Prayer is the life of the new Heart. It ought to animate us at every moment. But we tend to forget him who is our life and our all. This is why the Fathers of the spiritual life in the Deuteronomic and prophetic traditions insist that prayer is a remembrance of God Often awakened by the memory of the heart "We must remember God more often than we draw breath." 1 But we cannot pray "at all times" if we do not pray at specific times, consciously willing it These are the special times of Christian prayer, both in intensity and duration.

All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism Often implies divination or magical practices; the Church for her part warns the Faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity.

Outward sacrifice, to be genuine, must be the expression of spiritual sacrifice: "The sacrifice acceptable to God is a broken spirit...." 17 The prophets of the Old Covenant Often denounced sacrifices that were not from the Heart or not coupled with love of neighbor. 18 Jesus recalls the words of the prophet Hosea: "I desire mercy, and not sacrifice." 19 The only perfect sacrifice is the one that Christ offered on the cross as a total offering to the Father's love and for our salvation. 20 By uniting ourselves with his sacrifice we can make our lives a sacrifice to God.

Ever since St. Augustine, the Ten Commandments have occupied a predominant place in the catechesis of baptismal candidates and the Faithful. In the fifteenth century, the custom arose of expressing the commandments of the Decalogue in rhymed formulae, easy to memorize and in positive form. They are still in use today. the catechisms of the Church have Often expounded Christian morality by following the order of the Ten Commandments.

The virtue of solidarity goes beyond material goods. In spreading the spiritual goods of the Faith, the Church has promoted, and Often opened new paths for, the development of temporal goods as well. and so throughout the centuries has the Lord's saying been verified: "Seek first his kingdom and his righteousness, and all these things shall be yours as well": 47

These differences belong to God's plan, who wills that each receive what he needs from others, and that those endowed with particular "talents" share the benefits with those who need them. These differences encourage and Often oblige persons to practice generosity, kindness, and sharing of goods; they foster the mutual enrichment of cultures:

Without the help of grace, men would not know how "to discern the Often narrow path between the cowardice which gives in to evil, and the violence which under the illusion of fighting evil only makes it worse." 13 This is the path of charity, that is, of the love of God and of neighbor. Charity is the greatest social commandment. It respects others and their rights. It requires the practice of justice, and it alone makes us capable of it. Charity inspires a life of self-giving: "Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it." 14

Temperance is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods. It ensures the will's mastery over instincts and keeps desires within the limits of what is honorable. the temperate person directs the sensitive appetites toward what is good and maintains a healthy discretion: "Do not follow your inclination and strength, walking according to the desires of your Heart." 72 Temperance is Often praised in the Old Testament: "Do not follow your base desires, but restrain your appetites." 73 In the New Testament it is called "moderation" or "sobriety." We ought "to live sober, upright, and Godly lives in this world." 74

Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the "virtue of religion." Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. the just man, Often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. "You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor." 68 "Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven." 69

This ignorance can Often be imputed to personal responsibility. This is the case when a man "takes little trouble to find out what is true and good, or when conscience is by degrees almost blinded through the habit of committing sin." 59 In such cases, the person is culpable for the evil he commits.

It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life Often distracts us from any reflection, self-examination or introspection:

Threats to freedom. the exercise of freedom does not imply a right to say or do everything. It is false to maintain that man, "the subject of this freedom," is "an individual who is fully self-sufficient and whose finality is the satisfaction of his own interests in the enjoyment of earthly goods." 33 Moreover, the economic, social, political, and cultural conditions that are needed for a just exercise of freedom are too Often disregarded or violated. Such situations of blindness and injustice injure the moral life and involve the strong as well as the weak in the temptation to sin against charity. By deviating from the moral law man violates his own freedom, becomes imprisoned within himself, disrupts neighborly fellowship, and rebels against divine truth.

Sacramentals are instituted for the sanctification of certain ministries of the Church, certain states of life, a great variety of circumstances in Christian life, and the use of many things helpful to man. In accordance with bishops' pastoral decisions, they can also respond to the needs, culture, and special history of the Christian people of a particular region or time. They always include a Prayer, Often accompanied by a specific sign, such as the laying on of hands, the sign of the cross, or the sprinkling of holy water (which recalls Baptism).

