"It is in the Eucharistic cult or in the Eucharistic assembly of the Faithful (synaxis) that they Exercise in a supreme degree their sacred Office; there, acting in the person of Christ and proclaiming his mystery, they unite the votive offerings of the faithful to the sacrifice of Christ their head, and in the sacrifice of the Mass they make present again and apply, until the coming of the Lord, the unique sacrifice of the New Testament, that namely of Christ offering himself once for all a spotless victim to the Father." 49 From this unique sacrifice their whole priestly Ministry draws its strength. 50

Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul's progress in the Exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not set us in direct opposition to the will and friendship of God; it does not break the covenant with God. With God's grace it is humanly reparable. "Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness." 134

God has not willed to reserve to himself all Exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. the way God acts in governing the world, which bears witness to such great regard for human Freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence.

The duty of obedience requires all to give due honor to Authority and to treat those who are charged to Exercise it with respect, and, insofar as it is deserved, with gratitude and good-will.

Authority is Exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, "authority breaks down completely and results in shameful abuse." 23

By common good is to be understood "the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily." 26 The common good concerns the life of all. It calls for prudence from each, and even more from those who Exercise the Office of Authority. It consists of three essential elements:

First, the common good presupposes respect for the person as such. In the name of the common good, public authorities are bound to respect the fundamental and inalienable rights of the human person. Society should permit each of its Members to fulfill his vocation. In particular, the common good resides in the conditions for the Exercise of the natural Freedoms indispensable for the development of the human vocation, such as "the right to act according to a sound norm of conscience and to safeguard . . . privacy, and rightful freedom also in matters of religion." 27

It is incumbent on those who Exercise Authority to strengthen the values that inspire the confidence of the Members of the group and encourage them to put themselves at the Service of others. Participation begins with education and culture. "One is entitled to think that the future of humanity is in the hands of those who are capable of providing the generations to come with Reasons for life and optimism." 34

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.

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

"The Priests, prudent cooperators of the episcopal college and its support and instrument, called to the Service of the People of God, constitute, together with their Bishop, a unique sacerdotal college (presbyterium) dedicated, it is, true to a variety of distinct duties. In each local assembly of the Faithful they represent, in a certain sense, the bishop, with whom they are associated in all trust and generosity; in part they take upon themselves his duties and solicitude and in their daily toils discharge them." 51 priests can Exercise their Ministry only in dependence on the bishop and in communion with him. the promise of obedience they make to the bishop at the moment of ordination and the kiss of peace from him at the end of the ordination liturgy mean that the bishop considers them his co-workers, his sons, his brothers and his friends, and that they in return owe him love and obedience.

In the Eastern Churches a different discipline has been in force for many centuries: while Bishops are chosen solely from among celibates, married men can be ordained as deacons and Priests. This practice has long been considered legitimate; these priests Exercise a fruitful Ministry within their communities. 73 Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry.

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

Today there are numerous Catholics in many countries who have recourse to civil divorce and contract new civil unions. In fidelity to the words of Jesus Christ - "Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery" 158 The Church maintains that a new union cannot be recognized as valid, if the first marriage was. If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God's law. Consequently, they cannot receive Eucharistic communion as long as this situation persists. For the same Reason, they cannot Exercise certain ecclesial responsibilities. Reconciliation through the sacrament of Penance can be granted only to those who have repented for having violated the sign of the covenant and of fidelity to Christ, and who are committed to living in complete continence.

It is here that the father of the family, the mother, children, and all Members of the family Exercise the Priesthood of the baptized in a privileged way "by the reception of the sacraments, prayer and thanksgiving, the witness of a holy life, and self-denial and active charity." 168 Thus the home is the first school of Christian life and "a school for human enrichment." 169 Here one learns endurance and the joy of work, fraternal love, generous - even repeated - forgiveness, and above all divine Worship in prayer and the offering of one's life.

Pastoral discernment is needed to sustain and support popular piety and, if necessary, to purify and correct the Religious sense which underlies these devotions so that the Faithful may advance in knowledge of the mystery of Christ. 180 Their Exercise is subject to the care and judgment of the Bishops and to the general norms of the Church.

Society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation. Social justice is linked to the common good and the Exercise of Authority.

