This petition is taken up and granted in the prayer of Jesus which is present and effective in the Eucharist; it bears its fruit in new life in Keeping with the Beatitudes. 94

The seventh commandment forbids unjustly taking or Keeping the goods of one's neighbor and wronging him in any way with respect to his goods. It commands justice and charity in the care of earthly goods and the fruits of men's labor. For the sake of the common good, it requires respect for the universal destination of goods and respect for the right to private property. Christian life strives to order this world's goods to God and to fraternal charity.

Fidelity expresses constancy in Keeping one's given word. God is Faithful. the Sacrament of Matrimony enables man and woman to enter into Christ's fidelity for his Church. Through conjugal chastity, they bear witness to this mystery before the world.

All the baptized are called to chastity. the Christian has "put on Christ," 134 The model for all chastity. All Christ's Faithful are called to lead a chaste life in Keeping with their particular states of life. At the moment of his Baptism, the Christian is pledged to lead his affective life in chastity.

Education in the Faith by the parents should begin in the child's earliest years. This already happens when family members help one another to grow in faith by the witness of a Christian life in Keeping with the Gospel. Family catechesis precedes, accompanies, and enriches other forms of instruction in the faith. Parents have the mission of teaching their children to pray and to discover their vocation as children of God. 35 The parish is the Eucharistic community and the heart of the liturgical life of Christian families; it is a privileged place for the catechesis of children and parents.

Human communities are made up of persons. Governing them well is not limited to guaranteeing rights and fulfilling duties such as honoring contracts. Right relations between employers and employees, between those who govern and citizens, presuppose a natural good will in Keeping with the dignity of human persons concerned for justice and fraternity.

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

A person commits perjury when he makes a promise under oath with no intention of Keeping it, or when after promising on oath he does not keep it. Perjury is a grave lack of respect for the Lord of all speech. Pledging oneself by oath to commit an evil deed is contrary to the holiness of the divine name.

The children of our holy mother the Church rightly hope for the grace of final perseverance and the recompense of God their Father for the good works accomplished with his grace in communion with Jesus. 70 Keeping the same rule of life, believers share the "blessed hope" of those whom the divine mercy gathers into the "holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband." 71

In economic matters, respect for human dignity requires the practice of the virtue of temperance, so as to moderate attachment to this world's goods; the practice of the virtue of justice, to preserve our neighbor's rights and render him what is his due; and the practice of solidarity, in accordance with the golden rule and in Keeping with the generosity of the Lord, who "though he was rich, yet for your sake . . . became poor so that by his poverty, you might become rich." 189

Even if it does not contradict the provisions of civil law, any form of unjustly taking and Keeping the property of others is against the seventh commandment: thus, deliberate retention of goods lent or of objects lost; business fraud; paying unjust wages; forcing up prices by taking advantage of the ignorance or hardship of another. 191

The Lord leads all persons by paths and in ways pleasing to him, and each believer responds according to his heart's resolve and the personal expressions of his prayer. However, Christian Tradition has retained three major expressions of prayer: vocal meditative, and contemplative. They have one basic trait in common: composure of heart. This vigilance in Keeping the Word and dwelling in the presence of God makes these three expressions intense times in the life of prayer.

Christian petition is centered on the desire and search for the Kingdom to come, in Keeping with the teaching of Christ. 107 There is a hierarchy in these petitions: we pray first for the Kingdom, then for what is necessary to welcome it and cooperate with its coming. This collaboration with the mission of Christ and the Holy Spirit, which is now that of the Church, is the object of the prayer of the apostolic community. 108 It is the prayer of Paul, the apostle par excellence, which reveals to us how the divine solicitude for all the churches ought to inspire Christian prayer. 109 By prayer every baptized person works for the coming of the Kingdom.

When Jesus openly entrusts to his disciples the mystery of prayer to the Father, he reveals to them what their prayer and ours must be, once he has returned to the Father in his glorified humanity. What is new is to "ask in his name." 78 Faith in the Son introduces the disciples into the knowledge of the Father, because Jesus is "the way, and the truth, and the life." 79 Faith bears its fruit in love: it means Keeping the word and the commandments of Jesus, it means abiding with him in the Father who, in him, so loves us that he abides with us. In this new covenant the certitude that our petitions will be heard is founded on the prayer of Jesus. 80

In Jesus "the Kingdom of God is at hand." 72 He calls his hearers to conversion and Faith, but also to watchfulness. In prayer the disciple keeps watch, attentive to Him Who Is and Him Who Comes, in memory of his first coming in the lowliness of the flesh, and in the hope of his second coming in glory. 73 In communion with their Master, the disciples' prayer is a battle; only by Keeping watch in prayer can one avoid falling into temptation. 74

Professional secrets - for example, those of political office holders, soldiers, physicians, and lawyers - or confidential information given under the seal of secrecy must be kept, save in exceptional cases where Keeping the secret is bound to cause very grave harm to the one who confided it, to the one who received it or to a third party, and where the very grave harm can be avoided only by divulging the truth. Even if not confided under the seal of secrecy, private information prejudicial to another is not to be divulged without a grave and proportionate reason.

Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the Keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: "For the poor will never cease out of the land; therefore I command you, 'You shall open wide your hand to your brother, to the needy and to the poor in the land.'" 248 Jesus makes these words his own: "The poor you always have with you, but you do not always have me." 249 In so doing he does not soften the vehemence of former oracles against "buying the poor for silver and the needy for a pair of sandals . . .," but invites us to recognize his own presence in the poor who are his brethren: 250

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

The Church has rejected the totalitarian and atheistic ideologies associated in modem times with "communism" or "socialism." She has likewise refused to accept, in the practice of "capitalism," individualism and the absolute primacy of the law of the marketplace over human labor. 206 Regulating the economy solely by centralized planning perverts the basis of social bonds; regulating it solely by the law of the marketplace fails social justice, for "there are many human needs which cannot be satisfied by the market." 207 Reasonable regulation of the marketplace and economic initiatives, in Keeping with a just hierarchy of values and a view to the common good, is to be commended.

Sanctifying grace is an habitual gift, a stable and supernatural disposition that perfects the soul itself to enable it to live with God, to act by his love. Habitual grace, the permanent disposition to live and act in Keeping with God's call, is distinguished from actual graces which refer to God's interventions, whether at the beginning of conversion or in the course of the work of sanctification.

The evangelical counsels manifest the living fullness of charity, which is never satisfied with not giving more. They attest its vitality and call forth our spiritual readiness. the perfection of the New Law consists essentially in the precepts of love of God and neighbor. the counsels point out the more direct ways, the readier means, and are to be practiced in Keeping with the vocation of each:

In Keeping with the social nature of man, the good of each individual is necessarily related to the common good, which in turn can be defined only in reference to the human person:

Bishops, with priests as co-workers, have as their first task "to preach the Gospel of God to all men," in Keeping with the Lord's command. 415 They are "heralds of Faith, who draw new disciples to Christ; they are authentic teachers" of the apostolic faith "endowed with the authority of Christ." 416

"Christ, sent by the Father, is the source of the Church's whole apostolate"; thus the fruitfulness of apostolate for ordained ministers as well as for lay people clearly depends on their vital union with Christ. 378 In Keeping with their vocations, the demands of the times and the various gifts of the Holy Spirit, the apostolate assumes the most varied forms. But charity, drawn from the Eucharist above all, is always "as it were, the soul of the whole apostolate." 379

The word "catholic" means "universal," in the sense of "according to the totality" or "in Keeping with the whole." the Church is catholic in a double sense: First, the Church is catholic because Christ is present in her. "Where there is Christ Jesus, there is the Catholic Church." 307 In her subsists the fullness of Christ's body united with its head; this implies that she receives from him "the fullness of the means of salvation" 308 which he has willed: correct and complete confession of Faith, full sacramental life, and ordained ministry in apostolic succession. the Church was, in this fundamental sense, catholic on the day of Pentecost 309 and will always be so until the day of the Parousia.

Charisms are to be accepted with gratitude by the person who receives them and by all members of the Church as well. They are a wonderfully rich grace for the apostolic vitality and for the holiness of the entire Body of Christ, provided they really are genuine gifts of the Holy Spirit and are used in full conformity with authentic promptings of this same Spirit, that is, in Keeping with charity, the true measure of all charisms. 253

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.

