We learn to Pray at certain moments by hearing the Word of the Lord and sharing in his Paschal mystery, but his Spirit is offered us at all times, in the events of each day, to make Prayer spring up from us. Jesus' teaching about praying to our Father is in the same vein as his teaching about providence: 12 time is in the Father's hands; it is in the present that we encounter him, not yesterday nor tomorrow, but today: "O that today you would hearken to his voice! Harden not your Hearts." 13

In Prayer the Holy Spirit unites us to the perSon of the only Son, in his glorified humanity, through which and in which our filial Prayer unites us in the Church with the Mother of Jesus. 27

Mary gave her consent in Faith at the Annunciation and maintained it without hesitation at the foot of the Cross. Ever since, her motherhood has extended to the brothers and sisters of her Son "who still journey on earth surrounded by dangers and difficulties." 28 Jesus, the only mediator, is the way of our Prayer; Mary, his mother and ours, is wholly transparent to him: she "shows the way" (hodigitria), and is herself "the Sign" of the way, according to the traditional iconography of East and West.

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.

This twofold movement of Prayer to Mary has found a privileged expression in the Ave Maria: Hail Mary [or Rejoice, Mary]: the greeting of the angel Gabriel opens this Prayer. It is God himself who, through his angel as intermediary, greets Mary. Our prayer dares to take up this greeting to Mary with the regard God had for the lowliness of his humble servant and to exult in the joy he finds in her. 30 Full of grace, the Lord is with thee: These two phrases of the angel's greeting shed light on one another. Mary is full of grace because the Lord is with her. the grace with which she is filled is the presence of him who is the source of all grace. "Rejoice . . . O Daughter of Jerusalem . . . the Lord your God is in your midst." 31 Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in perSon, the ark of the covenant, the place where the glory of the Lord dwells. She is "the dwelling of God . . . with men." 32 Full of grace, Mary is wholly given over to him who has come to dwell in her and whom she is about to give to the world. Blessed art thou among women and blessed is the fruit of thy womb, Jesus. After the angel's greeting, we make Elizabeth's greeting our own. "Filled with the Holy Spirit," Elizabeth is the first in the long succession of generations who have called Mary "blessed." 33 "Blessed is she who believed...." 34 Mary is "blessed among women" because she believed in the fulfillment of the Lord's word. Abraham. because of his Faith, became a blessing for all the nations of the earth. 35 Mary, because of her faith, became the mother of believers, through whom all nations of the earth receive him who is God's own blessing: Jesus, the "fruit of thy womb."

Holy Mary, Mother of God: With Elizabeth we marvel, "and why is this granted me, that the mother of my Lord should come to me?" 36 Because she gives us Jesus, her Son, Mary is Mother of God and our mother; we can entrust all our cares and Petitions to her: she Prays for us as she prayed for herself: "Let it be to me according to your word." 37 By entrusting ourselves to her Prayer, we abandon ourselves to the will of God together with her: "Thy will be done." Pray for us sinners, now and at the hour of our death: By asking Mary to pray for us, we acknowledge ourselves to be poor sinners and we address ourselves to the "Mother of Mercy," the All-Holy One. We give ourselves over to her now, in the Today of our lives. and our trust broadens further, already at the present moment, to surrender "the hour of our death" wholly to her care. May she be there as she was at her son's death on the cross. May she welcome us as our mother at the hour of our passing 38 to lead us to her son, Jesus, in paradise.

Medieval piety in the West developed the Prayer of the rosary as a popular substitute for the Liturgy of the Hours. In the East, the litany called the Akathistos and the Paraclesis remained closer to the choral office in the Byzantine Churches, while the Armenian, Coptic, and Syriac traditions preferred popular hymns and Songs to the Mother of God. But in the Ave Maria, the theotokia, the hymns of St. Ephrem or St. Gregory of Narek, the tradition of Prayer is basically the same.

Mary is the perfect Orans (Prayer), a figure of the Church. When we Pray to her, we are adhering with her to the plan of the Father, who sends his Son to save all men. Like the beloved disciple we welcome Jesus' mother into our homes, 39 for she has become the mother of all the living. We can pray with and to her. the prayer of the Church is sustained by the prayer of Mary and united with it in hope. 40

The Holy Spirit, whose anointing permeates our whole being, is the interior Master of Christian Prayer. He is the artisan of the living tradition of Prayer. To be sure, there are as many paths of prayer as there are perSons who pray, but it is the same Spirit acting in all and with all. It is in the communion of the Holy Spirit that Christian prayer is prayer in the Church.