Among the special graces ought to be mentioned the graces of state that accompany the Exercise of the responsibilities of the Christian life and of the ministries within the Church:

Whoever wants to remain Faithful to his baptismal promises and resist temptations will want to adopt the means for doing so: self-knowledge, practice of an ascesis adapted to the situations that confront him, obedience to God's commandments, Exercise of the moral virtues, and fidelity to prayer. "Indeed it is through chastity that we are gathered together and led back to the unity from which we were fragmented into multiplicity." 127

The right to private property, acquired by work or received from others by inheritance or gift, does not do away with the original gift of the earth to the whole of mankind. the universal destination of goods remains primordial, even if the promotion of the common good requires respect for the right to private property and its Exercise.

Political Authority has the right and duty to regulate the legitimate Exercise of the right to ownership for the sake of the common good. 188

The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the Service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be Exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man. 208

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.

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

False witness and perjury. When it is made publicly, a statement contrary to the truth takes on a particular gravity. In court it becomes false witness. 275 When it is under oath, it is perjury. Acts such as these contribute to condemnation of the innocent, exoneration of the guilty, or the increased punishment of the accused. 276 They gravely compromise the Exercise of justice and the fairness of judicial decisions.

Within modern society the communications media play a major role in information, cultural promotion, and formation. This role is increasing, as a result of technological progress, the extent and diversity of the news transmitted, and the influence Exercised on public opinion.

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."

Submission to Authority and co-responsibility for the common good make it morally obligatory to pay taxes, to Exercise the right to vote, and to defend one's country:

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.

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

The Authority of the Magisterium extends also to the specific precepts of the natural law, because their observance, demanded by the Creator, is necessary for salvation. In recalling the prescriptions of the natural law, the Magisterium of the Church Exercises an essential part of its prophetic Office of proclaiming to men what they truly are and reminding them of what they should be before God. 78

Ministries should be Exercised in a spirit of fraternal Service and dedication to the Church, in the name of the Lord. 81 At the same time the conscience of each person should avoid confining itself to individualistic considerations in its moral judgments of the person's own acts. As far as possible conscience should take account of the good of all, as expressed in the moral law, natural and revealed, and consequently in the law of the Church and in the authoritative teaching of the Magisterium on moral questions. Personal conscience and Reason should not be set in opposition to the moral law or the Magisterium of the Church.

The fourth commandment is addressed expressly to children in their relationship to their father and mother, because this relationship is the most universal. It likewise concerns the ties of kinship between Members of the extended family. It requires honor, affection, and gratitude toward elders and ancestors. Finally, it extends to the duties of pupils to teachers, employees to employers, subordinates to leaders, citizens to their country, and to those who administer or govern it. This commandment includes and presupposes the duties of parents, instructors, teachers, leaders, magistrates, those who govern, all who Exercise Authority over others or over a community of persons.

As those first responsible for the education of their children, parents have the right to choose a school for them which corresponds to their own convictions. This right is fundamental. As far as possible parents have the duty of choosing schools that will best help them in their task as Christian educators. 38 Public authorities have the duty of guaranteeing this parental right and of ensuring the concrete conditions for its Exercise.

God's fourth commandment also enjoins us to honor all who for our good have received Authority in society from God. It clarifies the duties of those who Exercise authority as well as those who benefit from it.

Those who Exercise Authority should do so as a Service. "Whoever would be great among you must be your servant." 41 The exercise of authority is measured morally in terms of its divine origin, its Reasonable nature and its specific object. No one can command or establish what is contrary to the dignity of persons and the natural law.

The Exercise of Authority is meant to give outward expression to a just hierarchy of values in order to facilitate the exercise of Freedom and responsibility by all. Those in authority should practice distributive justice wisely, taking account of the needs and contribution of each, with a view to harmony and peace. They should take care that the regulations and measures they adopt are not a source of temptation by setting personal interest against that of the community. 42

But the presence of those who hunger because they lack bread opens up another profound meaning of this petition. the drama of hunger in the world calls Christians who pray sincerely to Exercise responsibility toward their brethren, both in their personal behavior and in their solidarity with the human family. This petition of the Lord's Prayer cannot be isolated from the parables of the poor man Lazarus and of the Last Judgment. 118

"Whilst not having the supreme degree of the pontifical Office, and notwithstanding the fact that they depend on the Bishops in the Exercise of their own proper power, the Priests are for all that associated with them by Reason of their sacerdotal dignity; and in virtue of the sacrament of Holy Orders, after the image of Christ, the supreme and eternal priest, they are consecrated in order to preach the Gospel and shepherd the Faithful as well as to celebrate divine Worship as true priests of the New Testament." 46

"The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching Office of the Church alone. Its Authority in this matter is Exercised in the name of Jesus Christ." 47 This means that the task of interpretation has been entrusted to the Bishops in communion with the successor of Peter, the Bishop of Rome.

