This "as" is not unique in Jesus' teaching: "You, therefore, must be perfect, as your heavenly Father is perfect"; "Be merciful, even as your Father is merciful"; "A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another." 139 It is impossible to keep the Lord's commandment by imitating the divine model from outside; there has to be a vital Participation, coming from the depths of the heart, in the holiness and the mercy and the love of our God. Only the Spirit by whom we live can make "ours" the same mind that was in Christ Jesus. 140 Then the unity of forgiveness becomes possible and we find ourselves "forgiving one another, as God in Christ forgave" us. 141

"Participation" is the voluntary and generous engagement of a perSon in social interchange. It is necessary that all participate, each according to his position and role, in promoting the Common Good. This obligation is inherent in the dignity of the human person.

Certain societies, such as the family and the state, correspond more directly to the nature of man; they are necessary to him. To promote the Participation of the greatest number in the life of a society, the creation of voluntary associations and institutions must be encouraged "on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs." 5 This "socialization" also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the perSon, especially the sense of initiative and responsibility, and helps guarantee his rights. 6

The human virtues are rooted in the theological virtues, which adapt man's faculties for Participation in the divine nature: 76 for the theological virtues relate directly to God. They dispose Christians to live in a relationship with the Holy Trinity. They have the One and Triune God for their origin, motive, and object.

The Christian funeral confers on the deceased neither a Sacrament nor a sacramental since he has "passed" beyond the sacramental economy. It is nonetheless a Liturgical Celebration of the Church. 185 The ministry of the Church aims at expressing efficacious communion with the deceased, at the Participation in that communion of the community gathered for the funeral and at the proclamation of eternal life to the community.

For the Christian the day of death inaugurates, at the end of his Sacramental life, the fulfillment of his new birth begun at Baptism, the definitive "conformity" to "the image of the Son" conferred by the anointing of the Holy Spirit, and Participation in the feast of the Kingdom which was anticipated in the Eucharist - even if final purifications are still necessary for him in order to be clothed with the nuptial garment.

"The divinely instituted ecclesiastical ministry is exercised in different degrees by those who even from ancient times have been called bishops, priests, and deacons." 32 Catholic doctrine, expressed in the Liturgy, the Magisterium, and the constant practice of the Church, recognizes that there are two degrees of ministerial Participation in the priesthood of Christ: the episcopacy and the presbyterate . the diaconate is intended to help and serve them. For this reaSon the term sacerdos in current usage denotes bishops and priests but not deacons. Yet Catholic doctrine teaches that the degrees of priestly participation (episcopate and presbyterate) and the degree of service (diaconate) are all three conferred by a Sacramental act called "ordination," that is, by the sacrament of Holy Orders:

Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father." 20 The whole community of believers is, as such, priestly. the Faithful exercise their Baptismal priesthood through their Participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the Sacraments of Baptism and Confirmation the faithful are "consecrated to be . . . a holy priesthood." 21

Participation is achieved first of all by taking charge of the areas for which one assumes perSonal responsibility: by the care taken for the education of his family, by conscientious work, and so forth, man participates in the good of others and of society. 31

As far as possible citizens should take an active part in public life. the manner of this Participation may vary from one country or culture to another. "One must pay tribute to those nations whose systems permit the largest possible number of the citizens to take part in public life in a climate of genuine freedom." 32

As with any ethical obligation, the Participation of all in realizing the Common Good calls for a continually renewed conversion of the social partners. Fraud and other subterfuges, by which some people evade the constraints of the law and the prescriptions of societal obligation, must be firmly condemned because they are incompatible with the requirements of justice. Much care should be taken to promote institutions that improve the conditions of human life. 33

We can invoke God as "Father" because he is revealed to us by his Son become man and because his Spirit makes him known to us. the personal relation of the Son to the Father is something that man cannot conceive of nor the angelic powers even dimly see: and yet, the Spirit of the Son grants a Participation in that very relation to us who believe that Jesus is the Christ and that we are born of God. 32