The traditional form of Petition to the Holy Spirit is to invoke the Father through Christ our Lord to give us the Consoler Spirit. 23 Jesus insists on this petition to be made in his name at the very moment when he promises the Gift of the Spirit of Truth. 24 But the simplest and most direct Prayer is also traditional, "Come, Holy Spirit," and every liturgical tradition has developed it in antiphons and hymns.

"No one can say 'Jesus is Lord' except by the Holy Spirit." 21 Every time we begin to Pray to Jesus it is the Holy Spirit who draws us on the way of Prayer by his prevenient grace. Since he teaches us to pray by recalling Christ, how could we not pray to the Spirit too? That is why the Church invites us to call upon the Holy Spirit every day, especially at the beginning and the end of every important action.

Prayer in the events of each day and each moment is one of the secrets of the kingdom revealed to "little children," to the servants of Christ, to the poor of the Beatitudes. It is right and good to Pray so that the coming of the kingdom of justice and peace may influence the march of history, but it is just as important to bring the help of prayer into humble, everyday situations; all forms of prayer can be the leaven to which the Lord compares the kingdom. 14

In the living tradition of Prayer, each Church proposes to its Faithful, according to its historic, social, and cultural context, a language for Prayer: words, melodies, gestures, iconography. the Magisterium of the Church 15 has the task of discerning the fidelity of these ways of praying to the tradition of apostolic faith; it is for pastors and catechists to explain their meaning, always in relation to Jesus Christ.

There is no other way of Christian Prayer than Christ. Whether our Prayer is communal or perSonal, vocal or interior, it has access to the Father only if we pray "in the name" of Jesus. the sacred humanity of Jesus is therefore the way by which the Holy Spirit teaches us to pray to God our Father.

The Prayer of the Church, nourished by the Word of God and the celebration of the Liturgy, teaches us to Pray to the Lord Jesus. Even though her prayer is addressed above all to the Father, it includes in all the liturgical traditions forms of prayer addressed to Christ. Certain psalms, given their use in the Prayer of the Church, and the New Testament place on our lips and engrave in our Hearts prayer to Christ in the form of invocations: Son of God, Word of God, Lord, Savior, Lamb of God, King, Beloved Son, Son of the Virgin, Good Shepherd, our Life, our Light, our Hope, our Resurrection, Friend of mankind....

But the one name that contains everything is the one that the Son of God received in his incarnation: Jesus. the divine name may not be spoken by human lips, but by assuming our humanity the Word of God hands it over to us and we can invoke it: "Jesus," "YHWH saves." 16 The name "Jesus" contains all: God and man and the whole economy of creation and salvation. To Pray "Jesus" is to invoke him and to call him within us. His name is the only one that contains the presence it signifies. Jesus is the Risen One, and whoever invokes the name of Jesus is welcoming the Son of God who loved him and who gave himself up for him. 17

This simple invocation of Faith developed in the tradition of Prayer under many forms in East and West. the most usual formulation, transmitted by the spiritual writers of the Sinai, Syria, and Mt. Athos, is the invocation, "Lord Jesus Christ, Son of God, have mercy on us sinners." It combines the Christological hymn of Philippians 2:6-11 with the cry of the publican and the blind men begging for light. 18 By it the Heart is opened to human wretchedness and the Savior's mercy.

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.

The Prayer of the Church venerates and honors the Heart of Jesus just as it invokes his most holy name. It adores the incarnate Word and his Heart which, out of love for men, he allowed to be pierced by our Sins. Christian Prayer loves to follow the way of the cross in the Savior's steps. the stations from the Praetorium to Golgotha and the tomb trace the way of Jesus, who by his holy Cross has redeemed the world.

The witnesses who have preceded us into the kingdom, 41 especially those whom the Church recognizes as saints, share in the living tradition of Prayer by the example of their lives, the transmission of their writings, and their Prayer today. They contemplate God, praise him and constantly care for those whom they have left on earth. When they entered into the joy of their Master, they were "put in charge of many things." 42 Their intercession is their most exalted service to God's plan. We can and should ask them to intercede for us and for the whole world.

In the communion of saints, many and varied spiritualities have been developed throughout the history of the Churches. the perSonal charism of some witnesses to God's love for men has been handed on, like "the spirit" of Elijah to Elisha and John the Baptist, so that their followers may have a share in this spirit. 43 A distinct spirituality can also arise at the point of convergence of liturgical and theological currents, bearing witness to the integration of the Faith into a particular human environment and its history. the different schools of Christian spirituality share in the living tradition of Prayer and are essential guides for the faithful. In their rich diversity they are refractions of the one pure light of the Holy Spirit.

The Christian family is the first place of education in Prayer. Based on the sacrament of marriage, the family is the "domestic Church" where God's children learn to Pray "as the Church" and to persevere in prayer. For young children in particular, daily family prayer is the first witness of the Church's living memory as awakened patiently by the Holy Spirit.