We must also remember the great number of single persons who, because of the particular circumstances in which they have to live - Often not of their choosing - are especially close to Jesus' Heart and therefore deserve the special affection and active solicitude of the Church, especially of pastors. Many remain without a human family often due to conditions of poverty. Some live their situation in the spirit of the Beatitudes, serving God and neighbor in exemplary fashion. the doors of homes, the "domestic churches," and of the great family which is the Church must be open to all of them. "No one is without a family in this world: the Church is a home and family for everyone, especially those who 'labor and are heavy laden.'" 170

In our own time, in a world Often alien and even hostile to Faith, believing families are of primary importance as centers of living, radiant faith. For this reason the Second Vatican Council, using an ancient expression, calls the family the Ecclesia domestica. 166 It is in the bosom of the family that parents are "by word and example . . . the first heralds of the faith with regard to their children. They should encourage them in the vocation which is proper to each child, fostering with special care any religious vocation." 167

Christ chose to be born and grow up in the bosom of the holy family of Joseph and Mary. the Church is nothing other than "the family of God." From the beginning, the core of the Church was Often constituted by those who had become believers "together with all [their] household." 164 When they were converted, they desired that "their whole household" should also be saved. 165 These families who became believers were islands of Christian life in an unbelieving world.

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:

Atheism is Often based on a false conception of human autonomy, exaggerated to the point of refusing any dependence on God. 63 Yet, "to acknowledge God is in no way to oppose the dignity of man, since such dignity is grounded and brought to perfection in God...." 64 "For the Church knows full well that her message is in harmony with the most secret desires of the human Heart." 65

Agnosticism can sometimes include a certain search for God, but it can equally express indifferentism, a flight from the ultimate question of existence, and a sluggish moral conscience. Agnosticism is all too Often equivalent to practical atheism.

Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, Often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life.

The invocation of the holy name of Jesus is the simplest way of praying always. When the holy name is repeated Often by a humbly attentive Heart, the Prayer is not lost by heaping up empty phrases, 19 but holds fast to the word and "brings forth fruit with patience." 20 This prayer is possible "at all times" because it is not one occupation among others but the only occupation: that of loving God, which animates and transfigures every action in Christ Jesus.

St. Luke in his gospel Often expresses wonder and praise at the marvels of Christ and in his Acts of the Apostles stresses them as actions of the Holy Spirit: the community of Jerusalem, the invalid healed by Peter and John, the crowd that gives glory to God for that, and the pagans of Pisidia who "were glad and glorified the word of God." 123

As in the Prayer of petition, every event and need can become an offering of thanksgiving. the letters of St. Paul Often begin and end with thanksgiving, and the Lord Jesus is always present in it: "Give thanks in all circumstances; for this is the will of God in Christ Jesus for you"; "Continue steadfastly in prayer, being watchful in it with thanksgiving." 120

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.

For the People of God, the Temple was to be the place of their education in Prayer: pilgrimages, feasts and sacrifices, the evening offering, the incense, and the bread of the Presence (“shewbread") - all these signs of the holiness and glory of God Most High and Most Near were appeals to and ways of prayer. But ritualism Often encouraged an excessively external worship. the people needed education in Faith and conversion of Heart; this was the mission of the prophets, both before and after the Exile.

"Thus the Lord used to speak to Moses face to face, as a man speaks to his friend." 21 Moses' Prayer is characteristic of contemplative prayer by which God's servant remains Faithful to his mission. Moses converses with God Often and at length, climbing the mountain to hear and entreat him and coming down to the people to repeat the words of his God for their guidance. Moses "is entrusted with all my house. With him I speak face to face, clearly, not in riddles," for "Moses was very humble, more so than anyone else on the face of the earth." 22

Where does Prayer come from? Whether prayer is expressed in words or gestures, it is the whole man who prays. But in naming the source of prayer, Scripture speaks sometimes of the soul or the spirit, but most Often of the Heart (more than a thousand times). According to Scripture, it is the heart that prays. If our heart is far from God, the words of prayer are in vain.

Envy represents a form of sadness and therefore a refusal of charity; the baptized person should struggle against it by exercising good will. Envy Often comes from pride; the baptized person should train himself to live in humility:

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.

Charity and respect for the truth should dictate the response to every request for information or communication. the good and safety of others, respect for privacy, and the common good are sufficient reasons for being silent about what ought not be known or for making use of a discreet language. the duty to avoid scandal Often commands strict discretion. No one is bound to reveal the truth to someone who does not have the right to know it. 282

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

Economic life brings into play different interests, Often opposed to one another. This explains why the conflicts that characterize it arise. 215 Efforts should be made to reduce these conflicts by negotiation that respects the rights and duties of each social partner: those responsible for business enterprises, representatives of wage - earners (for example, trade unions), and public authorities when appropriate.