The Church, the house of God, is the proper place for the Liturgical Prayer of the parish community. It is also the privileged place for adoration of the real presence of Christ in the Blessed Sacrament. the choice of a favorable place is not a matter of indifference for true prayer. - For perSonal prayer, this can be a "prayer corner" with the Sacred Scriptures and icons, in order to be there, in secret, before our Father. 48 In a Christian family, this kind of little oratory fosters prayer in common. - In regions where monasteries exist, the vocation of these communities is to further the Participation of the Faithful in the Liturgy of the Hours and to provide necessary solitude for more intense personal prayer. 49 - Pilgrimages evoke our earthly journey toward heaven and are traditionally very special occasions for renewal in prayer. For pilgrims seeking living water, shrines are special places for living the forms of Christian prayer "in Church."

"If because of lack of a sacred minister or for other grave cause Participation in the Celebration of the Eucharist is impossible, it is specially recommended that the Faithful take part in the Liturgy of the Word if it is celebrated in the parish Church or in another sacred place according to the prescriptions of the diocesan bishop, or engage in Prayer for an appropriate amount of time perSonally or in a family or, as occasion offers, in groups of families." 120

Participation in the communal Celebration of the Sunday Eucharist is a testimony of belonging and of being Faithful to Christ and to his Church. the faithful give witness by this to their communion in faith and charity. Together they testify to God's holiness and their hope of salvation. They strengthen one another under the guidance of the Holy Spirit.

The fourth precept (“You shall keep holy the holy days of obligation.") completes the Sunday observance by Participation in the principal Liturgical feasts which honor the mysteries of the Lord, the Virgin Mary, and the saints. 85

The supreme degree of Participation in the authority of Christ is ensured by the charism of infallibility. This infallibility extends as far as does the deposit of divine Revelation; it also extends to all those elements of doctrine, including morals, without which the saving truths of the faith cannot be preserved, explained, or observed. 77

Grace is a Participation in the life of God. It introduces us into the intimacy of Trinitarian life: by Baptism the Christian participates in the grace of Christ, the Head of his Body. As an "adopted Son" he can henceforth call God "Father," in union with the only Son. He receives the life of the Spirit who breathes charity into him and who forms the Church.

Law is a rule of conduct enacted by competent authority for the sake of the Common Good. the moral law presupposes the rational order, established among creatures for their good and to serve their final end, by the power, wisdom, and goodness of the Creator. All law finds its first and ultimate truth in the eternal law. Law is declared and established by reaSon as a Participation in the providence of the living God, Creator and Redeemer of all. "Such an ordinance of reason is what one calls law." 2

It is incumbent on those who exercise authority to strengthen the values that inspire the confidence of the members of the group and encourage them to put themselves at the service of others. Participation begins with education and culture. "One is entitled to think that the future of humanity is in the hands of those who are capable of providing the generations to come with reaSons for life and optimism." 34

Union with the passion of Christ. By the grace of this Sacrament the sick perSon receives the strength and the gift of uniting himself more closely to Christ's Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior's redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a Participation in the saving work of Jesus.

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 word "Liturgy" originally meant a "public work" or a "service in the name of/on behalf of the people." In Christian tradition it means the Participation of the People of God in "the work of God." 5 Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in, with, and through his Church.

"It is in regard to death that man's condition is most shrouded in doubt." 565 In a sense bodily death is natural, but for faith it is in fact "the wages of sin." 566 For those who die in Christ's grace it is a Participation in the death of the Lord, so that they can also share his Resurrection. 567

Christ will raise us up "on the last day"; but it is also true that, in a certain way, we have already risen with Christ. For, by virtue of the Holy Spirit, Christian life is already now on earth a Participation in the death and Resurrection of Christ:

This "how" exceeds our imagination and understanding; it is accessible only to faith. Yet our Participation in the Eucharist already gives us a foretaste of Christ's transfiguration of our bodies:

"Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death." 506 The Assumption of the Blessed Virgin is a singular Participation in her Son's Resurrection and an anticipation of the resurrection of other Christians:

In the Church, "lay members of the Christian Faithful can cooperate in the exercise of this power [of governance] in accord with the norm of law." 449 and so the Church provides for their presence at particular councils, diocesan synods, pastoral councils; the exercise in solidum of the pastoral care of a parish, collaboration in finance committees, and Participation in ecclesiastical tribunals, etc. 450