The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the Bishops and of the whole company of the Faithful." 402 "For the Roman Pontiff, by Reason of his Office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always Exercise unhindered." 403

"The college or body of Bishops has no Authority unless united with the Roman Pontiff, Peter's successor, as its head." As such, this college has "supreme and full authority over the universal Church; but this power cannot be Exercised without the agreement of the Roman Pontiff." 404

"The college of Bishops Exercises power over the universal Church in a solemn manner in an ecumenical council." 405 But "there never is an ecumenical council which is not confirmed or at least recognized as such by Peter's successor." 406

"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 mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this Service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals. the Exercise of this charism takes several forms:

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

Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the Bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a "definitive manner," they propose in the Exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the Faithful "are to adhere to it with Religious assent" 422 which, though distinct from the assent of faith, is nonetheless an extension of it.

"The Bishops, as vicars and legates of Christ, govern the particular Churches assigned to them by their counsels, exhortations, and example, but over and above that also by the Authority and sacred power" which indeed they ought to Exercise so as to edify, in the spirit of Service which is that of their Master. 426

"The power which they Exercise personally in the name of Christ, is proper, ordinary, and immediate, although its exercise is ultimately controlled by the supreme Authority of the Church." 427 But the Bishops should not be thought of as vicars of the Pope. His ordinary and immediate authority over the whole Church does not annul, but on the contrary confirms and defends that of the Bishops. Their authority must be exercised in communion with the whole Church under the guidance of the Pope.

Lay people who possess the required qualities can be admitted permanently to the ministries of lector and acolyte. 436 When the necessity of the Church warrants it and when ministers are lacking, lay persons, even if they are not lectors or acolytes, can also supply for certain of their Offices, namely, to Exercise the Ministry of the word, to preside over liturgical prayers, to confer Baptism, and to distribute Holy Communion in accord with the prescriptions of law." 437

Sacramental Ministry in the Church, then, is at once a collegial and a personal Service, Exercised in the name of Christ. This is evidenced by the bonds between the episcopal college and its head, the successor of St. Peter, and in the relationship between the Bishop's pastoral responsibility for his particular church and the common solicitude of the episcopal college for the universal Church.

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

The Church's Magisterium Exercises the Authority it holds from Christ to the fullest extent when it defines dogmas, that is, when it proposes truths contained in divine Revelation or also when it proposes in a definitive way truths having a necessary connection with them.

"It is the task of exegetes to work, according to these rules, towards a better understanding and explanation of the meaning of Sacred Scripture in order that their research may help the Church to form a firmer judgement. For, of course, all that has been said about the manner of interpreting Scripture is ultimately subject to the judgement of the Church which Exercises the divinely conferred commission and Ministry of watching over and interpreting the Word of God." 88

The fourfold Gospel holds a unique place in the Church, as is evident both in the veneration which the liturgy accords it and in the surpassing attraction it has Exercised on the saints at all times:

When St. Peter confessed that Jesus is the Christ, the Son of the living God, Jesus declared to him that this revelation did not come "from flesh and blood", but from "my Father who is in heaven". 24 Faith is a gift of God, a supernatural virtue infused by him. "Before this faith can be Exercised, man must have the grace of God to move and assist him; he must have the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and 'makes it easy for all to accept and believe the truth.'" 25

This human soul that the Son of God assumed is endowed with a true human knowledge. As such, this knowledge could not in itself be unlimited: it was Exercised in the historical conditions of his existence in space and time. This is why the Son of God could, when he became man, "increase in wisdom and in stature, and in favour with God and man", 101 and would even have to inquire for himself about what one in the human condition can learn only from experience. 102 This corresponded to the reality of his voluntary emptying of himself, taking "the form of a slave". 103

"and I, when I am lifted up from the earth, will draw all men to myself." 541 The lifting up of Jesus on the cross signifies and announces his lifting up by his Ascension into heaven, and indeed begins it. Jesus Christ, the one priest of the new and eternal Covenant, "entered, not into a sanctuary made by human hands. . . but into heaven itself, now to appear in the presence of God on our behalf." 542 There Christ permanently Exercises his Priesthood, for he "always lives to make intercession" for "those who draw near to God through him". 543 As "high priest of the good things to come" he is the centre and the principal actor of the liturgy that honours the Father in heaven. 544