Divorce is immoral also because it introduces disorder into the family and into society. This disorder brings grave harm to the deserted spouse, to children traumatized by the separation of their parents and Often torn between them, and because of its contagious effect which makes it truly a plague on society.

Chastity has laws of growth which progress through stages marked by imperfection and too Often by sin. "Man . . . day by day builds himself up through his many free decisions; and so he knows, loves, and accomplishes moral good by stages of growth." 129

In times past, cruel practices were commonly used by legitimate governments to maintain law and order, Often without protest from the Pastors of the Church, who themselves adopted in their own tribunals the prescriptions of Roman law concerning torture. Regrettable as these facts are, the Church always taught the duty of clemency and mercy. She forbade clerics to shed blood. In recent times it has become evident that these cruel practices were neither necessary for public order, nor in conformity with the legitimate rights of the human person. On the contrary, these practices led to ones even more degrading. It is necessary to work for their abolition. We must pray for the victims and their tormentors.

It can seem difficult, even impossible, to bind oneself for life to another human being. This makes it all the more important to proclaim the Good News that God loves us with a definitive and irrevocable love, that married couples share in this love, that it supports and sustains them, and that by their own Faithfulness they can be witnesses to God's Faithful love. Spouses who with God's grace give this witness, Often in very difficult conditions, deserve the gratitude and support of the ecclesial community. 156

In many countries the situation of a mixed marriage (marriage between a Catholic and a baptized non-Catholic) Often arises. It requires particular attention on the part of couples and their pastors. A case of marriage with disparity of cult (between a Catholic and a nonbaptized person) requires even greater circumspection.

The Jewish people and their spiritual leaders viewed Jesus as a rabbi. 340 He Often argued within the framework of rabbinical interpretation of the Law. 341 Yet Jesus could not help but offend the teachers of the Law, for he was not content to propose his interpretation alongside theirs but taught the people "as one who had authority, and not as their scribes". 342 In Jesus, the same Word of God that had resounded on Mount Sinai to give the written Law to Moses, made itself heard anew on the Mount of the Beatitudes. 343 Jesus did not abolish the Law but fulfilled it by giving its ultimate interpretation in a divine way: "You have heard that it was said to the men of old. . . But I say to you. . ." 344 With this same divine authority, he disavowed certain human traditions of the Pharisees that were "making void the word of God". 345

Many of Jesus' deeds and words constituted a "sign of contradiction", 321 but more so for the religious authorities in Jerusalem, whom the Gospel according to John Often calls simply "the Jews", 322 than for the ordinary People of God. 323 To be sure, Christ's relations with the Pharisees were not exclusively polemical. Some Pharisees warn him of the danger he was courting; 324 Jesus praises some of them, like the scribe of Mark 12:34, and dines several times at their homes. 325 Jesus endorses some of the teachings imparted by this religious elite of God's people: the resurrection of the dead, 326 certain forms of piety (almsgiving, fasting and Prayer), 327 The custom of addressing God as Father, and the centrality of the commandment to love God and neighbour. 328

Jesus recalls the martyrdom of the prophets who had been put to death in Jerusalem. Nevertheless he persists in calling Jerusalem to gather around him: "How Often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" 306 When Jerusalem comes into view he weeps over her and expresses once again his Heart's desire: "Would that even today you knew the things that make for peace! But now they are hid from your eyes." 307

Very Often in the Gospels people address Jesus as "Lord". This title testifies to the respect and trust of those who approach him for help and healing. 62 At the prompting of the Holy Spirit, "Lord" expresses the recognition of the divine mystery of Jesus. 63 In the encounter with the risen Jesus, this title becomes adoration: "My Lord and my God!" It thus takes on a connotation of love and affection that remains proper to the Christian tradition: "It is the Lord!" 64

In Sacred Scripture the term "soul" Often refers to human life or the entire human person. 230 But "soul" also refers to the innermost aspect of man, that which is of greatest value in him, 231 that by which he is most especially in God's image: "soul" signifies the spiritual principle in man.

We firmly believe that God is master of the world and of its history. But the ways of his providence are Often unknown to us. Only at the end, when our partial knowledge ceases, when we see God "face to face", 184 will we fully know the ways by which - even through the dramas of evil and sin - God has guided his creation to that definitive sabbath rest 185 for which he created heaven and earth.