The Lord leads all perSons by paths and in ways pleasing to him, and each believer responds according to his Heart's resolve and the personal expressions of his Prayer. However, Christian Tradition has retained three major expressions of Prayer: vocal meditative, and contemplative. They have one basic trait in common: composure of heart. This vigilance in keeping the Word and dwelling in the presence of God makes these three expressions intense times in the life of prayer.

Through his Word, God speaks to man. By words, mental or vocal, our Prayer takes flesh. Yet it is most important that the Heart should be present to him to whom we are speaking in Prayer: "Whether or not our prayer is heard depends not on the number of words, but on the fervor of our souls." 2

Vocal Prayer is an essential element of the Christian life. To his Disciples, drawn by their Master's silent Prayer, Jesus teaches a vocal prayer, the Our Father. He not only prayed aloud the liturgical prayers of the synagogue but, as the Gospels show, he raised his voice to express his perSonal prayer, from exultant blessing of the Father to the agony of Gesthemani. 3

The need to involve the senses in interior Prayer corresponds to a requirement of our human nature. We are body and spirit, and we experience the need to translate our feelings externally. We must Pray with our whole being to give all power possible to our supplication.

This need also corresponds to a divine requirement. God seeks worshippers in Spirit and in Truth, and consequently living Prayer that rises from the depths of the soul. He also wants the external expression that associates the body with interior Prayer, for it renders him that perfect homage which is his due.

Because it is external and so thoroughly human, vocal Prayer is the form of Prayer most readily accessible to groups. Even interior prayer, however, cannot neglect vocal prayer. Prayer is internalized to the extent that we become aware of him "to whom we speak;" 4 Thus vocal prayer becomes an initial form of contemplative prayer.

There are as many and varied methods of meditation as there are spiritual masters. Christians owe it to themselves to develop the desire to meditate regularly, lest they come to resemble the three first kinds of soil in the parable of the sower. 5 But a method is only a guide; the important thing is to advance, with the Holy Spirit, along the one way of Prayer: Christ Jesus.

Meditation engages thought, imagination, emotion, and desire. This mobilization of faculties is necessary in order to deepen our convictions of Faith, prompt the conversion of our Heart, and strengthen our will to follow Christ. Christian Prayer tries above all to meditate on the mysteries of Christ, as in lectio divina or the rosary. This form of Prayerful reflection is of great value, but Christian prayer should go further: to the knowledge of the love of the Lord Jesus, to union with him.

What is contemplative Prayer? St. Teresa answers: "Contemplative Prayer [oracion mental] in my opinion is nothing else than a close sharing between friends; it means taking time frequently to be alone with him who we know loves us." 6 Contemplative prayer seeks him "whom my soul loves." 7 It is Jesus, and in him, the Father. We seek him, because to desire him is always the beginning of love, and we seek him in that pure Faith which causes us to be born of him and to live in him. In this inner prayer we can still meditate, but our attention is fixed on the Lord himself.

The choice of the time and duration of the Prayer arises from a determined will, revealing the secrets of the Heart. One does not undertake contemplative Prayer only when one has the time: one makes time for the Lord, with the firm determination not to give up, no matter what trials and dryness one may encounter. One cannot always meditate, but one can always enter into inner prayer, independently of the conditions of health, work, or emotional state. the heart is the place of this quest and encounter, in poverty ant in Faith.

The Tradition of the Church proposes to the Faithful certain rhythms of Praying intended to nourish continual Prayer. Some are daily, such as morning and evening prayer, grace before and after meals, the Liturgy of the Hours. Sundays, centered on the Eucharist, are kept holy primarily by prayer. the cycle of the liturgical year and its great feasts are also basic rhythms of the Christian's life of prayer.

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.

Ordained ministers are also responsible for the formation in Prayer of their brothers and sisters in Christ. Servants of the Good Shepherd, they are ordained to lead the People of God to the living waters of Prayer: the Word of God, the Liturgy, the theological life (the life of Faith, hope, and charity), and the Today of God in concrete situations. 45

Many religious have consecrated their whole lives to Prayer. Hermits, monks, and nuns since the time of the desert Fathers have devoted their time to praising God and interceding for his people. the consecrated life cannot be sustained or spread without Prayer; it is one of the living sources of contemplation and the spiritual life of the Church.

The catechesis of children, young people, and adults aims at teaching them to meditate on the Word of God in perSonal Prayer, practicing it in liturgical Prayer, and internalizing it at all times in order to bear fruit in a new life. Catechesis is also a time for the discernment and education of popular piety. 46 The memorization of basic prayers offers an essential support to the life of prayer, but it is important to help learners savor their meaning.