"The eternal Father, in accordance with the utterly gratuitous and mysterious design of his wisdom and goodness, created the whole universe and chose to raise up men to share in his own divine life," 150 to which he calls all men in his Son. "The Father . . . determined to call together in a holy Church those who should believe in Christ." 151 This "family of God" is gradually formed and takes shape during the stages of human history, in Keeping with the Father's plan. In fact, "already present in figure at the beginning of the world, this Church was prepared in marvellous fashion in the history of the people of Israel and the old Advance. Established in this last age of the world and made manifest in the outpouring of the Spirit, it will be brought to glorious completion at the end of time." 152

Jesus, Israel's Messiah and therefore the greatest in the kingdom of heaven, was to fulfil the Law by Keeping it in its all embracing detail - according to his own words, down to "the least of these commandments". 330 He is in fact the only one who could keep it perfectly. 331 On their own admission the Jews were never able to observe the Law in its entirety without violating the least of its precepts. 332 This is why every year on the Day of Atonement the children of Israel ask God's forgiveness for their transgressions of the Law. the Law indeed makes up one inseparable whole, and St. James recalls, "Whoever keeps the whole law but fails in one point has become guilty of all of it." 333

The Holy Scriptures repeatedly confess the universal power of God. He is called the "Mighty One of Jacob", the "LORD of hosts", the "strong and mighty" one. If God is almighty "in heaven and on earth", it is because he made them. 105 Nothing is impossible with God, who disposes his works according to his will. 106 He is the Lord of the universe, whose order he established and which remains wholly subject to him and at his disposal. He is master of history, governing hearts and events in Keeping with his will: "It is always in your power to show great strength, and who can withstand the strength of your arm? 107

Death is the end of man's earthly pilgrimage, of the time of grace and mercy which God offers him so as to work out his earthly life in Keeping with the divine plan, and to decide his ultimate destiny. When "the single course of our earthly life" is completed, 584 we shall not return to other earthly lives: "It is appointed for men to die once." 585 There is no "reincarnation" after death.

Anamnesis. the liturgical celebration always refers to God's saving interventions in history. "The economy of Revelation is realized by deeds and words which are intrinsically bound up with each other.... (The) words for their part proclaim the works and bring to light the mystery they contain." 22 In the Liturgy of the Word the Holy Spirit "recalls" to the assembly all that Christ has done for us. In Keeping with the nature of liturgical actions and the ritual traditions of the Churches, the celebration "makes a remembrance" of the marvelous works of God in an anamnesis which may be more or less developed. the Holy Spirit who thus awakens the memory of the Church then inspires thanksgiving and praise (doxology).

The inversion of means and ends, 10 which results in giving the value of ultimate end to what is only a means for attaining it, or in viewing persons as mere means to that end, engenders unjust structures which "make Christian conduct in Keeping with the commandments of the divine Law-giver difficult and almost impossible." 11

The first and last point of reference of this catechesis will always be Jesus Christ himself, who is "the way, and the truth, and the life." 24 It is by looking to him in Faith that Christ's faithful can hope that he himself fulfills his promises in them, and that, by loving him with the same love with which he has loved them, they may perform works in Keeping with their dignity:

The different funeral rites express the Paschal character of Christian death and are in Keeping with the situations and traditions of each region, even as to the color of the liturgical vestments worn. 186

As in all the sacraments additional rites surround the celebration. Varying greatly among the different liturgical traditions, these rites have in common the expression of the multiple aspects of sacramental grace. Thus in the Latin Church, the initial rites - presentation and election of the ordinand, instruction by the bishop, examination of the candidate, litany of the saints - attest that the choice of the candidate is made in Keeping with the practice of the Church and prepare for the solemn act of consecration, after which several rites syrnbolically express and complete the mystery accomplished: for bishop and priest, an anointing with holy chrism, a sign of the special anointing of the Holy Spirit who makes their ministry fruitful; giving the book of the Gospels, the ring, the miter, and the crosier to the bishop as the sign of his apostolic mission to proclaim the Word of God, of his fidelity to the Church, the bride of Christ, and his office as shepherd of the Lord's flock; presentation to the priest of the paten and chalice, "the offering of the holy people" which he is called to present to God; giving the book of the Gospels to the deacon who has just received the mission to proclaim the Gospel of Christ.

It is in Keeping with the very meaning of the Eucharist that the Faithful, if they have the required dispositions, receive communion each time they participate in the Mass. 219 As the Second Vatican Council says: "That more perfect form of participation in the Mass whereby the faithful, after the priest's communion, receive the Lord's Body from the same sacrifice, is warmly recommended." 220

A sacramental celebration is woven from signs and symbols. In Keeping with the divine pedagogy of salvation, their meaning is rooted in the work of creation and in human culture, specified by the events of the Old Covenant and fully revealed in the person and work of Christ.

In Keeping with the Lord's command, the Gospel was handed on in two ways: - orally "by the apostles who handed on, by the spoken word of their preaching, by the example they gave, by the institutions they established, what they themselves had received - whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit"; 33 - in writing "by those apostles and other men associated with the apostles who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing". 34