To human beings God even gives the power of freely sharing in his providence by entrusting them with the responsibility of "subduing" the earth and having dominion over it. 168 God thus enables men to be intelligent and free causes in order to complete the work of creation, to perfect its harmony for their own good and that of their neighbours. Though Often unconscious collaborators with God's will, they can also enter deliberately into the divine plan by their actions, their Prayers and their sufferings. 169 They then fully become "God's fellow workers" and co-workers for his kingdom. 170

And so we see the Holy Spirit, the principal author of Sacred Scripture, Often attributing actions to God without mentioning any secondary causes. This is not a "primitive mode of speech", but a profound way of recalling God's primacy and absolute Lordship over history and the world, 165 and so of educating his people to trust in him. the Prayer of the Psalms is the great school of this trust. 166

Human intelligence is surely already capable of finding a response to the question of origins. the existence of God the Creator can be known with certainty through his works, by the light of human reason, 122 even if this knowledge is Often obscured and disfigured by error. This is why Faith comes to confirm and enlighten reason in the correct understanding of this truth: "By faith we understand that the world was created by the word of God, so that what is seen was made out of things which do not appear." 123

Many religions invoke God as "Father". the deity is Often considered the "father of gods and of men". In Israel, God is called "Father" inasmuch as he is Creator of the world. 59 Even more, God is Father because of the covenant and the gift of the law to Israel, "his first-born son". 60 God is also called the Father of the king of Israel. Most especially he is "the Father of the poor", of the orphaned and the widowed, who are under his loving protection. 61

Our presentation of the Faith will follow the Apostles' Creed, which constitutes, as it were, "the oldest Roman catechism". the presentation will be completed however by constant references to the Nicene Creed, which is Often more explicit and more detailed.

"These three parts are distinct although connected with one another. According to a comparison Often used by the Fathers, we call them articles. Indeed, just as in our bodily members there are certain articulations which distinguish and separate them, so too in this profession of Faith, the name "articles" has justly and rightly been given to the truths we must believe particularly and distinctly." 6 In accordance with an ancient tradition, already attested to by St. Ambrose, it is also customary to reckon the articles of the Creed as twelve, thus symbolizing the fullness of the apostolic faith by the number of the apostles. 7

Now, however, "we walk by Faith, not by sight"; 49 we perceive God as "in a mirror, dimly" and only "in part". 50 Even though enlightened by him in whom it believes, faith is Often lived in darkness and can be put to the test. the world we live in often seems very far from the one promised us by faith. Our experiences of evil and suffering, injustice and death, seem to contradict the Good News; they can shake our faith and become a temptation against it.

In many ways, throughout history down to the present day, men have given expression to their quest for God in their religious beliefs and behaviour: in their Prayers, sacrifices, rituals, meditations, and so forth. These forms of religious expression, despite the ambiguities they Often bring with them, are so universal that one may well call man a religious being:

The quotations, also in small print, from patristic, liturgical, magisterial or hagiographical sources, are intended to enrich the doctrinal presentations. These texts have Often been chosen with a view to direct catechetical use.

Going even further, Jesus perfects the dietary law, so important in Jewish daily life, by revealing its pedagogical meaning through a divine interpretation: "Whatever goes into a man from outside cannot defile him. . . (Thus he declared all foods clean.). . . What comes out of a man is what defiles a man. For from within, out of the Heart of man, come evil thoughts. . ." 346 In presenting with divine authority the definitive interpretation of the Law, Jesus found himself confronted by certain teachers of the Law who did not accept his interpretation of the Law, guaranteed though it was by the divine signs that accompanied it. 347 This was the case especially with the sabbath laws, for he recalls, Often with rabbinical arguments, that the sabbath rest is not violated by serving God and neighbour, 348 which his own healings did.

In her Magisterial teaching of the Faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured." 389 Taking into account the fact that our sins affect Christ himself, 390 The Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too Often burdened the Jews alone:

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:

Often Jesus asks the sick to believe. 107 He makes use of signs to heal: spittle and the laying on of hands, 108 mud and washing. 109 The sick try to touch him, "for power came forth from him and healed them all." 110 and so in the sacraments Christ continues to "touch" us in order to heal us.

Illness can lead to anguish, self-absorption, sometimes even despair and revolt against God. It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is. Very Often illness provokes a search for God and a return to him.