Prayer groups, indeed "schools of Prayer," are today one of the signs and one of the driving forces of renewal of prayer in the Church, provided they drink from authentic wellsprings of Christian prayer. Concern for ecclesial communion is a sign of true prayer in the Church.

The Holy Spirit gives to certain of the Faithful the Gifts of wisdom, faith and discernment for the sake of this common good which is Prayer (spiritual direction). Men and women so endowed are true servants of the living tradition of Prayer.

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."

Entering into contemplative Prayer is like entering into the Eucharistic Liturgy: we "gather up:" the Heart, recollect our whole being under the prompting of the Holy Spirit, abide in the dwelling place of the Lord which we are, awaken our Faith in order to enter into the presence of him who awaits us. We let our masks fall and turn our hearts back to the Lord who loves us, so as to hand ourselves over to him as an offering to be purified and transformed.

"Hope does not disappoint us, because God's love has been poured into our Hearts by the Holy Spirit who has been given to us." 10 Prayer, formed by the liturgical life, draws everything into the love by which we are loved in Christ and which enables us to respond to him by loving as he has loved us. Love is the source of Prayer; whoever draws from it reaches the summit of prayer. In the words of the Cure of Ars:

The Son of God who became Son of the Virgin learned to Pray in his human Heart. He learns to pray from his mother, who kept all the great things the Almighty had done and treasured them in her heart. 41 He learns to pray in the words and rhythms of the Prayer of his people, in the synagogue at Nazareth and the Temple at Jerusalem. But his prayer springs from an otherwise secret source, as he intimates at the age of twelve: "I must be in my Father's house." 42 Here the newness of prayer in the fullness of time begins to be revealed: his filial prayer, which the Father awaits from his children, is finally going to be lived out by the only Son in his humanity, with and for men.

Three principal parables on Prayer are transmitted to us by St. Luke: - the first, "the importunate friend," 75 invites us to urgent Prayer: "Knock, and it will be opened to you." To the one who prays like this, the heavenly Father will "give whatever he needs," and above all the Holy Spirit who contains all Gifts. - the second, "the importunate widow," 76 is centered on one of the qualities of prayer: it is necessary to pray always without ceasing and with the patience of Faith. "and yet, when the Son of Man comes, will he find faith on earth?" - the third parable, "the Pharisee and the tax collector," 77 concerns the humility of the Heart that prays. "God, be merciful to me a sinner!" the Church continues to make this prayer its own: Kyrie eleison!

When Jesus openly entrusts to his Disciples the mystery of Prayer to the Father, he reveals to them what their Prayer and ours must be, once he has returned to the Father in his glorified humanity. What is new is to "ask in his name." 78 Faith in the Son introduces the disciples into the knowledge of the Father, because Jesus is "the way, and the truth, and the life." 79 Faith bears its fruit in love: it means keeping the word and the commandments of Jesus, it means abiding with him in the Father who, in him, so loves us that he abides with us. In this new covenant the certitude that our Petitions will be heard is founded on the prayer of Jesus. 80

Even more, what the Father gives us when our Prayer is united with that of Jesus is "another Counselor, to be with you for ever, even the Spirit of truth." 81 This new dimension of Prayer and of its circumstances is displayed throughout the farewell discourse. 82 In the Holy Spirit, Christian prayer is a communion of love with the Father, not only through Christ but also in him: "Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full." 83

Prayer to Jesus is answered by him already during his ministry, through signs that anticipate the power of his death and Resurrection: Jesus hears the Prayer of Faith, expressed in words (the leper, Jairus, the Canaanite woman, the good thief) 84 or in silence (the bearers of the paralytic, the woman with a hemorrhage who touches his clothes, the tears and ointment of the sinful woman). 85 The urgent request of the blind men, "Have mercy on us, Son of David" or "Jesus, Son of David, have mercy on me!" has-been renewed in the traditional prayer to Jesus known as the Jesus Prayer: "Lord Jesus Christ, Son of God, have mercy on me, a sinner!" 86 Healing infirmities or forgiving Sins, Jesus always responds to a prayer offered in faith: "Your faith has made you well; go in peace."

Mary's Prayer is revealed to us at the dawning of the fullness of time. Before the incarnation of the Son of God, and before the outpouring of the Holy Spirit, her Prayer cooperates in a unique way with the Father's plan of loving kindness: at the Annunciation, for Christ's conception; at Pentecost, for the formation of the Church, his Body. 88 In the Faith of his humble handmaid, the Gift of God found the acceptance he had awaited from the beginning of time. She whom the Almighty made "full of grace" responds by offering her whole being: "Behold I am the handmaid of the Lord; let it be [done] to me according to your word." "Fiat": this is Christian prayer: to be wholly God's, because he is wholly ours.

