The Father's self-communication made through his Word in the Holy Spirit, remains present and active in the Church: "God, who spoke in the past, continues to converse with the Spouse of his beloved Son. and the Holy Spirit, through whom the living voice of the Gospel rings out in the Church - and through her in the world - Leads believers to the full truth, and makes the Word of Christ dwell in them in all its richness." 39

Anyone who uses the power at his disposal in such a way that it Leads others to do wrong becomes guilty of scandal and responsible for the evil that he has directly or indirectly encouraged. "Temptations to Sin are sure to come; but woe to him by whom they come!" 89

Charity is the form of all the virtues. Under its influence, chastity appears as a school of the gift of the person. Self-mastery is ordered to the gift of self. Chastity Leads him who practices it to become a witness to his neighbor of God's fidelity and loving kindness.

The virtue of chastity blossoms in friendship. It shows the disciple how to follow and imitate him who has chosen us as his friends, 133 who has given himself totally to us and allows us to participate in his divine estate. Chastity is a promise of immortality. Chastity is expressed notably in friendship with one's neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It Leads to spiritual communion.

A theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. the disordered desire for money cannot but produce perverse effects. It is one of the causes of the many conflicts which disturb the social order. 203 A system that "subordinates the basic rights of individuals and of groups to the collective organization of production" is contrary to human dignity. 204 Every practice that reduces persons to nothing more than a means of profit enslaves man, Leads to idolizing money, and contributes to the spread of atheism. "You cannot serve God and mammon." 205

In Jesus Christ, the whole of God's truth has been made manifest. "Full of grace and truth," he came as the "light of the world," he is the Truth. 256 "Whoever believes in me may not remain in darkness." 257 The disciple of Jesus continues in his word so as to know "the truth [that] will make you free" and that sanctifies. 258 To follow Jesus is to live in "the Spirit of truth," whom the Father sends in his name and who Leads "into all the truth." 259 To his disciples Jesus teaches the unconditional love of truth: "Let what you say be simply 'Yes or No.'" 260

The tenth commandment unfolds and completes the ninth, which is concerned with concupiscence of the flesh. It forbids coveting the goods of another, as the root of theft, robbery, and fraud, which the seventh commandment forbids. "Lust of the eyes" Leads to the violence and injustice forbidden by the fifth commandment. 318 Avarice, like fornication, originates in the idolatry prohibited by the first three prescriptions of the Law. 319 The tenth commandment concerns the intentions of the heart; with the ninth, it summarizes all the precepts of the Law.

The sensitive appetite Leads us to desire pleasant things we do not have, e.g., the desire to eat when we are hungry or to warm ourselves when we are cold. These desires are good in themselves; but often they exceed the limits of reason and drive us to covet unjustly what is not ours and belongs to another or is owed to him.

After Elijah had learned mercy during his retreat at the Wadi Cherith, he teaches the widow of Zarephath to believe in the Word of God and confirms her Faith by his urgent Prayer: God brings the widow's child back to life. 33 The sacrifice on Mount Carmel is a decisive test for the faith of the People of God. In response to Elijah's plea, "Answer me, O LORD, answer me," the Lord's fire consumes the holocaust, at the time of the evening oblation. the Eastern liturgies repeat Elijah's plea in the Eucharistic epiclesis. Finally, taking the desert road that Leads to the place where the living and true God reveals himself to his people, Elijah, like Moses before him, hides "in a cleft of he rock" until the mysterious presence of God has passed by. 34 But only on the mountain of the Transfiguration will Moses and Elijah behold the unveiled face of him whom they sought; "the light of the knowledge of the glory of God [shines] in the face of Christ," crucified and risen. 35

When Jesus prays he is already teaching us how to pray. His Prayer to his Father is the theological path (the path of Faith, hope, and charity) of our prayer to God. But the Gospel also gives us Jesus' explicit teaching on prayer. Like a wise teacher he takes hold of us where we are and Leads us progressively toward the Father. AddresSing the crowds following him, Jesus builds on what they already know of prayer from the Old Covenant and opens to them the newness of the coming Kingdom. Then he reveals this newness to them in parables. Finally, he will speak openly of the Father and the Holy Spirit to his disciples who will be the teachers of prayer in his Church.

In the first place these are Prayers that the Faithful hear and read in the Scriptures, but also that they make their own - especially those of the Psalms, in view of their fulfillment in Christ. 96 The Holy Spirit, who thus keeps the memory of Christ alive in his Church at prayer, also Leads her toward the fullness of truth and inspires new formulations expresSing the unfathomable mystery of Christ at work in his Church's life, sacraments, and mission. These formulations are developed in the great liturgical and spiritual traditions. the forms of prayer revealed in the apostolic and canonical Scriptures remain normative for Christian prayer.

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

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.

Another temptation, to which presumption opens the gate, is acedia. the spiritual writers understand by this a form of depression due to lax ascetical practice, decreaSing vigilance, carelessness of heart. "The spirit indeed is willing, but the flesh is weak." 21 The greater the height, the harder the fall. Painful as discouragement is, it is the reverse of presumption. the humble are not surprised by their distress; it Leads them to trust more, to hold fast in constancy.

This petition goes to the root of the preceding one, for our Sins result from our consenting to temptation; we therefore ask our Father not to "lead" us into temptation. It is difficult to translate the Greek verb used by a single English word: the Greek means both "do not allow us to enter into temptation" and "do not let us yield to temptation." 150 "God cannot be tempted by evil and he himself tempts no one"; 151 on the contrary, he wants to set us free from evil. We ask him not to allow us to take the way that Leads to sin. We are engaged in the battle "between flesh and spirit"; this petition implores the Spirit of discernment and strength.

