"In accord with the knowledge, competence, and preeminence which they possess, [lay people] have the right and even at times a duty to Manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to the other Christian Faithful, with due regard to the integrity of faith and morals and reverence toward their pastors, and with consideration for the common good and the dignity of perSons." 443

It is the whole community, the Body of Christ united with its Head, that celebrates. "Liturgical services are not private functions but are celebrations of the Church which is 'the sacrament of unity,' namely, the holy people united and organized under the authority of the bishops. Therefore, liturgical services pertain to the whole Body of the Church. They Manifest it, and have effects upon it. But they touch individual members of the Church in different ways, depending on their orders, their role in the liturgical services, and their actual participation in them." 7 For this reaSon, "rites which are meant to be celebrated in common, with the Faithful present and actively participating, should as far as possible be celebrated in that way rather than by an individual and quasi-privately." 8

All the signs in the liturgical celebrations are related to Christ: as are sacred images of the holy Mother of God and of the saints as well. They truly signify Christ, who is glorified in them. They make Manifest the "cloud of witnesses" 29 who continue to participate in the Salvation of the world and to whom we are united, above all in sacramental celebrations. Through their icons, it is man "in the image of God," finally transfigured "into his likeness," 30 who is revealed to our Faith. So too are the angels, who also are recapitulated in Christ:

The diverse liturgical traditions have arisen by very reaSon of the Church's mission. Churches of the same geographical and cultural area came to celebrate the Mystery of Christ through particular expressions characterized by the culture: in the tradition of the "deposit of Faith," 67 in liturgical symbolism, in the organization of fraternal communion, in the theological understanding of the mysteries, and in various forms of holiness. Through the liturgical life of a local church, Christ, the light and Salvation of all peoples, is made Manifest to the particular people and culture to which that Church is sent and in which she is rooted. the Church is catholic, capable of integrating into her unity, while purifying them, all the authentic riches of cultures. 68

Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness." 19 Jesus' gesture is a Manifestation of his self-emptying. 20 The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beLoved Son." 21

Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. 50 The sheer gratuitousness of the grace of Salvation is particularly Manifest in infant Baptism. the Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth. 51

The miracles of the multiplication of the loaves, when the Lord says the blessing, breaks and distributes the loaves through his disciples to feed the multitude, prefigure the superabundance of this unique bread of his Eucharist. 156 The sign of water turned into wine at Cana already announces the Hour of Jesus' glorification. It makes Manifest the fulfillment of the wedding feast in the Father's kingdom, where the Faithful will drink the new wine that has become the Blood of Christ. 157

All gather together. Christians come together in one place for the Eucharistic assembly. At its head is Christ himself, the principal agent of the Eucharist. He is high priest of the New Covenant; it is he himself who presides invisibly over every Eucharistic celebration. It is in representing him that the bishop or priest acting in the perSon of Christ the head (in persona Christi capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer. All have their own active parts to play in the celebration, each in his own way: readers, those who bring up the offerings, those who give communion, and the whole people whose "Amen" Manifests their participation.

Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice. the sacrificial character of the Eucharist is Manifested in the very words of institution: "This is my body which is given for you" and "This cup which is poured out for you is the New Covenant in my blood." 185 In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he "poured out for many for the forgiveness of sins." 186

The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the sick and those absent outside of Mass. As Faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reaSon that the tabernacle should be located in an especially worthy place in the church and should be constructed in such a way that it emphasizes and Manifests the truth of the real presence of Christ in the Blessed Sacrament.

The sacraments are "of the Church" in the double sense that they are "by her" and "for her." They are "by the Church," for she is the sacrament of Christ's action at work in her through the mission of the Holy Spirit. They are "for the Church" in the sense that "the sacraments make the Church," 35 since they Manifest and communicate to men, above all in the Eucharist, the Mystery of communion with the God who is Love, One in three perSons.

The Spirit and the Church cooperate to Manifest Christ and his work of Salvation in the liturgy. Primarily in the Eucharist, and by analogy in the other sacraments, the liturgy is the memorial of the Mystery of salvation. the Holy Spirit is the Church's living memory. 19

They Manifest to everyone the interior aspect of the Mystery of the Church, that is, perSonal intimacy with Christ. Hidden from the eyes of men, the life of the hermit is a silent preaching of the Lord, to whom he has surrendered his life simply because he is everything to him. Here is a particular call to find in the desert, in the thick of spiritual battle, the glory of the Crucified One.