The Gospel reveals to us how Mary Prays and intercedes in Faith. At Cana, 89 The mother of Jesus asks her Son for the needs of a wedding feast; this is the sign of another feast - that of the wedding of the Lamb where he gives his body and blood at the request of the Church, his Bride. It is at the hour of the New Covenant, at the foot of the cross, 90 that Mary is heard as the Woman, the new Eve, the true "Mother of all the living."

On the day of Pentecost, the Spirit of the Promise was poured out on the Disciples, gathered "together in one place." 92 While awaiting the Spirit, "all these with one accord devoted themselves to Prayer." 93 The Spirit who teaches the Church and recalls for her everything that Jesus said 94 was also to form her in the life of Prayer.

In Jesus "the Kingdom of God is at hand." 72 He calls his hearers to conversion and Faith, but also to watchfulness. In Prayer the disciple keeps watch, attentive to Him Who Is and Him Who Comes, in memory of his first coming in the lowliness of the flesh, and in the hope of his second coming in glory. 73 In communion with their Master, the Disciples' Prayer is a battle; only by keeping watch in prayer can one avoid falling into temptation. 74

The Prayer of Faith consists not only in saying "Lord, Lord," but in disposing the Heart to do the will of the Father. 70 Jesus calls his Disciples to bring into their Prayer this concern for cooperating with the divine plan. 71

Just as Jesus Prays to the Father and gives thanks before receiving his Gifts, so he teaches us filial boldness: "Whatever you ask in Prayer, believe that you receive it, and you will." 66 Such is the power of prayer and of Faith that does not doubt: "all things are possible to him who believes." 67 Jesus is as saddened by the "lack of faith" of his own neighbors and the "little faith" of his own Disciples 68 as he is struck with admiration at the great faith of the Roman centurion and the Canaanite woman. 69

The Gospel according to St. Luke emphasizes the action of the Holy Spirit and the meaning of Prayer in Christ's ministry. Jesus Prays before the decisive moments of his mission: before his Father's witness to him during his baptism and Transfiguration, and before his own fulfillment of the Father's plan of love by his Passion. 43 He also prays before the decisive moments involving the mission of his apostles: at his election and call of the Twelve, before Peter's confession of him as "the Christ of God," and again that the Faith of the chief of the Apostles may not fail when tempted. 44 Jesus' prayer before the events of salvation that the Father has asked him to fulfill is a humble and trusting commitment of his human will to the loving will of the Father.

"He was Praying in a certain place and when he had ceased, one of his Disciples said to him, 'Lord, teach us to pray."' 45 In seeing the Master at Prayer the disciple of Christ also wants to pray. By contemplating and hearing the Son, the master of prayer, the children learn to pray to the Father.

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.

The evangelists have preserved two more explicit Prayers offered by Christ during his public ministry. Each begins with thanksgiving. In the first, Jesus confesses the Father, acknowledges, and blesses him because he has hidden the mysteries of the Kingdom from those who think themselves learned and has revealed them to infants, the poor of the Beatitudes. 48 His exclamation, "Yes, Father!" expresses the depth of his Heart, his adherence to the Father's "good pleasure," echoing his mother's Fiat at the time of his conception and prefiguring what he will say to the Father in his agony. the whole Prayer of Jesus is contained in this loving adherence of his human heart to the mystery of the will of the Father. 49

The second Prayer, before the raising of Lazarus, is recorded by St. John. 50 Thanksgiving precedes the event: "Father, I thank you for having heard me," which implies that the Father always hears his Petitions. Jesus immediately adds: "I know that you always hear me," which implies that Jesus, on his part, constantly made such petitions. Jesus' Prayer, characterized by thanksgiving, reveals to us how to ask: before the Gift is given, Jesus commits himself to the One who in giving gives himself. the Giver is more precious than the gift; he is the "treasure"; in him abides his Son's Heart; the gift is given "as well." 51

When the hour had come for him to fulfill the Father's plan of love, Jesus allows a glimpse of the boundless depth of his filial Prayer, not only before he freely delivered himself up (“Abba . . . not my will, but yours."), 53 but even in his last words on the Cross, where Prayer and the Gift of self are but one: "Father, forgive them, for they know not what they do", 54 "Truly, I say to you, today you will be with me in Paradise", 55 "Woman, behold your Son" - "Behold your mother", 56 "I thirst."; 57 "My God, My God, why have you forsaken me?" 58 "It is finished"; 59 "Father, into your hands I commit my spirit!" 60 until the "loud cry" as he expires, giving up his spirit. 61

All the troubles, for all time, of humanity enslaved by sin and death, all the Petitions and intercessions of salvation history are summed up in this cry of the incarnate Word. Here the Father accepts them and, beyond all hope, answers them by raising his Son. Thus is fulfilled and brought to completion the drama of Prayer in the economy of creation and salvation. the Psalter gives us the key to Prayer in Christ. In the "today" of the Resurrection the Father says: "You are my Son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession." 62

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

From the Sermon on the Mount onwards, Jesus insists on conversion of Heart: reconciliation with one's brother before presenting an offering on the altar, love of enemies, and Prayer for persecutors, Prayer to the Father in secret, not heaping up empty phrases, prayerful forgiveness from the depths of the heart, purity of heart, and seeking the Kingdom before all else. 64 This filial conversion is entirely directed to the Father.

