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.

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

All the troubles, for all time, of humanity enslaved by sin and death, all the Petitions and Intercessions of salvation history are summed up in this cry of the incarnate Word. Here the Father accepts them and, beyond all hope, answers them by raising his Son. Thus is fulfilled and brought to completion the drama of Prayer in the economy of creation and salvation. the Psalter gives us the key to prayer in Christ. In the "today" of the Resurrection the Father says: "You are my Son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession." 62

In their "one to one" encounters with God, the prophets draw light and strength for their mission. Their Prayer is not flight from this unfaithful world, but rather attentiveness to the Word of God. At times their prayer is an argument or a complaint, but it is always an Intercession that awaits and prepares for the intervention of the Savior God, the Lord of history. 36

The Prayer of the People of God flourishes in the shadow of God's dwelling place, first the ark of the covenant and later the Temple. At first the leaders of the people - the shepherds and the prophets - teach them to pray. the infant Samuel must have learned from his mother Hannah how "to stand before the Lord" and from the priest Eli how to listen to his word: "Speak, LORD, for your servant is listening." 26 Later, he will also know the cost and consequence of Intercession: "Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you; and I will instruct you in the good and the right way." 27

From this intimacy with the faithful God, slow to anger and abounding in steadfast love, 23 Moses drew strength and determination for his Intercession. He does not pray for himself but for the people whom God made his own. Moses already intercedes for them during the battle with the Amalekites and prays to obtain healing for Miriam. 24 But it is chiefly after their apostasy that Moses "stands in the breach" before God in order to save the people. 25 The arguments of his Prayer - for intercession is also a mysterious battle - will inspire the boldness of the great intercessors among the Jewish people and in the Church: God is love; he is therefore righteous and faithful; he cannot contradict himself; he must remember his marvellous deeds, since his glory is at stake, and he cannot forsake this people that bears his name.

The sacrament of Baptism is conferred "in the name of the Father and of the Son and of the Holy Spirit." 85 In Baptism, the Lord's name sanctifies man, and the Christian receives his name in the Church. This can be the name of a saint, that is, of a disciple who has lived a life of exemplary fidelity to the Lord. the patron saint provides a model of charity; we are assured of his Intercession. the "baptismal name" can also express a Christian mystery or Christian virtue. "Parents, sponsors, and the pastor are to see that a name is not given which is foreign to Christian sentiment." 86

The acts of faith, hope, and charity enjoined by the first commandment are accomplished in Prayer. Lifting up the mind toward God is an expression of our adoration of God: prayer of Praise and thanksgiving, Intercession and Petition. Prayer is an indispensable condition for being able to obey God's commandments. " (We) ought always to pray and not lose heart." 15

Since Abraham, Intercession - asking on behalf of another has been characteristic of a heart attuned to God's mercy. In the age of the Church, Christian intercession participates in Christ's, as an expression of the Communion Of Saints. In intercession, he who prays looks "not only to his own interests, but also to the interests of others," even to the point of praying for those who do him harm. 115

The first Christian communities lived this form of fellowship intensely. 116 Thus the Apostle Paul gives them a share in his ministry of preaching the Gospel 117 but also intercedes for them. 118 The Intercession of Christians recognizes no boundaries: "for all men, for kings and all who are in high positions," for persecutors, for the salvation of those who reject the Gospel. 119

"If any one is a worshiper of God and does his will, God listens to him." 110 Such is the power of the Church's Prayer in the name of her Lord, above all in the Eucharist. Her prayer is also a communion of Intercession with the all-holy Mother of God 111 and all the Saints who have been pleasing to the Lord because they willed his will alone:

In the Eucharistic liturgy the Lord's Prayer appears as the prayer of the whole Church and there reveals its full meaning and efficacy. Placed between the anaphora (the Eucharistic prayer) and the communion, the Lord's Prayer sums up on the one hand all the Petitions and Intercessions expressed in the movement of the epiclesis and, on the other, knocks at the door of the Banquet of the kingdom which sacramental communion anticipates.