As Lord, Christ is also head of the Church, which is his Body. 551 Taken up to heaven and glorified after he had thus fully accomplished his mission, Christ dwells on earth in his Church. the redemption is the source of the Authority that Christ, by virtue of the Holy Spirit, Exercises over the Church. "The kingdom of Christ (is) already present in mystery", "on earth, the seed and the beginning of the kingdom". 552

Finally, the People of God shares in the royal Office of Christ. He Exercises his kingship by drawing all men to himself through his death and Resurrection. 211 Christ, King and Lord of the universe, made himself the servant of all, for he came "not to be served but to serve, and to give his life as a ransom for many." 212 For the Christian, "to reign is to serve him," particularly when serving "the poor and the suffering, in whom the Church recognizes the image of her poor and suffering founder." 213 The People of God fulfills its royal dignity by a life in keeping with its vocation to serve with Christ.

"Just as the Office which the Lord confided to Peter alone, as first of the apostles, destined to be transmitted to his successors, is a permanent one, so also endures the office, which the apostles received, of shepherding the Church, a charge destined to be Exercised without interruption by the sacred order of Bishops." 375 Hence the Church teaches that "the Bishops have by divine institution taken the place of the apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and him who sent Christ." 376

"The Christian Faithful are those who, inasmuch as they have been incorporated in Christ through Baptism, have been constituted as the people of God; for this Reason, since they have become sharers in Christ's priestly, prophetic, and royal Office in their own manner, they are called to Exercise the mission which God has entrusted to the Church to fulfill in the world, in accord with the condition proper to each one." 385

"The laity can also feel called, or be in fact called, to cooperate with their pastors in the Service of the ecclesial community, for the sake of its growth and life. This can be done through the Exercise of different kinds of ministries according to the grace and charisms which the Lord has been pleased to bestow on them." 448

In the Church, "lay Members of the Christian Faithful can cooperate in the Exercise of this power [of governance] in accord with the norm of law." 449 and so the Church provides for their presence at particular councils, diocesan synods, pastoral councils; the exercise in solidum of the pastoral care of a parish, collaboration in finance committees, and participation in ecclesiastical tribunals, etc. 450

Communion with the saints. "It is not merely by the title of example that we cherish the memory of those in heaven; we seek, rather, that by this devotion to the Exercise of fraternal charity the union of the whole Church in the Spirit may be strengthened. Exactly as Christian communion among our fellow pilgrims brings us closer to Christ, so our communion with the saints joins us to Christ, from whom as from its fountain and head issues all grace, and the life of the People of God itself" 496 :

Over the centuries the concrete form in which the Church has Exercised this power received from the Lord has varied considerably. During the first centuries the reconciliation of Christians who had committed particularly grave sins after their Baptism (for example, idolatry, murder, or adultery) was tied to a very rigorous discipline, according to which penitents had to do public penance for their sins, often for years, before receiving reconciliation. To this "order of penitents" (which concerned only certain grave sins), one was only rarely admitted and in certain regions only once in a lifetime. During the seventh century Irish missionaries, inspired by the Eastern monastic tradition, took to continental Europe the "private" practice of penance, which does not require public and prolonged completion of penitential works before reconciliation with the Church. From that time on, the sacrament has been performed in secret between penitent and priest. This new practice envisioned the possibility of repetition and so opened the way to a regular frequenting of this sacrament. It allowed the forgiveness of grave sins and venial sins to be integrated into one sacramental celebration. In its main lines this is the form of penance that the Church has practiced down to our day.

Since Christ entrusted to his apostles the Ministry of reconciliation, 65 Bishops who are their successors, and Priests, the Bishops' collaborators, continue to Exercise this ministry. Indeed bishops and priests, by virtue of the sacrament of Holy Orders, have the power to forgive all sins "in the name of the Father, and of the Son, and of the Holy Spirit."

Forgiveness of sins brings reconciliation with God, but also with the Church. Since ancient times the Bishop, visible head of a particular Church, has thus rightfully been considered to be the one who principally has the power and Ministry of reconciliation: he is the moderator of the penitential discipline. 66 Priests, his collaborators, Exercise it to the extent that they have received the commission either from their bishop (or Religious superior) or the Pope, according to the law of the Church. 67

Certain particularly grave sins incur excommunication, the most severe ecclesiastical penalty, which impedes the reception of the sacraments and the Exercise of certain ecclesiastical acts, and for which absolution consequently cannot be granted, according to canon law, except by the Pope, the Bishop of the place or Priests authorized by them. 68 In danger of death any priest, even if deprived of faculties for hearing confessions, can absolve from every sin and excommunication. 69

Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be Exercised in the Church until the end of time: thus it is the sacrament of apostolic Ministry. It includes three degrees: episcopate, presbyterate, and diaconate.

