The Lord's Prayer "is truly the summary of the whole Gospel." 7 "Since the Lord . . . after handing over the Practice of prayer, said elsewhere, 'Ask and you will receive,' and since everyone has petitions which are peculiar to his circumstances, the regular and appropriate prayer [the Lord's Prayer] is said first, as the foundation of further desires." 8

Respect for and development of human life require peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the Goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous Practice of fraternity. Peace is "the tranquillity of order." 97 Peace is the work of Justice and the effect of Charity. 98

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.

The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offense. Clandestine production of and trafficking in drugs are scandalous Practices. They constitute direct co-operation in evil, since they encourage people to practices gravely contrary to the moral law.

The exercise of authority is meant to give outward expression to a just hierarchy of values in order to facilitate the exercise of freedom and responsibility by all. Those in authority should Practice distributive Justice wisely, taking account of the needs and contribution of each, with a view to harmony and peace. They should take care that the regulations and measures they adopt are not a source of temptation by setting personal interest against that of the community. 42

The Sunday Eucharist is the foundation and confirmation of all Christian Practice. For this reason the Faithful are obliged to participate in the Eucharist on days of obligation, unless excused for a serious reason (for example, illness, the care of infants) or dispensed by their own pastor. 119 Those who deliberately fail in this obligation commit a grave sin.

"A parish is a definite community of the Christian Faithful established on a stable basis within a particular Church; the pastoral care of the parish is entrusted to a pastor as its own shepherd under the authority of the diocesan bishop." 115 It is the place where all the faithful can be gathered together for the Sunday celebration of the Eucharist. the parish initiates the Christian people into the ordinary expression of the liturgical life: it gathers them together in this celebration; it teaches Christ's saving doctrine; it Practices the Charity of the Lord in good works and brotherly love:

This Practice of the Christian assembly dates from the beginnings of the apostolic age. 112 The Letter to the Hebrews reminds the Faithful "not to neglect to meet together, as is the habit of some, but to encourage one another." 113

Blasphemy is directly opposed to the second commandment. It consists in uttering against God - inwardly or outwardly - words of hatred, reproach, or defiance; in speaking ill of God; in failing in respect toward him in one's speech; in misusing God's name. St. James condemns those "who blaspheme that honorable name [of Jesus] by which you are called." 78 The prohibition of blasphemy extends to language against Christ's Church, the saints, and sacred things. It is also blasphemous to make use of God's name to cover up criminal Practices, to reduce peoples to servitude, to torture persons or Put them to death. the misuse of God's name to commit a crime can provoke others to repudiate religion. Blasphemy is contrary to the respect due God and his holy name. It is in itself a grave sin. 79

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.

All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other Practices falsely supposed to "unveil" the future. 48 Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.

Superstition is the deviation of religious feeling and of the Practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of Prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand, is to fall into superstition. 41

The Church recognizes an exemplary value in the vows to Practice the evangelical counsels: 23

In the work of teaching and applying Christian morality, the Church needs the dedication of pastors, the knowledge of theologians, and the contribution of all Christians and men of good will. Faith and the Practice of the Gospel provide each person with an experience of life "in Christ," who enlightens him and makes him able to evaluate the divine and human realities according to the Spirit of God. 80 Thus the Holy Spirit can use the humblest to enlighten the learned and those in the highest positions.

The Roman Pontiff and the bishops are "authentic teachers, that is, teachers endowed with the authority of Christ, who preach the Faith to the people entrusted to them, the faith to be believed and Put into Practice." 76 The ordinary and universal Magisterium of the Pope and the bishops in communion with him teach the faithful the truth to believe, the Charity to practice, the beatitude to hope for.

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:

To the Lord's Sermon on the Mount it is fitting to add the moral catechesis of the apostolic teachings, such as Romans 12-15, 1 Corinthians 12-13, Colossians 3-4, Ephesians 4-5, etc. This doctrine hands on the Lord's teaching with the authority of the apostles, particularly in the presentation of the Virtues that flow from Faith in Christ and are animated by Charity, the principal gift of the Holy Spirit. "Let charity be genuine.... Love one another with brotherly affection.... Rejoice in your hope, be patient in tribulation, be constant in Prayer. Contribute to the needs of the saints, Practice hospitality." 29 This catechesis also teaches us to deal with cases of conscience in the light of our relationship to Christ and to the Church. 30

The Law of the Gospel Requires us to make the decisive choice between "the two ways" and to Put into Practice the words of the Lord. 26 It is summed up in the Golden Rule, "Whatever you wish that men would do to you, do so to them; this is the law and the prophets." 27 The entire Law of the Gospel is contained in the "new commandment" of Jesus, to love one another as he has loved us. 28