Filial trust is tested - it proves itself - in tribulation. 22 The principal difficulty concerns the Prayer of Petition, for oneself or for others in Intercession. Some even stop praying because they think their petition is not heard. Here two questions should be asked: Why do we think our petition has not been heard? How is our prayer heard, how is it "efficacious"? Why do we complain of not being heard?

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

The Revelation of "what must soon take place," the Apocalypse, is borne along by the songs of the heavenly liturgy 127 but also by the Intercession of the "witnesses" (martyrs). 128 The prophets and the Saints, all those who were slain on earth for their witness to Jesus, the vast throng of those who, having come through the great tribulation, have gone before us into the Kingdom, all sing the Praise and glory of him who sits on the throne, and of the Lamb. 129 In communion with them, the Church on earth also sings these songs with faith in the midst of trial. By means of Petition and intercession, faith hopes against all hope and gives thanks to the "Father of lights," from whom "every perfect gift" comes down. 130 Thus faith is pure praise.

"Holy Mother Church has, moreover, instituted sacramentals. These are sacred signs which bear a resemblance to the sacraments. They signify effects, particularly of a spiritual nature, which are obtained through the Intercession of the Church. By them men are disposed to receive the chief effect of the sacraments, and various occasions in life are rendered holy." 171

"Heal the sick!" 120 The Church has received this charge from the Lord and strives to carry it out by taking care of the sick as well as by accompanying them with her Prayer of Intercession. She believes in the life-giving presence of Christ, the physician of souls and bodies. This presence is particularly active through the sacraments, and in an altogether special way through the Eucharist, the bread that gives eternal life and that St. Paul suggests is connected with bodily health. 121

Jewish liturgy and Christian liturgy. A better knowledge of the Jewish people's faith and religious life as professed and lived even now can help our better understanding of certain aspects of Christian liturgy. For both Jews and Christians Sacred Scripture is an essential part of their respective liturgies: in the proclamation of the Word of God, the response to this word, Prayer of Praise and Intercession for the living and the dead, invocation of God's mercy. In its characteristic structure the Liturgy of the Word originates in Jewish prayer. the Liturgy of the Hours and other liturgical texts and formularies, as well as those of our most venerable prayers, including the Lord's Prayer, have parallels in Jewish prayer. the Eucharistic Prayers also draw their inspiration from the Jewish tradition. the relationship between Jewish liturgy and Christian liturgy, but also their differences in content, are particularly evident in the great feasts of the liturgical year, such as Passover. Christians and Jews both celebrate the Passover. For Jews, it is the Passover of history, tending toward the future; for Christians, it is the Passover fulfilled in the death and Resurrection of Christ, though always in expectation of its definitive consummation.

"This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfilment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold Intercession continues to bring us the gifts of eternal salvation .... Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix." 510

Communion with the dead. "In full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead; and 'because it is a holy and a wholesome thought to pray for the dead that they may be loosed from their sins' she offers her suffrages for them." 498 Our Prayer for them is capable not only of helping them, but also of making their Intercession for us effective.

The Intercession of the Saints. "Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness.... They do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus.... So by their fraternal concern is our weakness greatly helped." 493

Because the Holy Spirit is the anointing of Christ, it is Christ who, as the head of the Body, pours out the Spirit among his members to nourish, heal, and organize them in their mutual functions, to give them life, send them to bear witness, and associate them to his self-offering to the Father and to his Intercession for the whole world. Through the Church's sacraments, Christ communicates his Holy and sanctifying Spirit to the members of his Body. (This will be the topic of Part Two of the Catechism.)

"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

All Christ's riches "are for every individual and are everybody's property." 187 Christ did not live his life for himself but for us, from his Incarnation "for us men and for our salvation" to his death "for our sins" and Resurrection "for our justification". 188 He is still "our advocate with the Father", who "always lives to make Intercession" for us. 189 He remains ever "in the presence of God on our behalf, bringing before him all that he lived and suffered for us." 190

From infancy to death human life is surrounded by their watchful care and Intercession. 202 "Beside each believer stands an angel as protector and shepherd leading him to life." 203 Already here on earth the Christian life shares by faith in the blessed company of angels and men united in God.