Since, like all the Faithful, lay Christians are entrusted by God with the apostolate by virtue of their Baptism and Confirmation, they have the right and duty, individually or grouped in associations, to work so that the divine message of salvation may be known and accepted by all men throughout the earth. This duty is the more pressing when it is only through them that men can hear the Gospel and know Christ. Their activity in ecclesial communities is so necessary that, for the most part, the apostolate of the pastors cannot be fully effective without it. 433 The Participation of lay people in Christ's priestly office

"Christ died and lived again, that he might be Lord both of the dead and of the living." 548 Christ's Ascension into heaven signifies his Participation, in his humanity, in God's power and authority. Jesus Christ is Lord: he possesses all power in heaven and on earth. He is "far above all rule and authority and power and dominion", for the Father "has put all things under his feet." 549 Christ is Lord of the cosmos and of history. In him human history and indeed all creation are "set forth" and transcendently fulfilled. 550

The Paschal mystery has two aspects: by his death, Christ liberates us from sin; by his Resurrection, he opens for us the way to a new life. This new life is above all justification that reinstates us in God's grace, "so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." Justification consists in both victory over the death caused by sin and a new Participation in grace. 526 It brings about filial adoption so that men become Christ's brethren, as Jesus himself called his disciples after his Resurrection: "Go and tell my brethren." 527 We are brethren not by nature, but by the gift of grace, because that adoptive filiation gains us a real share in the life of the only Son, which was fully revealed in his Resurrection.

The Liturgy is also a Participation in Christ's own Prayer addressed to the Father in the Holy Spirit. In the liturgy, all Christian prayer finds its source and goal. Through the liturgy the inner man is rooted and grounded in "the great love with which [the Father] loved us" in his beloved Son. 11 It is the same "marvelous work of God" that is lived and internalized by all prayer, "at all times in the Spirit." 12

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

Song and music fulfill their function as signs in a manner all the more significant when they are "more closely connected . . . with the Liturgical action," 22 according to three principal criteria: beauty expressive of Prayer, the unanimous Participation of the assembly at the designated moments, and the solemn character of the Celebration. In this way they participate in the purpose of the liturgical words and actions: the glory of God and the sanctification of the Faithful: 23

The Eucharist and the unity of Christians. Before the greatness of this mystery St. Augustine exclaims, "O Sacrament of devotion! O sign of unity! O bond of charity!" 234 The more painful the experience of the divisions in the Church which break the common Participation in the table of the Lord, the more urgent are our Prayers to the Lord that the time of complete unity among all who believe in him may return.

The unity of the Mystical Body: the Eucharist makes the Church. Those who receive the Eucharist are united more closely to Christ. Through it Christ unites them to all the Faithful in one body - the Church. Communion renews, strengthens, and deepens this incorporation into the Church, already achieved by Baptism. In Baptism we have been called to form but one body. 230 The Eucharist fulfills this call: "The cup of blessing which we bless, is it not a Participation in the blood of Christ? the bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread:" 231

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

St. Augustine admirably summed up this doctrine that moves us to an ever more complete Participation in our Redeemer's sacrifice which we celebrate in the Eucharist:

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.

A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. the first anointing of the neophyte on coming out of the baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly baptized by the bishop. 101 The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the Participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.

Incorporated into the Church by Baptism, the Faithful have received the Sacramental character that consecrates them for Christian religious worship. 83 The baptismal seal enables and commits Christians to serve God by a vital Participation in the holy Liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity. 84

The meaning and grace of the Sacrament of Baptism are clearly seen in the rites of its Celebration. By following the gestures and words of this celebration with attentive Participation, the Faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized perSon.

By his virginal conception, Jesus, the New Adam, ushers in the new birth of children adopted in the Holy Spirit through faith. "How can this be?" 165 Participation in the divine life arises "not of blood nor of the will of the flesh nor of the will of man, but of God". 166 The acceptance of this life is virginal because it is entirely the Spirit's gift to man. the spousal character of the human vocation in relation to God 167 is fulfilled perfectly in Mary's virginal motherhood.