Already dedicated to him through Baptism, the perSon who surrenders himself to the God he Loves above all else thereby consecrates himself more intimately to God's service and to the good of the Church. By this state of life consecrated to God, the Church Manifests Christ and shows us how the Holy Spirit acts so wonderfully in her. and so the first mission of those who profess the evangelical counsels is to live out their consecration. Moreover, "since members of institutes of consecrated life dedicate themselves through their consecration to the service of the Church they are obliged in a special manner to engage in missionary work, in accord with the character of the institute." 474

In the Church, which is like the sacrament - the sign and instrument - of God's own life, the consecrated life is seen as a special sign of the Mystery of redemption. To follow and imitate Christ more nearly and to Manifest more clearly his self-emptying is to be more deeply present to one's contemporaries, in the heart of Christ. For those who are on this "narrower" path encourage their brethren by their example, and bear striking witness "that the world cannot be transfigured and offered to God without the spirit of the beatitudes." 475

Communion of charisms. Within the communion of the Church, the Holy Spirit "distributes special graces among the Faithful of every rank" for the building up of the Church. 482 Now, "to each is given the Manifestation of the Spirit for the common good." 483

Mary's role in the Church is inseparable from her union with Christ and flows directly from it. "This union of the mother with the Son in the work of Salvation is made Manifest from the time of Christ's virginal conception up to his death"; 502 it is made manifest above all at the hour of his Passion:

Death puts an end to human life as the time open to either accepting or rejecting the divine grace Manifested in Christ. 590 The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and Faith. the parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul -a destiny which can be different for some and for others. 591

As the work of Christ liturgy is also an action of his Church. It makes the Church present and Manifests her as the visible sign of the communion in Christ between God and men. It engages the Faithful in the new life of the community and involves the "conscious, active, and fruitful participation" of everyone. 9

The Church was made Manifest to the world on the day of Pentecost by the outpouring of the Holy Spirit. 1 The gift of the Spirit ushers in a new era in the "dispensation of the Mystery" the age of the Church, during which Christ manifests, makes present, and communicates his work of Salvation

The divine blessings were made Manifest in astonishing and saving events: the birth of Isaac, the escape from Egypt (Passover and Exodus), the gift of the promised land, the election of David, the presence of God in the Temple, the purifying exile, and return of a "small remnant." the Law, the Prophets, and the Psalms, interwoven in the liturgy of the Chosen People, recall these divine blessings and at the same time respond to them with blessings of praise and thanksgiving.

In this sacramental dispensation of Christ's Mystery the Holy Spirit acts in the same way as at other times in the economy of Salvation: he prepares the Church to encounter her Lord; he recalls and makes Christ Manifest to the Faith of the assembly. By his transforming power, he makes the mystery of Christ present here and now. Finally the Spirit of communion unites the Church to the life and mission of Christ. The Holy Spirit prepares for the reception of Christ

The Holy Spirit gives to some a special charism of healing 118 so as to make Manifest the power of the grace of the risen Lord. But even the most intense prayers do not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord that "my grace is sufficient for you, for my power is made perfect in weakness," and that the sufferings to be endured can mean that "in my flesh I complete what is lacking in Christ's afflictions for the sake of his Body, that is, the Church." 119

Every man experiences evil around him and within himself. This experience makes itself felt in the relationships between man and woman. Their union has always been threatened by discord, a spirit of domination, infidelity, jealousy, and conflicts that can escalate into hatred and separation. This disorder can Manifest itself more or less acutely, and can be more or less overcome according to the circumstances of cultures, eras, and individuals, but it does seem to have a universal character.

Organ transplants are in conformity with the moral law if the physical and psychological dangers and risks incurred by the donor are proportionate to the good sought for the recipient. Donation of organs after death is a noble and meritorious act and is to be encouraged as a Manifestation of generous solidarity. It is not morally acceptable if the donor or those who legitimately speak for him have not given their explicit consent. It is furthermore morally inadmissible directly to bring about the disabling mutilation or death of a human being, even in order to delay the death of other perSons.