Whoever wants to remain Faithful to his Baptismal promises and resist temptations will want to adopt the means for doing so: self-knowledge, Practice of an ascesis adapted to the situations that confront him, obedience to God's commandments, exercise of the moral Virtues, and fidelity to Prayer. "Indeed it is through chastity that we are gathered together and led back to the unity from which we were fragmented into multiplicity." 127

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

The Practice of goodness is accompanied by spontaneous spiritual joy and moral beauty. Likewise, truth carries with it the joy and splendor of spiritual beauty. Truth is beautiful in itself. Truth in words, the rational expression of the knowledge of created and uncreated reality, is necessary to man, who is endowed with intellect. But truth can also find other complementary forms of human expression, above all when it is a matter of evoking what is beyond words: the depths of the human heart, the exaltations of the soul, the mystery of God. Even before revealing himself to man in words of truth, God reveals himself to him through the universal language of creation, the work of his Word, of his wisdom: the order and harmony of the cosmos - which both the child and the scientist discover - "from the greatness and beauty of created things comes a corresponding perception of their Creator," "for the author of beauty created them." 289

The means of social communication (especially the mass media) can give rise to a certain passivity among users, making them less than vigilant consumers of what is said or shown. Users should Practice moderation and discipline in their approach to the mass media. They will want to form enlightened and correct consciences the more easily to resist unwholesome influences.

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

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

God entrusted animals to the stewardship of those whom he created in his own image. 197 Hence it is legitimate to use animals for food and clothing. They may be domesticated to help man in his work and leisure. Medical and scientific experimentation on animals is a morally acceptable Practice, if it remains within reasonable limits and contributes to caring for or saving human lives.

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

Sacred Scripture and the Church's traditional Practice see in large families a sign of God's blessing and the parents' generosity. 162

"People should cultivate [chastity] in the way that is suited to their state of life. Some profess virginity or consecrated celibacy which enables them to give themselves to God alone with an undivided heart in a remarkable manner. Others live in the way prescribed for all by the moral law, whether they are married or single." 135 Married people are called to live conjugal chastity; others Practice chastity in continence:

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

The New Law Practices the acts of religion: almsgiving, Prayer and fasting, directing them to the "Father who sees in secret," in contrast with the desire to "be seen by men." 24 Its prayer is the Our Father. 25

The "divine and natural" law 6 shows man the way to follow so as to Practice the good and attain his end. the natural law states the first and essential precepts which govern the moral life. It hinges upon the desire for God and submission to him, who is the source and judge of all that is good, as well as upon the sense that the other is one's equal. Its principal precepts are expressed in the Decalogue. This law is called "natural," not in reference to the nature of irrational beings, but because reason which decrees it properly belongs to human nature:

To understand this doctrine and Practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the "eternal punishment" of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the "temporal punishment" of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent Charity can attain the complete purification of the sinner in such a way that no punishment would remain. 83

The doctrine and Practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance.

"Penance Requires . . . the sinner to endure all things willingly, be contrite of heart, confess with the lips, and Practice complete humility and fruitful satisfaction." 49

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 seasons and days of Penance in the course of the liturgical year (Lent, and each Friday in memory of the death of the Lord) are intense moments of the Church's penitential Practice. 36 These times are particularly appropriate for spiritual exercises, penitential liturgies, pilgrimages as signs of penance, voluntary self-denial such as fasting and almsgiving, and fraternal sharing (charitable and missionary works).

The interior Penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, Prayer, and almsgiving, 31 which express conversion in relation to oneself, to God, and to others. Alongside the radical purification brought about by Baptism or martyrdom they cite as means of obtaining forgiveness of sins: effort at reconciliation with one's neighbor, tears of repentance, concern for the salvation of one's neighbor, the intercession of the saints, and the Practice of Charity "which covers a multitude of sins." 32

The Liturgy of the Word includes "the writings of the prophets," that is, the Old Testament, and "the memoirs of the apostles" (their letters and the Gospels). After the homily, which is an exhortation to accept this Word as what it truly is, the Word of God, 173 and to Put it into Practice, come the intercessions for all men, according to the Apostle's words: "I urge that supplications, Prayers, intercessions, and thanksgivings be made for all men, for kings, and all who are in high positions." 174

The Practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation. That of the Latin Church more clearly expresses the communion of the new Christian with the bishop as guarantor and servant of the unity, catholicity and apostolicity of his Church, and hence the connection with the apostolic origins of Christ's Church.

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.

The Practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized. 53

Christian parents will recognize that this Practice also accords with their role as nurturers of the life that God has entrusted to them. 52

The catechumenate, or formation of catechumens, aims at bringing their conversion and Faith to maturity, in response to the divine initiative and in union with an ecclesial community. the catechumenate is to be "a formation in the whole Christian life . . . during which the disciples will be joined to Christ their teacher. the catechumens should be properly initiated into the mystery of salvation and the Practice of the evangelical Virtues, and they should be introduced into the life of faith, liturgy, and Charity of the People of God by successive sacred rites." 47

Since the beginning of the Church, adult Baptism is the common Practice where the proclamation of the Gospel is still new. the catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian Faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.