Once committed to conversion, the Heart learns to Pray in Faith. Faith is a filial adherence to God beyond what we feel and understand. It is possible because the beloved Son gives us access to the Father. He can ask us to "seek" and to "knock," since he himself is the door and the way. 65

In the first community of Jerusalem, believers "devoted themselves to the apostles' teaching and fellowship, to the breaking of bread, and the Prayers." 95 This sequence is characteristic of the Church's Prayer: founded on the apostolic Faith; authenticated by charity; nourished in the Eucharist.

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

Blessing expresses the basic movement of Christian Prayer: it is an encounter between God and man. In blessing, God's Gift and man's acceptance of it are united in dialogue with each other. the Prayer of blessing is man's response to God's gifts: because God blesses, the human Heart can in return bless the One who is the source of every blessing.

Prayer cannot be reduced to the spontaneous outpouring of interior impulse: in order to Pray, one must have the will to pray. Nor is it enough to know what the Scriptures reveal about prayer: one must also learn how to pray. Through a living transmission (Sacred Tradition) within "the believing and praying Church," 1 The Holy Spirit teaches the children of God how to pray.

The tradition of Christian Prayer is one of the ways in which the tradition of Faith takes shape and grows, especially through the contemplation and study of believers who treasure in their Hearts the events and words of the economy of salvation, and through their profound grasp of the spiritual realities they experience. 2

The Holy Spirit is the living water "welling up to eternal life" 3 in the Heart that Prays. It is he who teaches us to accept it at its source: Christ. Indeed in the Christian life there are several wellsprings where Christ awaits us to enable us to drink of the Holy Spirit.

The Church "forcefully and specially exhorts all the Christian Faithful . . . to learn 'the surpassing knowledge of Jesus Christ' ( ⇒ Phil 3:8) by frequent reading of the divine Scriptures.... Let them remember, however, that Prayer should accompany the reading of Sacred Scripture, so that a dialogue takes place between God and man. For 'we speak to him when we Pray; we listen to him when we read the divine oracles."' 4

The spiritual writers, paraphrasing Matthew 7:7, summarize in this way the dispositions of the Heart nourished by the word of God in Prayer "Seek in reading and you will find in meditating; knock in mental Prayer and it will be opened to you by contemplation." 5

In the sacramental Liturgy of the Church, the mission of Christ and of the Holy Spirit proclaims, makes present, and communicates the mystery of salvation, which is continued in the Heart that Prays. the spiritual writers sometimes compare the heart to an altar. Prayer internalizes and assimilates the liturgy during and after its celebration. Even when it is lived out "in secret," 6 prayer is always prayer of the Church; it is a communion with the Holy Trinity. 7

One enters into Prayer as one enters into Liturgy: by the narrow gate of Faith. Through the signs of his presence, it is the Face of the Lord that we seek and desire; it is his Word that we want to hear and keep.

The Eucharist contains and expresses all forms of Prayer: it is "the pure offering" of the whole Body of Christ to the glory of God's name 131 and, according to the traditions of East and West, it is the "sacrifice of praise."

Praise is the form of Prayer which recognizes most immediately that God is God. It lauds God for his own sake and gives him glory, quite beyond what he does, but simply because HE IS. It shares in the blessed happiness of the pure of Heart who love God in Faith before seeing him in glory. By praise, the Spirit is joined to our spirits to bear witness that we are children of God, 121 testifying to the only Son in whom we are adopted and by whom we glorify the Father. Praise embraces the other forms of Prayer and carries them toward him who is its source and goal: the "one God, the Father, from whom are all things and for whom we exist." 122

TWO fundamental forms express this movement: our Prayer ascends in the Holy Spirit through Christ to the Father - we bless him for having blessed us; 97 it implores the grace of the Holy Spirit that descends through Christ from the Father - he blesses us. 98

The vocabulary of supplication in the New Testament is rich in shades of meaning: ask, beseech, plead, invoke, entreat, cry out, even "struggle in Prayer." 102 Its most usual form, because the most spontaneous, is Petition: by Prayer of petition we express awareness of our relationship with God. We are creatures who are not our own beginning, not the masters of adversity, not our own last end. We are sinners who as Christians know that we have turned away from our Father. Our petition is already a turning back to him.