Integration into one of these bodies in the Church was accomplished by a rite called ordinatio, a Religious and liturgical act which was a consecration, a blessing or a sacrament. Today the word "ordination" is reserved for the sacramental act which integrates a man into the order of Bishops, presbyters, or deacons, and goes beyond a simple election, designation, delegation, or institution by the community, for it confers a gift of the Holy Spirit that permits the Exercise of a "sacred power" (sacra potestas) 5 which can come only from Christ himself through his Church. Ordination is also called consecratio, for it is a setting apart and an investiture by Christ himself for his Church. the laying on of hands by the Bishop, with the consecratory prayer, constitutes the visible sign of this ordination.

Christ, high priest and unique mediator, has made of the Church "a kingdom, Priests for his God and Father." 20 The whole community of believers is, as such, priestly. the Faithful Exercise their baptismal Priesthood through their participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation the faithful are "consecrated to be . . . a holy priesthood." 21

The ministerial or hierarchical Priesthood of Bishops and Priests, and the common priesthood of all the Faithful participate, "each in its own proper way, in the one priesthood of Christ." While being "ordered one to another," they differ essentially. 22 In what sense? While the common priesthood of the faithful is Exercised by the unfolding of baptismal grace - a life of faith, hope, and charity, a life according to the Spirit - ,the ministerial priesthood is at the Service of the common priesthood. It is directed at the unfolding of the baptismal grace of all Christians. the ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church. For this Reason it is transmitted by its own sacrament, the sacrament of Holy Orders.

This Priesthood is ministerial. "That Office . . . which the Lord committed to the pastors of his people, is in the strict sense of the term a Service." 28 It is entirely related to Christ and to men. It depends entirely on Christ and on his unique priesthood; it has been instituted for the good of men and the communion of the Church. the sacrament of Holy Orders communicates a "sacred power" which is none other than that of Christ. the Exercise of this Authority must therefore be measured against the model of Christ, who by love made himself the least and the servant of all. 29 "The Lord said clearly that concern for his flock was proof of love for him." 30

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

Christ has willed that in her prayer and life and action his whole Church should be the sign and instrument of the forgiveness and reconciliation that he acquired for us at the price of his blood. But he entrusted the Exercise of the power of absolution to the apostolic Ministry which he charged with the "ministry of reconciliation." 42 The apostle is sent out "on behalf of Christ" with "God making his appeal" through him and pleading: "Be reconciled to God." 43

Only God forgives sins. 39 Since he is the Son of God, Jesus says of himself, "The Son of man has Authority on earth to forgive sins" and Exercises this divine power: "Your sins are forgiven." 40 Further, by virtue of his divine authority he gives this power to men to exercise in his name. 41

By Christ's will, the Church possesses the power to forgive the sins of the baptized and Exercises it through Bishops and Priests normally in the sacrament of Penance.

For the purpose of assisting the work of the common Priesthood of the Faithful, other particular ministries also exist, not consecrated by the sacrament of Holy Orders; their functions are determined by the Bishops, in accord with liturgical traditions and pastoral needs. "Servers, readers, commentators, and Members of the choir also Exercise a genuine liturgical function." 14

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

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

When the Exercise of Religious liberty is not thwarted, 56 Christians construct buildings for divine Worship. These visible Churches are not simply gathering places but signify and make visible the Church living in this place, the dwelling of God with men reconciled and united in Christ.

Incorporated into the Church by Baptism, the Faithful have received the sacramental character that consecrates them for Christian Religious Worship. 83 The baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to Exercise their baptismal Priesthood by the witness of holy lives and practical charity. 84

Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the Exercise and defense of justice and right, 33 by the admission of faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness. Taking up one's cross each day and following Jesus is the surest way of penance. 34

The seasons and days of penance in the course of the liturgical year (Lent, and each Friday in memory of the death of the Lord) are intense moments of the Church's penitential practice. 36 These times are particularly appropriate for spiritual Exercises, penitential liturgies, pilgrimages as signs of penance, voluntary self-denial such as fasting and almsgiving, and fraternal sharing (charitable and missionary works).

"Amongst those various Offices which have been Exercised in the Church from the earliest times the chief place, according to the witness of tradition, is held by the function of those who, through their appointment to the dignity and responsibility of Bishop, and in virtue consequently of the unbroken succession going back to the beginning, are regarded as transmitters of the apostolic line." 34