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

"Men could not live with one another if there were not mutual confidence that they were being truthful to one another." 262 The virtue of truth gives another his just due. Truthfulness keeps to the just mean between what ought to be expressed and what ought to be kept secret: it entails honesty and discretion. In justice, "as a matter of honor, one man owes it to another to Manifest the truth." 263

The duty of Christians to take part in the life of the Church impels them to act as witnesses of the Gospel and of the obligations that flow from it. This witness is a transmission of the Faith in words and deeds. Witness is an act of justice that establishes the truth or makes it known. 268 All Christians by the example of their lives and the witness of their word, wherever they live, have an obligation to Manifest the new man which they have put on in Baptism and to reveal the power of the Holy Spirit by whom they were strengthened at Confirmation.

The "pure in heart" are promised that they will see God face to face and be like him. 311 Purity of heart is the precondition of the vision of God. Even now it enables us to see according to God, to accept others as "neighbors"; it lets us perceive the human body - ours and our neighbor's - as a temple of the Holy Spirit, a Manifestation of divine beauty.

"But now the righteousness of God has been Manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through Faith in Jesus Christ for all who believe." 332 Henceforth, Christ's faithful "have crucified the flesh with its passions and desires"; they are led by the Spirit and follow the desires of the Spirit. 333

Jesus often draws apart to pray in solitude, on a mountain, preferably at night. 46 He includes all men in his prayer, for he has taken on humanity in his incarnation, and he offers them to the Father when he offers himself. Jesus, the Word who has become flesh, shares by his human prayer in all that "his brethren" experience; he sympathizes with their weaknesses in order to free them. 47 It was for this that the Father sent him. His words and works are the visible Manifestation of his prayer in secret.

Beginning with Mary's unique cooperation with the working of the Holy Spirit, the Churches developed their prayer to the holy Mother of God, centering it on the perSon of Christ Manifested in his mysteries. In countless hymns and antiphons expressing this prayer, two movements usually alternate with one another: the first "magnifies" the Lord for the "great things" he did for his lowly servant and through her for all human beings 29 The second entrusts the supplications and praises of the children of God to the Mother of Jesus, because she now knows the humanity which, in her, the Son of God espoused.

Contemplative prayer is a union with the prayer of Christ insofar as it makes us participate in his Mystery. the mystery of Christ is celebrated by the Church in the Eucharist, and the Holy Spirit makes it come alive in contemplative prayer so that our charity will Manifest it in our acts.

The one and true God first reveals his glory to Israel. 6 The revelation of the vocation and truth of man is linked to the revelation of God. Man's vocation is to make God Manifest by acting in conformity with his creation "in the image and likeness of God":

Spiritual progress tends toward ever more intimate union with Christ. This union is called "mystical" because it participates in the Mystery of Christ through the sacraments - "the holy mysteries" - and, in him, in the mystery of the Holy Trinity. God calls us all to this intimate union with him, even if the special graces or extraordinary signs of this mystical life are granted only to some for the sake of Manifesting the gratuitous gift given to all.

Justification is the most excellent work of God's Love made Manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that "the justification of the wicked is a greater work than the creation of heaven and earth," because "heaven and earth will pass away but the Salvation and justification of the elect . . . will not pass away." 43 He holds also that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy.

Toward Christians who live in this situation, and who often keep the Faith and desire to bring up their children in a Christian manner, priests and the whole community must Manifest an attentive solicitude, so that they do not consider themselves separated from the Church, in whose life they can and must participate as baptized perSons:

"Christ, . . . in the very revelation of the Mystery of the Father and of his Love, makes man fully Manifest to himself and brings to light his exalted vocation." 2 It is in Christ, "the image of the invisible God," 3 that man has been created "in the image and likeness" of the Creator. It is in Christ, Redeemer and Savior, that the divine image, disfigured in man by the first sin, has been restored to its original beauty and ennobled by the grace of God. 4

By virtue of his soul and his spiritual powers of intellect and will, man is endowed with freedom, an "outstanding Manifestation of the divine image." 8

Jesus makes charity the new commandment. 96 By loving his own "to the end," 97 he makes Manifest the Father's Love which he receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. Whence Jesus says: "As the Father has loved me, so have I loved you; abide in my love." and again: "This is my commandment, that you love one another as I have loved you." 98

It is precisely in the Passion, when the mercy of Christ is about to vanquish it, that sin most clearly Manifests its violence and its many forms: unbelief, murderous hatred, shunning and mockery by the leaders and the people, Pilate's cowardice and the cruelty of the soldiers, Judas' betrayal - so bitter to Jesus, Peter's denial and the disciples' flight. However, at the very hour of darkness, the hour of the prince of this world, 126 The sacrifice of Christ secretly becomes the source from which the forgiveness of our sins will pour forth inexhaustibly.

