary emanation arising from God and returning to him. Still others have affirmed the existence of two eternal principles, Good and Evil, Light and Darkness, locked, in permanent conflict (Dualism, Manichaeism). According to some of these conceptions, the world (at least the physical world) is evil, the product of a fall, and is thus to be rejected or left behind (Gnosticism). Some admit that the world was made by God, but as by a watch-maker who, once he has made a watch, abandons it to itself (Deism). Finally, others reject any transcendent origin for the world, but see it as merely the interplay of matter that has always existed (Materialism). All these attempts bear witness to the permanence and universality of the question of origins. This inquiry is distinctively human.

It means living in thanksgiving: if God is the only One, Everything we are and have Comes from him: "What have you that you did not receive?" 48 "What shall I render to the Lord for all his bounty to me?" 49

The revelation of the ineffable name "I AM WHO AM" contains then the Truth that God alone IS. the Greek Septuagint translation of the Hebrew Scriptures, and following it the Church's Tradition, understood the divine name in this sense: God is the fullness of Being and of every perfection, without origin and without end. All Creatures receive all that they are and have from him; but he alone is his very being, and he is of himself Everything that he is.

God transcends all Creatures. We must therefore continually purify our language of Everything in it that is limited, imagebound or imperfect, if we are not to confuse our image of God --"the inexpressible, the incomprehensible, the invisible, the ungraspable"-- with our human representations. 16 Our human words always fall short of the Mystery of God.

"In many and various ways God spoke of old to our Fathers by the prophets, but in these last days he has spoken to us by a Son." 26 Christ, the Son of God made man, is the Father's one, perfect and unsurpassable Word. In him he has said Everything; there will be no other word than this one. St. John of the Cross, among others, commented strikingly on Hebrews 1:1-2:

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.

One cannot Believe in Jesus Christ without sharing in his Spirit. It is the Holy Spirit who reveals to men who Jesus is. For "no one can say "Jesus is Lord", except by the Holy Spirit", 22 who "searches Everything, even the depths of God. . No one comprehends the thoughts of God, except the Spirit of God." 23 Only God knows God completely: we believe in the Holy Spirit because he is God.

Our profession of Faith begins with God, for God is the First and the Last, 1 The beginning and the end of Everything. the Credo begins with God the Father, for the Father is the first divine perSon of the Most Holy Trinity; our Creed begins with the Creation of heaven and earth, for creation is the beginning and the foundation of all God's works.

In revealing his mysterious name, YHWH ("I AM HE WHO IS", "I AM WHO AM" or "I AM WHO I AM"), God says who he is and by what name he is to be called. This divine name is mysterious just as God is Mystery. It is at once a name revealed and something like the refusal of a name, and hence it better expresses God as what he is - infinitely above Everything that we can understand or say: he is the "hidden God", his name is ineffable, and he is the God who makes himself close to men. 11

Faced with God's fascinating and mysterious presence, man discovers his own insignificance. Before the burning bush, Moses takes off his sandals and veils his face in the presence of God's holiness. 13 Before the Glory of the thrice-holy God, Isaiah cries out: "Woe is me! I am lost; for I am a man of unclean lips." 14 Before the divine signs wrought by Jesus, Peter exclaims: "Depart from me, for I am a sinful man, O Lord." 15 But because God is holy, he can forgive the man who realizes that he is a sinner before him: "I will not execute my fierce anger. . . for I am God and not man, the Holy One in your midst." 16 The apostle John says likewise: "We shall. . . reassure our Hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows Everything." 17

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

"In the beginning was the Word. . . and the Word was God. . . all things were made through him, and without him was not anything made that was made." 129 The New Testament reveals that God created Everything by the eternal Word, his beLoved Son. In him "all things were created, in heaven and on earth.. . all things were created through him and for him. He is before all things, and in him all things hold together." 130 The Church's Faith likewise confesses the creative action of the Holy Spirit, the "giver of life", "the Creator Spirit" (Veni, Creator Spiritus), the "source of every good". 131

The coming of God's Son to earth is an event of such immensity that God willed to prepare for it over centuries. He makes Everything converge on Christ: all the rituals and sacrifices, figures and symbols of the "First Covenant". 195 He announces him through the mouths of the prophets who succeeded one another in Israel. Moreover, he awakens in the Hearts of the pagans a dim expectation of this coming.

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

Everything that happened during those Paschal days involves each of the apostles - and Peter in particular - in the building of the new era begun on Easter morning. As witnesses of the Risen One, they remain the foundation stones of his Church. the Faith of the first community of Believers is based on the witness of concrete men known to the Christians and for the most part still living among them. Peter and the Twelve are the primary "witnesses to his Resurrection", but they are not the only ones - Paul speaks clearly of more than five hundred perSons to whom Jesus appeared on a single occasion and also of James and of all the apostles. 501

Though already present in his Church, Christ's reign is nevertheless yet to be fulfilled "with power and great Glory" by the King's return to earth. 556 This reign is still under attack by the evil powers, even though they have been defeated definitively by Christ's Passover. 557 Until Everything is subject to him, "until there be realized new heavens and a new earth in which justice dwells, the pilgrim Church, in her sacraments and institutions, which belong to this present age, carries the mark of this world which will pass, and she herself takes her place among the Creatures which groan and travail yet and await the revelation of the Sons of God." 558 That is why Christians pray, above all in the Eucharist, to hasten Christ's return by saying to him: 559 Maranatha! "Our Lord, come!" 560

Jesus is Christ, "anointed," because the Spirit is his anointing, and Everything that occurs from the Incarnation on derives from this fullness. 11 When Christ is finally glorified, 12 he can in turn send the Spirit from his place with the Father to those who Believe in him: he communicates to them his Glory, 13 that is, the Holy Spirit who glorifies him. 14 From that time on, this joint mission will be manifested in the children adopted by the Father in the Body of his Son: the mission of the Spirit of adoption is to unite them to Christ and make them live in him:

The entire mission of the Son and the Holy Spirit, in the fullness of time, is contained in this: that the Son is the one anointed by the Father's Spirit since his Incarnation - Jesus is the Christ, the Messiah. Everything in the second chapter of the Creed is to be read in this light. Christ's whole work is in fact a joint mission of the Son and the Holy Spirit. Here, we shall mention only what has to do with Jesus' promise of the Holy Spirit and the gift of him by the glorified Lord.