The New Testament contains scarcely any Prayers of lamentation, so frequent in the Old Testament. In the risen Christ the Church's Petition is buoyed by hope, even if we still wait in a state of expectation and must be converted anew every day. Christian petition, what St. Paul calls {"groaning," arises from another depth, that of creation "in labor pains" and that of ourselves "as we wait for the redemption of our bodies. For in this hope we were saved." 103 In the end, however, "with sighs too deep for words" the Holy Spirit "helps us in our weakness; for we do not know how to Pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words." 104

The first movement of the Prayer of Petition is asking forgiveness, like the tax collector in the parable: "God, be merciful to me a sinner!" 105 It is a prerequisite for righteous and pure Prayer. A trusting humility brings us back into the light of communion between the Father and his Son Jesus Christ and with one another, so that "we receive from him whatever we ask." 106 Asking forgiveness is the prerequisite for both the Eucharistic Liturgy and personal prayer.

Christian Petition is centered on the desire and search for the Kingdom to come, in keeping with the teaching of Christ. 107 There is a hierarchy in these petitions: we Pray first for the Kingdom, then for what is necessary to welcome it and cooperate with its coming. This collaboration with the mission of Christ and the Holy Spirit, which is now that of the Church, is the object of the Prayer of the apostolic community. 108 It is the prayer of Paul, the apostle par excellence, which reveals to us how the divine solicitude for all the churches ought to inspire Christian prayer. 109 By prayer every baptized perSon works for the coming of the Kingdom.

When we share in God's saving love, we understand that every need can become the object of Petition. Christ, who assumed all things in order to redeem all things, is glorified by what we ask the Father in his name. 110 It is with this confidence that St. James and St. Paul exhort us to Pray at all times. 111

Intercession is a Prayer of Petition which leads us to Pray as Jesus did. He is the one intercessor with the Father on behalf of all men, especially sinners. 112 He is "able for all time to save those who draw near to God through him, since he always lives to make intercession for them." 113 The Holy Spirit "himself intercedes for us . . . and intercedes for the saints according to the will of God." 114

Since Abraham, intercession - asking on behalf of another has been characteristic of a Heart attuned to God's mercy. In the age of the Church, Christian intercession participates in Christ's, as an expression of the communion of saints. In intercession, he who Prays looks "not only to his own interests, but also to the interests of others," even to the point of praying for those who do him harm. 115

Thanksgiving characterizes the Prayer of the Church which, in celebrating the Eucharist, reveals and becomes more fully what she is. Indeed, in the work of salvation, Christ sets creation free from sin and death to consecrate it anew and make it return to the Father, for his glory. the thanksgiving of the members of the Body participates in that of their Head.

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

The Holy Spirit, who instructs us to celebrate the Liturgy in expectation of Christ's return, teaches us - to Pray in hope. Conversely, the Prayer of the Church and perSonal prayer nourish hope in us. the psalms especially, with their concrete and varied language, teach us to fix our hope in God: "I waited patiently for the Lord; he inclined to me and heard my cry." 8 As St. Paul prayed: "May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope." 9

This indivisible Gift of the Lord's words and of the Holy Spirit who gives life to them in the Hearts of believers has been received and lived by the Church from the beginning. the first communities Prayed the Lord's Prayer three times a day, 18 in place of the "Eighteen Benedictions" customary in Jewish piety.

Thus the Lord's Prayer reveals us to ourselves at the same time that it reveals the Father to us. 36

The free Gift of adoption requires on our part continual conversion and new life. Praying to our Father should develop in us two fundamental dispositions: First, the desire to become like him: though created in his image, we are restored to his likeness by grace; and we must respond to this grace.

Since the Lord's Prayer is that of his people in the "endtime," this "our" also expresses the certitude of our hope in God's ultimate promise: in the new Jerusalem he will say to the victor, "I will be his God and he shall be my Son." 46

When we Pray to "our" Father, we perSonally address the Father of our Lord Jesus Christ. By doing so we do not divide the Godhead, since the Father is its "source and origin," but rather confess that the Son is eternally begotten by him and the Holy Spirit proceeds from him. We are not confusing the persons, for we confess that our communion is with the Father and his Son, Jesus Christ, in their one Holy Spirit. the Holy Trinity is consubstantial and indivisible. When we pray to the Father, we adore and glorify him together with the Son and the Holy Spirit.