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

Solidarity is Manifested in the first place by the distribution of goods and remuneration for work. It also presupposes the effort for a more just social order where tensions are better able to be reduced and conflicts more readily settled by negotiation.

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:

The holiness of God is the inaccessible center of his eternal Mystery. What is revealed of it in creation and history, Scripture calls "glory," the radiance of his majesty. 68 In making man in his image and likeness, God "crowned him with glory and honor," but by sinning, man fell "short of the glory of God." 69 From that time on, God was to Manifest his holiness by revealing and giving his name, in order to restore man to the image of his Creator. 70

"God, who creates and conserves all things by his Word, provides men with constant evidence of himself in created realities. and furthermore, wishing to open up the way to heavenly Salvation - he Manifested himself to our first parents from the very beginning." 6 He invited them to intimate communion with himself and clothed them with resplendent grace and justice.

Belief in the true Incarnation of the Son of God is the distinctive sign of Christian Faith: "By this you know the Spirit of God: every spirit which confesses that Jesus Christ has come in the flesh is of God." 85 Such is the joyous conviction of the Church from her beginning whenever she sings "the Mystery of our religion": "He was Manifested in the flesh." 86

The Father's only Son, conceived as man in the womb of the Virgin Mary, is "Christ", that is to say, anointed by the Holy Spirit, from the beginning of his human existence, though the Manifestation of this fact takes place only progressively: to the shepherds, to the magi, to John the Baptist, to the disciples. 123 Thus the whole life of Jesus Christ will make manifest "how God anointed Jesus of Nazareth with the Holy Spirit and with power." 124

Mary's virginity Manifests God's absolute initiative in the Incarnation. Jesus has only God as Father. "He was never estranged from the Father because of the human nature which he assumed. . . He is naturally Son of the Father as to his divinity and naturally son of his mother as to his humanity, but properly Son of the Father in both natures." 161

Christ's whole earthly life - his words and deeds, his silences and sufferings, indeed his manner of being and speaking - is Revelation of the Father. Jesus can say: "Whoever has seen me has seen the Father", and the Father can say: "This is my Son, my Chosen; listen to him!" 177 Because our Lord became man in order to do his Father's will, even the least characteristics of his mysteries Manifest "God's Love. . . among us". 178

Jesus was born in a humble stable, into a poor family. 202 Simple shepherds were the first witnesses to this event. In this poverty heaven's glory was made Manifest. 203 The Church never tires of singing the glory of this night:

The Epiphany is the Manifestation of Jesus as Messiah of Israel, Son of God and Saviour of the world. the great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee. 212 In the magi, representatives of the neighbouring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of Salvation through the Incarnation. the magi's coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations. 213 Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament. 214 The Epiphany shows that "the full number of the nations" now takes its "place in the family of the patriarchs", and acquires Israelitica dignitas 215 (is made "worthy of the heritage of Israel").

The flight into Egypt and the massacre of the innocents 217 make Manifest the opposition of darkness to the light: "He came to his own home, and his own people received him not." 218 Christ's whole life was lived under the sign of persecution. His own share it with him. 219 Jesus' departure from Egypt recalls the exodus and presents him as the definitive liberator of God's people. 220

Jesus' public life begins with his baptism by John in the Jordan. 228 John preaches "a baptism of repentance for the forgiveness of sins". 229 A crowd of sinners 230 - tax collectors and soldiers, Pharisees and Sadducees, and prostitutes - come to be baptized by him. "Then Jesus appears." the Baptist hesitates, but Jesus insists and receives baptism. Then the Holy Spirit, in the form of a dove, comes upon Jesus and a voice from heaven proclaims, "This is my beLoved Son." 231 This is the Manifestation ("Epiphany") of Jesus as Messiah of Israel and Son of God.