Only when the hour has arrived for his glorification does Jesus promise the coming of the Holy Spirit, since his Death and Resurrection will fulfill the promise made to the Fathers. 116 The Spirit of Truth, the other Paraclete, will be given by the Father in answer to Jesus' Prayer; he will be sent by the Father in Jesus' name; and Jesus will send him from the Father's side, since he Comes from the Father. the Holy Spirit will come and we shall know him; he will be with us for ever; he will remain with us. the Spirit will teach us Everything, remind us of all that Christ said to us and bear witness to him. the Holy Spirit will lead us into all truth and will glorify Christ. He will prove the world wrong about sin, righteousness, and judgment.

In the Church this communion of men with God, in the "Love [that] never ends," is the purpose which governs Everything in her that is a sacramental means, tied to this passing world. 192 "[The Church's] structure is totally ordered to the holiness of Christ's members. and holiness is measured according to the 'great Mystery' in which the Bride responds with the gift of love to the gift of the Bridegroom." 193 Mary goes before us all in the holiness that is the Church's mystery as "the bride without spot or wrinkle." 194 This is why the "Marian" dimension of the Church precedes the "Petrine." 195

The Gospels were written by men who were among the first to have the Faith 174 and wanted to share it with others. Having known in faith who Jesus is, they could see and make others see the traces of his Mystery in all his earthly life. From the swaddling clothes of his birth to the vinegar of his Passion and the shroud of his Resurrection, Everything in Jesus' life was a sign of his mystery. 175 His deeds, miracles and words all revealed that "in him the whole fullness of deity dwells bodily." 176 His humanity appeared as "sacrament", that is, the sign and instrument, of his divinity and of the salvation he brings: what was visible in his earthly life leads to the invisible mystery of his divine Sonship and redemptive mission

But at the same time, this truly human knowledge of God's Son expressed the divine life of his person. 104 "The human nature of God's Son, not by itself but by its union with the Word, knew and showed forth in itself Everything that pertains to God." 105 Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of his Father. 106 The Son in his human knowledge also showed the divine penetration he had into the secret thoughts of human Hearts. 107

Since God could create Everything out of nothing, he can also, through the Holy Spirit, give spiritual life to sinners by creating a pure Heart in them, 148 and bodily life to the dead through the Resurrection. God "gives life to the dead and calls into existence the things that do not exist." 149 and since God was able to make light shine in darkness by his Word, he can also give the light of Faith to those who do not yet know him. 150

"We know that in Everything God works for good for those who Love him." 180 The constant witness of the saints confirms this Truth:

God created Everything for man, 222 but man in turn was created to serve and Love God and to offer all Creation back to him: What is it that is about to be created, that enjoys such honour? It is man that great and wonderful living creature, more precious in the eyes of God than all other Creatures! For him the heavens and the earth, the sea and all the rest of creation exist. God attached so much importance to his salvation that he did not spare his own Son for the sake of man. Nor does he ever cease to work, trying every possible means, until he has raised man up to himself and made him sit at his right hand. 223

In God's plan man and woman have the vocation of "subduing" the earth 248 as stewards of God. This sovereignty is not to be an arbitrary and destructive domination. God calls man and woman, made in the image of the Creator "who Loves Everything that exists", 249 to share in his providence toward other Creatures; hence their responsibility for the world God has entrusted to them.

The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he is pure spirit, but still a creature. He cannot prevent the building up of God's reign. Although Satan may act in the world out of hatred for God and his kingdom in Christ Jesus, and although his action may cause grave injuries - of a spiritual nature and, indirectly, even of a physical nature - to each man and to society, the action is permitted by divine providence which with strength and gentleness guides human and cosmic history. It is a great Mystery that providence should permit diabolical activity, but "we know that in Everything God works for good with those who Love him." 275

In catechesis "Christ, the Incarnate Word and Son of God,. . . is taught - Everything else is taught with reference to him - and it is Christ alone who teaches - anyone else teaches to the extent that he is Christ's spokesman, enabling Christ to teach with his lips. . . Every catechist should be able to apply to himself the mysterious words of Jesus: 'My teaching is not mine, but his who sent me.'" 16

After the Council of Chalcedon, some made of Christ's human nature a kind of perSonal subject. Against them, the fifth ecumenical council, at Constantinople in 553, confessed that "there is but one hypostasis [or person], which is our Lord Jesus Christ, one of the Trinity." 93 Thus Everything in Christ's human nature is to be attributed to his divine person as its proper subject, not only his miracles but also his sufferings and even his death: "He who was crucified in the flesh, our Lord Jesus Christ, is true God, Lord of Glory, and one of the Holy Trinity." 94

Because "human nature was assumed, not absorbed", 97 in the mysterious union of the Incarnation, the Church was led over the course of centuries to confess the full reality of Christ's human soul, with its operations of intellect and will, and of his human body. In parallel fashion, she had to recall on each occasion that Christ's human nature belongs, as his own, to the divine perSon of the Son of God, who assumed it. Everything that Christ is and does in this nature derives from "one of the Trinity".

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.