The Holy Spirit makes us discern between trials, which are necessary for the growth of the inner man, 152 and temptation, which Leads to Sin and death. 153 We must also discern between being tempted and consenting to temptation. Finally, discernment unmasks the lie of temptation, whose object appears to be good, a "delight to the eyes" and desirable, 154 when in reality its fruit is death. God does not want to impose the good, but wants free beings.... There is a certain usefulness to temptation. No one but God knows what our soul has received from him, not even we ourselves. But temptation reveals it in order to teach us to know ourselves, and in this way we discover our evil inclinations and are obliged to give thanks for the goods that temptation has revealed to us. 155

Scandal is an attitude or behavior which Leads another to do evil. the person who gives scandal becomes his neighbor's tempter. He damages virtue and integrity; he may even draw his brother into spiritual death. Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense.

The theological virtues of Faith, hope, and charity inform and give life to the moral virtues. Thus charity Leads us to render to God what we as creatures owe him in all justice. the virtue of religion disposes us to have this attitude.

The Law of the Gospel "fulfills," refines, surpasses, and Leads the Old Law to its perfection. 21 In the Beatitudes, the New Law fulfills the divine promises by elevating and orienting them toward the "kingdom of heaven." It is addressed to those open to accepting this new hope with Faith - the poor, the humble, the afflicted, the pure of heart, those persecuted on account of Christ and so marks out the surpriSing ways of the Kingdom.

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

All men are implicated in Adam's Sin, as St. Paul affirms: "By one man's disobedience many (that is, all men) were made sinners": "sin came into the world through one man and death through sin, and so death spread to all men because all men sinned." 289 The Apostle contrasts the universality of sin and death with the universality of salvation in Christ. "Then as one man's trespass led to condemnation for all men, so one man's act of righteousness Leads to acquittal and life for all men." 290

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

Missionary paths. the Holy Spirit is the protagonist, "the principal agent of the whole of the Church's mission." 345 It is he who Leads the Church on her missionary paths. "This mission continues and, in the course of history, unfolds the mission of Christ, who was sent to evangelize the poor; so the Church, urged on by the Spirit of Christ, must walk the road Christ himself walked, a way of poverty and obedience, of service and self-sacrifice even to death, a death from which he emerged victorious by his resurrection." 346 So it is that "the blood of martyrs is the seed of Christians." 347

By her very mission, "the Church . . . travels the same journey as all humanity and shares the same earthly lot with the world: she is to be a leaven and, as it were, the soul of human society in its renewal by Christ and transformation into the family of God." 351 Missionary endeavor requires patience. It begins with the proclamation of the Gospel to peoples and groups who do not yet believe in Christ, 352 continues with the establishment of Christian communities that are "a sign of God's presence in the world," 353 and Leads to the foundation of local churches. 354 It must involve a process of inculturation if the Gospel is to take flesh in each people's culture. 355 There will be times of defeat. "With regard to individuals, groups, and peoples it is only by degrees that [the Church] touches and penetrates them and so receives them into a fullness which is Catholic." 356

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 affirmations of Sacred Scripture and the teachings of the Church on the subject of hell are a call to the responsibility incumbent upon man to make use of his freedom in view of his eternal destiny. They are at the same time an urgent call to conversion: "Enter by the narrow gate; for the gate is wide and the way is easy, that Leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few." 616

For all the baptized, children or adults, Faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism Leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.

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.

"Conjugal love involves a totality, in which all the elements of the person enter - appeal of the body and instinct, power of feeling and affectivity, aspiration of the spirit and of will. It aims at a deeply personal unity, a unity that, beyond union in one flesh, Leads to forming one heart and soul; it demands indissolubility and Faithfulness in definitive mutual giving; and it is open to fertility. In a word it is a question of the normal characteristics of all natural conjugal love, but with a new significance which not only purifies and strengthens them, but raises them to the extent of making them the expression of specifically Christian values." 150

All the sacraments, and principally those of Christian initiation, have as their goal the last Passover of the child of God which, through death, Leads him into the life of the Kingdom. Then what he confessed in Faith and hope will be fulfilled: "I look for the resurrection of the dead, and the life of the world to come." 182

The way of Christ "Leads to life"; a contrary way "leads to destruction." 20 The Gospel parable of the two ways remains ever present in the catechesis of the Church; it shows the importance of moral decisions for our salvation: "There are two ways, the one of life, the other of death; but between the two, there is a great difference." 21

Catechesis has to reveal in all clarity the joy and the demands of the way of Christ. 22 Catechesis for the "newness of life" 23 in him should be: -a catechesis of the Holy Spirit, the interior Master of life according to Christ, a gentle guest and friend who inspires, guides, corrects, and strengthens this life; -a catechesis of grace, for it is by grace that we are saved and again it is by grace that our works can bear fruit for eternal life; -a catechesis of the beatitudes, for the way of Christ is summed up in the beatitudes, the only path that Leads to the eternal beatitude for which the human heart longs; -a catechesis of Sin and forgiveness, for unless man acknowledges that he is a sinner he cannot know the truth about himself, which is a condition for acting justly; and without the offer of forgiveness he would not be able to bear this truth; -a catechesis of the human virtues which causes one to grasp the beauty and attraction of right dispositions towards goodness; -a catechesis of the Christian virtues of Faith, hope, and charity, generously inspired by the example of the saints; -a catechesis of the twofold commandment of charity set forth in the Decalogue; -an ecclesial catechesis, for it is through the manifold exchanges of "spiritual goods" in the "communion of saints" that Christian life can grow, develop, and be communicated.

The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and Leads to "the slavery of Sin." 28

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.