This teaching is also based on the Practice of Prayer for the dead, already mentioned in Sacred Scripture: "Therefore Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin." 607 From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. 608 The Church also commends almsgiving, indulgences, and works of Penance undertaken on behalf of the dead:

"Moreover, by uniting their forces let the laity so remedy the institutions and conditions of the world when the latter are an inducement to sin, that these may be conformed to the norms of Justice, favoring rather than hindering the Practice of virtue. By so doing they will impregnate culture and human works with a moral value." 447

The Church's mission stimulates efforts towards Christian unity. 357 Indeed, "divisions among Christians prevent the Church from realizing in Practice the fullness of catholicity proper to her in those of her sons who, though joined to her by Baptism, are yet separated from full communion with her. Furthermore, the Church herself finds it more difficult to express in actual life her full catholicity in all its aspects." 358

By canonizing some of the Faithful, i.e., by solemnly pro claiming that they Practiced heroic virtue and lived in fidelity to God's grace, the Church recognizes the power of the Spirit of holiness within her and sustains the hope of believers by proposing the saints to them as models and intercessors. 303 "The saints have always been the source and origin of renewal in the most difficult moments in the Church's history." 304 Indeed, "holiness is the hidden source and infallible measure of her apostolic activity and missionary zeal." 305

The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and Charity, as well as by Prayer and the various Practices of Penance, to Put off completely the "old man" and to put on the "new man." 84

From ancient times in the liturgical traditions of both East and West, we have testimonies to the Practice of anointings of the sick with blessed oil. Over the centuries the Anointing of the Sick was conferred more and more exclusively on those at the point of death. Because of this it received the name "Extreme Unction." Notwithstanding this evolution the liturgy has never failed to beg the Lord that the sick person may recover his health if it would be conducive to his salvation. 125

"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:

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

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

The Practice of the moral life animated by Charity gives to the Christian the spiritual freedom of the children of God. He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of him who "first loved us": 106

The Practice of all the Virtues is animated and inspired by Charity, which "binds everything together in perfect harmony"; 105 it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love.

Human Virtues acquired by education, by deliberate acts and by a perseverance ever-renewed in repeated efforts are purified and elevated by divine grace. With God's help, they forge character and give facility in the Practice of the good. the virtuous man is happy to practice them.

Human Virtues are firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order our passions, and guide our conduct according to reason and Faith. They make possible ease, self-mastery, and joy in leading a morally good life. the virtuous man is he who freely Practices the good. The moral virtues are acquired by human effort. They are the fruit and seed of morally good acts; they dispose all the powers of the human being for communion with divine love.

In the formation of conscience the Word of God is the light for our path, 54 we must assimilate it in Faith and Prayer and Put it into Practice. We must also examine our conscience before the Lord's Cross. We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church. 55

The education of the conscience is a lifelong task. From the earliest years, it awakens the child to the knowledge and Practice of the interior law recognized by conscience. Prudent education teaches virtue; it prevents or cures fear, selfishness and pride, resentment arising from guilt, and feelings of complacency, born of human weakness and faults. the education of the conscience guarantees freedom and engenders peace of heart.

Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be Practiced, and the virtue that must be constantly cultivated with the grace of God:

In marriages with disparity of cult the Catholic spouse has a particular task: "For the unbelieving husband is consecrated through his wife, and the unbelieving wife is consecrated through her husband." 138 It is a great joy for the Christian spouse and for the Church if this "consecration" should lead to the free conversion of the other spouse to the Christian Faith. 139 Sincere married love, the humble and patient Practice of the family Virtues, and perseverance in Prayer can prepare the non-believing spouse to accept the grace of conversion.

Through ecumenical dialogue Christian communities in many regions have been able to Put into effect a common pastoral Practice for mixed marriages. Its task is to help such couples live out their particular situation in the light of Faith, overcome the tensions between the couple's obligations to each other and towards their ecclesial communities, and encourage the flowering of what is common to them in faith and respect for what separates them.

In the Eastern Churches a different discipline has been in force for many centuries: while bishops are chosen solely from among celibates, married men can be ordained as deacons and priests. This Practice has long been considered legitimate; these priests exercise a fruitful ministry within their communities. 73 Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry.

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

"One is constituted a member of the episcopal body in virtue of the sacramental consecration and by the hierarchical communion with the head and members of the college." 39 The character and collegial nature of the episcopal order are evidenced among other ways by the Church's ancient Practice which calls for several bishops to participate in the consecration of a new bishop. 40 In our day, the lawful ordination of a bishop Requires a special intervention of the Bishop of Rome, because he is the supreme visible bond of the communion of the particular Churches in the one Church and the guarantor of their freedom.

This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, "the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes." 37 "The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the Practice and life of the Church, in her belief and her Prayer." 38