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

The Church obliges the Faithful "to take part in the Divine Liturgy on Sundays and feast days" and, prepared by the sacrament of Reconciliation, to receive the Eucharist at least once a year, if possible during the Easter season. 221 But the Church strongly encourages the Faithful to receive the holy Eucharist on Sundays and feast days, or more Often still, even daily.

In the New Testament, the memorial takes on new meaning. When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present the sacrifice Christ offered once for all on the cross remains ever present. 183 "As Often as the sacrifice of the Cross by which 'Christ our Pasch has been sacrificed' is celebrated on the altar, the work of our redemption is carried out." 184

In the first centuries Confirmation generally comprised one single celebration with Baptism, forming with it a "double sacrament," according to the expression of St. Cyprian. Among other reasons, the multiplication of infant baptisms all through the year, the increase of rural parishes, and the growth of dioceses Often prevented the bishop from being present at all baptismal celebrations. In the West the desire to reserve the completion of Baptism to the bishop caused the temporal separation of the two sacraments. the East has kept them united, so that Confirmation is conferred by the priest who baptizes. But he can do so only with the "myron" consecrated by a bishop. 100

"The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. the main reason for this pre-eminence is that, as a combination of sacred music and words, it forms a necessary or integral part of solemn liturgy." 20 The composition and singing of inspired psalms, Often accompanied by musical instruments, were already closely linked to the liturgical celebrations of the Old Covenant. the Church continues and develops this tradition: "Address . . . one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your Heart." "He who sings prays twice." 21

Signs taken up by Christ. In his preaching the Lord Jesus Often makes use of the signs of creation to make known the mysteries of the Kingdom of God. 17 He performs healings and illustrates his preaching with physical signs or symbolic gestures. 18 He gives new meaning to the deeds and signs of the Old Covenant, above all to the Exodus and the Passover, 19 for he himself is the meaning of all these signs.

The great religions of mankind witness, Often impressively, to this cosmic and symbolic meaning of religious rites. the liturgy of the Church presupposes, integrates and sanctifies elements from creation and human culture, conferring on them the dignity of signs of grace, of the new creation in Jesus Christ.

In the book of the prophet Isaiah, we find the expression "God of truth" (literally "God of the Amen"), that is, the God who is Faithful to his promises: "He who blesses himself in the land shall bless himself by the God of truth [amen]." 645 Our Lord Often used the word "Amen," sometimes repeated, 646 to emphasize the trustworthiness of his teaching, his authority founded on God's truth.

Jesus Often speaks of "Gehenna" of "the unquenchable fire" reserved for those who to the end of their lives refuse to believe and be converted, where both soul and body can be lost. 612 Jesus solemnly proclaims that he "will send his angels, and they will gather . . . all evil doers, and throw them into the furnace of fire," 613 and that he will pronounce the condemnation: "Depart from me, you cursed, into the eternal fire!" 614

How are we to understand this affirmation, Often repeated by the Church Fathers? 335 Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:

"The Church of Christ is really present in all legitimately organized local groups of the Faithful, which, in so far as they are united to their pastors, are also quite appropriately called Churches in the New Testament.... In them the Faithful are gathered together through the preaching of the Gospel of Christ, and the mystery of the Lord's Supper is celebrated.... In these communities, though they may Often be small and poor, or existing in the diaspora, Christ is present, through whose power and influence the One, Holy, Catholic, and Apostolic Church is constituted." 312

In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, Often enough, men of both sides were to blame." 269 The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism 270 - do not occur without human sin:

The unity of Christ and the Church, head and members of one Body, also implies the distinction of the two within a personal relationship. This aspect is Often expressed by the image of bridegroom and bride. the theme of Christ as Bridegroom of the Church was prepared for by the prophets and announced by John the Baptist. 234 The Lord referred to himself as the "bridegroom." 235 The Apostle speaks of the whole Church and of each of the Faithful, members of his Body, as a bride "betrothed" to Christ the Lord so as to become but one spirit with him. 236 The Church is the spotless bride of the spotless Lamb. 237 "Christ loved the Church and gave himself up for her, that he might sanctify her." 238 He has joined her with himself in an everlasting covenant and never stops caring for her as for his own body: 239

"Often, too, the Church is called the building of God. the Lord compared himself to the stone which the builders rejected, but which was made into the comer-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband. 148

The texts of Sacred Scripture are Often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.