The Epiclesis ("invocation upon") is the Intercession in which the priest begs the Father to send the Holy Spirit, the Sanctifier, so that the offerings may become the body and blood of Christ and that the faithful by receiving them, may themselves become a living offering to God. 23

The command of Jesus to repeat his actions and words "until he comes" does not only ask us to remember Jesus and what he did. It is directed at the liturgical celebration, by the apostles and their successors, of the memorial of Christ, of his life, of his death, of his Resurrection, and of his Intercession in the presence of the Father. 165

The interior penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, Prayer, and almsgiving, 31 which express conversion in relation to oneself, to God, and to others. Alongside the radical purification brought about by Baptism or martyrdom they cite as means of obtaining forgiveness of sins: effort at reconciliation with one's neighbor, tears of repentance, concern for the salvation of one's neighbor, the Intercession of the Saints, and the practice of charity "which covers a multitude of sins." 32

To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven. In communion with and commemorating the Blessed Virgin Mary and all the Saints, the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with the offering and Intercession of Christ.

The whole Church is united with the offering and Intercession of Christ. Since he has the ministry of Peter in the Church, the Pope is associated with every celebration of the Eucharist, wherein he is named as the sign and servant of the unity of the universal Church. the bishop of the place is always responsible for the Eucharist, even when a priest presides; the bishop's name is mentioned to signify his presidency over the particular Church, in the midst of his presbyterium and with the assistance of deacons. the community intercedes also for all ministers who, for it and with it, offer the Eucharistic sacrifice:

The Eucharist is also the sacrifice of the Church. the Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his Intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. the lives of the faithful, their Praise, sufferings, Prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ's sacrifice present on the altar makes it possible for all generations of Christians to be united with his offering.

The Eucharist is also the sacrifice of Praise by which the Church sings the glory of God in the name of all creation. This sacrifice of praise is possible only through Christ: he unites the faithful to his person, to his praise, and to his Intercession, so that the sacrifice of praise to the Father is offered through Christ and with him, to be accepted in him.

In the anamnesis that follows, the Church calls to mind the Passion, resurrection, and glorious return of Christ Jesus; she presents to the Father the offering of his Son which reconciles us with him. In the Intercessions, the Church indicates that the Eucharist is celebrated in communion with the whole Church in heaven and on earth, the living and the dead, and in communion with the pastors of the Church, the Pope, the diocesan bishop, his presbyterium and his deacons, and all the bishops of the whole world together with their Churches.

The Liturgy of the Word includes "the writings of the prophets," that is, the Old Testament, and "the memoirs of the apostles" (their letters and the Gospels). After the homily, which is an exhortation to accept this Word as what it truly is, the Word of God, 173 and to put it into practice, come the Intercessions for all men, according to the Apostle's words: "I urge that supplications, Prayers, intercessions, and thanksgivings be made for all men, for kings, and all who are in high positions." 174

The liturgy of the Eucharist unfolds according to a fundamental structure which has been preserved throughout the centuries down to our own day. It displays two great parts that form a fundamental unity: - the gathering, the liturgy of the Word, with readings, homily and general Intercessions; - the liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion. The liturgy of the Word and liturgy of the Eucharist together form "one single act of worship"; 170 The Eucharistic table set for us is the table both of the Word of God and of the Body of the Lord. 171

After Israel's sin, when the people had turned away from God to worship the golden calf, God hears Moses' Prayer of Intercession and agrees to walk in the midst of an unfaithful people, thus demonstrating his love. 18 When Moses asks to see his glory, God responds "I will make all my goodness pass before you, and will proclaim before you my name "the Lord" [YHWH]." 19 Then the LORD passes before Moses and proclaims, "YHWH, YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness"; Moses then confesses that the LORD is a forgiving God. 20