Christ stands at the heart of this gathering of men into the "family of God". By his word, through signs that Manifest the reign of God, and by sending out his disciples, Jesus calls all people to come together around him. But above all in the great Paschal Mystery - his death on the cross and his Resurrection - he would accomplish the coming of his kingdom. "and I, when I am lifted up from the earth, will draw all men to myself." Into this union with Christ all men are called. 250

Jesus accompanies his words with many "mighty works and wonders and signs", which Manifest that the kingdom is present in him and attest that he was the promised Messiah. 268

The Word became flesh so that thus we might know God's Love: "In this the love of God was made Manifest among us, that God sent his only Son into the world, so that we might live through him." 72 "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life." 73

By attributing to Jesus the divine title "Lord", the first confessions of the Church's Faith affirm from the beginning that the power, honour and glory due to God the Father are due also to Jesus, because "he was in the form of God", 65 and the Father Manifested the sovereignty of Jesus by raising him from the dead and exalting him into his glory. 66

After his Resurrection, Jesus' divine Sonship becomes Manifest in the power of his glorified humanity. He was "designated Son of God in power according to the Spirit of holiness by his Resurrection from the dead". 57 The apostles can confess: "We have beheld his glory, glory as of the only Son from the Father, full of grace and truth." 58

"The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious Manifestation of our Lord Jesus Christ." 28 Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian Faith gradually to grasp its full significance over the course of the centuries.

"The whole body of the Faithful. . . cannot err in matters of belief. This characteristic is shown in the supernatural appreciation of faith (sensus fidei) on the part of the whole people, when, from the bishops to the last of the faithful, they Manifest a universal consent in matters of faith and morals." 55

To be human, "man's response to God by Faith must be free, and... therefore nobody is to be forced to embrace the faith against his will. the act of faith is of its very nature a free act." 39 "God calls men to serve him in spirit and in truth. Consequently they are bound to him in conscience, but not coerced. . . This fact received its fullest Manifestation in Christ Jesus." 40 Indeed, Christ invited people to faith and conversion, but never coerced them. "For he bore witness to the truth but refused to use force to impose it on those who spoke against it. His kingdom... grows by the Love with which Christ, lifted up on the cross, draws men to himself." 41

Over the centuries, Israel's Faith was able to Manifest and deepen realization of the riches contained in the revelation of the divine name. God is unique; there are no other gods besides him. 24

The glory of God consists in the realization of this Manifestation and communication of his goodness, for which the world was created. God made us "to be his Sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace", 138 for "the glory of God is man fully alive; moreover man's life is the vision of God: if God's revelation through creation has already obtained life for all the beings that dwell on earth, how much more will the Word's manifestation of the Father obtain life for those who see God." 139 The ultimate purpose of creation is that God "who is the creator of all things may at last become "all in all", thus simultaneously assuring his own glory and our beatitude." 140

God is infinitely good and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the question of moral evil. Where does evil come from? "I sought whence evil comes and there was no solution", said St. Augustine, 257 and his own painful quest would only be resolved by his conversion to the living God. For "the Mystery of lawlessness" is clarified only in the light of the "mystery of our religion". 258 The revelation of divine Love in Christ Manifested at the same time the extent of evil and the superabundance of grace. 259 We must therefore approach the question of the origin of evil by fixing the eyes of our Faith on him who alone is its conqueror. 260

After that first sin, the world is virtually inundated by sin There is Cain's murder of his brother Abel and the universal corruption which follows in the wake of sin. Likewise, sin frequently Manifests itself in the history of Israel, especially as infidelity to the God of the Covenant and as transgression of the Law of Moses. and even after Christ's atonement, sin raises its head in countless ways among Christians. 287 Scripture and the Church's Tradition continually recall the presence and universality of sin in man's history:

Jesus' Resurrection glorifies the name of the Saviour God, for from that time on it is the name of Jesus that fully Manifests the supreme power of the "name which is above every name". 27 The evil spirits fear his name; in his name his disciples perform miracles, for the Father grants all they ask in this name. 28

Jesus' messianic consecration reveals his divine mission, "for the name 'Christ' implies 'he who anointed', 'he who was anointed' and 'the very anointing with which he was anointed'. the one who anointed is the Father, the one who was anointed is the Son, and he was anointed with the Spirit who is the anointing.'" 35 His eternal messianic consecration was revealed during the time of his earthly life at the moment of his baptism by John, when "God anointed Jesus of Nazareth with the Holy Spirit and with power", "that he might be revealed to Israel" 36 as its Messiah. His works and words will Manifest him as "the Holy One of God". 37

Jesus' entry into Jerusalem Manifested the coming of the kingdom that the King-Messiah was going to accomplish by the Passover of his Death and Resurrection. It is with the celebration of that entry on Palm Sunday that the Church's liturgy solemnly opens Holy Week.

Theophanies (Manifestations of God) light up the way of the promise, from the patriarchs to Moses and from Joshua to the visions that inaugurated the missions of the great prophets. Christian tradition has always recognized that God's Word allowed himself to be seen and heard in these theophanies, in which the cloud of the Holy Spirit both revealed him and concealed him in its shadow.

Mary, the all-holy ever-virgin Mother of God, is the masterwork of the mission of the Son and the Spirit in the fullness of time. For the first time in the plan of Salvation and because his Spirit had prepared her, the Father found the dwelling place where his Son and his Spirit could dwell among men. In this sense the Church's Tradition has often read the most beautiful texts on wisdom in relation to Mary. 101 Mary is acclaimed and represented in the liturgy as the "Seat of Wisdom." In her, the "wonders of God" that the Spirit was to fulfill in Christ and the Church began to be Manifested:

In Mary, the Holy Spirit Manifests the Son of the Father, now become the Son of the Virgin. She is the burning bush of the definitive theophany. Filled with the Holy Spirit she makes the Word visible in the humility of his flesh. It is to the poor and the first representatives of the gentiles that she makes him known. 106

At the end of this mission of the Spirit, Mary became the Woman, the new Eve ("mother of the living"), the mother of the "whole Christ." 108 As such, she was present with the Twelve, who "with one accord devoted themselves to prayer," 109 at the dawn of the "end time" which the Spirit was to inaugurate on the morning of Pentecost with the Manifestation of the Church.

On the day of Pentecost when the seven weeks of Easter had come to an end, Christ's Passover is fulfilled in the outpouring of the Holy Spirit, Manifested, given, and communicated as a divine perSon: of his fullness, Christ, the Lord, pours out the Spirit in abundance. 122

The mission of Christ and the Holy Spirit is brought to completion in the Church, which is the Body of Christ and the Temple of the Holy Spirit. This joint mission henceforth brings Christ's Faithful to share in his communion with the Father in the Holy Spirit. the Spirit prepares men and goes out to them with his grace, in order to draw them to Christ. the Spirit Manifests the risen Lord to them, recalls his word to them and opens their minds to the understanding of his Death and Resurrection. He makes present the Mystery of Christ, supremely in the Eucharist, in order to reconcile them, to bring them into communion with God, that they may "bear much fruit." 132

"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

As sacrament, the Church is Christ's instrument. "She is taken up by him also as the instrument for the Salvation of all," "the universal sacrament of salvation," by which Christ is "at once Manifesting and actualizing the Mystery of God's Love for men." 199 The Church "is the visible plan of God's love for humanity," because God desires "that the whole human race may become one People of God, form one Body of Christ, and be built up into one temple of the Holy Spirit." 200

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

From the beginning until "the fullness of time," 60 The joint mission of the Father's Word and Spirit remains hidden, but it is at work. God's Spirit prepares for the time of the Messiah. Neither is fully revealed but both are already promised, to be watched for and welcomed at their Manifestation. So, for this reaSon, when the Church reads the Old Testament, she searches there for what the Spirit, "who has spoken through the prophets," wants to tell us about Christ. 61

Cloud and light. These two images occur together in the Manifestations of the Holy Spirit. In the theophanies of the Old Testament, the cloud, now obscure, now luminous, reveals the living and saving God, while veiling the transcendence of his glory - with Moses on Mount Sinai, 43 at the tent of meeting, 44 and during the wandering in the desert, 45 and with Solomon at the dedication of the Temple. 46 In the Holy Spirit, Christ fulfills these figures. the Spirit comes upon the Virgin Mary and "overshadows" her, so that she might conceive and give birth to Jesus. 47 On the mountain of Transfiguration, the Spirit in the "cloud came and overshadowed" Jesus, Moses and Elijah, Peter, James and John, and "a voice came out of the cloud, saying, 'This is my Son, my Chosen; listen to him!'" 48 Finally, the cloud took Jesus out of the sight of the disciples on the day of his ascension and will reveal him as Son of man in glory on the day of his final coming. 49

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

Far from having been hostile to the Temple, where he gave the essential part of his teaching, Jesus was willing to pay the Temple-tax, associating with him Peter, whom he had just made the foundation of his future Church. 359 He even identified himself with the Temple by presenting himself as God's definitive dwelling-place among men. 360 Therefore his being put to bodily death 361 presaged the destruction of the Temple, which would Manifest the dawning of a new age in the history of Salvation: "The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father." 362

Consequently, St. Peter can formulate the apostolic Faith in the divine plan of Salvation in this way: "You were ransomed from the futile ways inherited from your fathers... with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made Manifest at the end of the times for your sake." 402 Man's sins, following on original sin, are punishable by death. 403 By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God." 404

By giving up his own Son for our sins, God Manifests that his plan for us is one of benevolent Love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins." 408 God "shows his love for us in that while we were yet sinners Christ died for us." 409

The Mystery of Christ's resurrection is a real event, with Manifestations that were historically verified, as the New Testament bears witness. In about A.D. 56 St. Paul could already write to the Corinthians: "I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, and that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the Twelve. . ." 490 The Apostle speaks here of the living tradition of the Resurrection which he had learned after his conversion at the gates of Damascus. 491

Christ's Resurrection is an object of Faith in that it is a transcendent intervention of God himself in creation and history. In it the three divine perSons act together as one, and Manifest their own proper characteristics. the Father's power "raised up" Christ his Son and by doing so perfectly introduced his Son's humanity, including his body, into the Trinity. Jesus is conclusively revealed as "Son of God in power according to the Spirit of holiness by his Resurrection from the dead". 514 St. Paul insists on the manifestation of God's power 515 through the working of the Spirit who gave life to Jesus' dead humanity and called it to the glorious state of Lordship.

The veiled character of the glory of the Risen One during this time is intimated in his mysterious words to Mary Magdalene: "I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God." 536 This indicates a difference in Manifestation between the glory of the risen Christ and that of the Christ exalted to the Father's right hand, a transition marked by the historical and transcendent event of the Ascension.

Since the Ascension God's plan has entered into its fulfilment. We are already at "the last hour". 553 "Already the final age of the world is with us, and the renewal of the world is irrevocably under way; it is even now anticipated in a certain real way, for the Church on earth is endowed already with a sanctity that is real but imperfect." 554 Christ's kingdom already Manifests its presence through the miraculous signs that attend its proclamation by the Church. 555 . . . until all things are subjected to him

The Church, a communion living in the Faith of the apostles which she transmits, is the place where we know the Holy Spirit: - in the Scriptures he inspired; - in the Tradition, to which the Church Fathers are always timely witnesses; - in the Church's Magisterium, which he assists; - in the sacramental liturgy, through its words and symbols, in which the Holy Spirit puts us into communion with Christ; - in prayer, wherein he intercedes for us; - in the charisms and ministries by which the Church is built up; - in the signs of apostolic and missionary life; - in the witness of saints through whom he Manifests his holiness and continues the work of Salvation.

The Church is ultimately one, holy, catholic, and apostolic in her deepest and ultimate identity, because it is in her that "the Kingdom of heaven," the "Reign of God," 380 already exists and will be fulfilled at the end of time. the kingdom has come in the perSon of Christ and grows mysteriously in the hearts of those incorporated into him, until its full eschatological Manifestation. Then all those he has redeemed and made "holy and blameless before him in Love," 381 will be gathered together as the one People of God, the "Bride of the Lamb," 382 "the holy city Jerusalem coming down out of heaven from God, having the glory of God." 383 For "the wall of the city had twelve foundations, and on them the twelve names of the twelve apostles of the Lamb." 384