Grammatically, "our" qualifies a reality common to more than one perSon. There is only one God, and he is recognized as Father by those who, through Faith in his only Son, are reborn of him by water and the Spirit. 47 The Church is this new communion of God and men. United with the only Son, who has become "the firstborn among many brethren," she is in communion with one and the same Father in one and the same Holy Spirit. 48 In Praying "our" Father, each of the baptized is praying in this communion: "The company of those who believed were of one Heart and soul." 49

For this reaSon, in spite of the divisions among Christians, this Prayer to "our" Father remains our common patrimony and an urgent summons for all the baptized. In communion by Faith in Christ and by Baptism, they ought to join in Jesus' Prayer for the unity of his Disciples. 50

Finally, if we Pray the Our Father sincerely, we leave individualism behind, because the love that we receive frees us from it. the "our" at the beginning of the Lord's Prayer, like the "us" of the last four Petitions, excludes no one. If we are to say it truthfully, our divisions and oppositions have to be overcome. 51

The baptized cannot Pray to "our" Father without bringing before him all those for whom he gave his beloved Son. God's love has no bounds, neither should our Prayer. 52 Praying "our" Father opens to us the dimensions of his love revealed in Christ: praying with and for all who do not yet know him, so that Christ may "gather into one the children of God." 53 God's care for all men and for the whole of creation has inspired all the great practitioners of prayer; it should extend our prayer to the full breadth of love whenever we dare to say "our" Father.

The symbol of the heavens refers us back to the mystery of the covenant we are living when we Pray to our Father. He is in heaven, his dwelling place; the Father's house is our homeland. Sin has exiled us from the land of the covenant, 56 but conversion of Heart enables us to return to the Father, to heaven. 57 Jn Christ, then, heaven and earth are reconciled, 58 for the Son alone "descended from heaven" and causes us to ascend there with him, by his Cross, Resurrection, and Ascension. 59

When the Church Prays "our Father who art in heaven," she is professing that we are the People of God, already seated "with him in the heavenly places in Christ Jesus" and "hidden with Christ in God;" 60 yet at the same time, "here indeed we groan, and long to put on our heavenly dwelling." 61

When we Pray to the Father, we are in communion with him and with his Son, Jesus Christ. 33 Then we know and recognize him with an ever new sense of wonder. the first phrase of the Our Father is a blessing of adoration before it is a supplication. For it is the glory of God that we should recognize him as "Father," the true God. We give him thanks for having revealed his name to us, for the Gift of believing in it, and for the indwelling of his Presence in us.

Before we make our own this first exclamation of the Lord's Prayer, we must humbly cleanse our Hearts of certain false images drawn "from this world." Humility makes us recognize that "no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him," that is, "to little children." 30 The purification of our hearts has to do with paternal or maternal images, stemming from our personal and cultural history, and influencing our relationship with God. God our Father transcends the categories of the created world. To impose our own ideas in this area "upon him" would be to fabricate idols to adore or pull down. To Pray to the Father is to enter into his mystery as he is and as the Son has revealed him to us.

This power of the Spirit who introduces us to the Lord's Prayer is expressed in the liturgies of East and of West by the beautiful, characteristically Christian expression: parrhesia, straightforward simplicity, filial trust, joyous assurance, humble boldness, the certainty of being loved. 29

According to the apostolic tradition, the Lord's Prayer is essentially rooted in liturgical Prayer:

In Baptism and Confirmation, the handing on (traditio) of the Lord's Prayer signifies new birth into the divine life. Since Christian Prayer is our speaking to God with the very word of God, those who are "born anew". . . through the living and abiding word of God" 20 learn to invoke their Father by the one Word he always hears. They can henceforth do so, for the seal of the Holy Spirit's anointing is indelibly placed on their Hearts, ears, lips, indeed their whole filial being. This is why most of the patristic commentaries on the Our Father are addressed to catechumens and neophytes. When the Church prays the Lord's Prayer, it is always the people made up of the "new-born" who pray and obtain mercy. 21

In the Eucharistic Liturgy the Lord's Prayer appears as the Prayer of the whole Church and there reveals its full meaning and efficacy. Placed between the anaphora (the Eucharistic prayer) and the communion, the Lord's Prayer sums up on the one hand all the Petitions and intercessions expressed in the movement of the epiclesis and, on the other, knocks at the door of the Banquet of the kingdom which sacramental communion anticipates.

In the Eucharist, the Lord's Prayer also reveals the eschatological character of its Petitions. It is the proper Prayer of "the end-time," the time of salvation that began with the outpouring of the Holy Spirit and will be fulfilled with the Lord's return. the petitions addressed to our Father, as distinct from the prayers of the old covenant, rely on the mystery of salvation already accomplished, once for all, in Christ crucified and risen.

From this unshakeable Faith springs forth the hope that sustains each of the seven Petitions, which express the groanings of the present age, this time of patience and expectation during which "it does not yet appear what we shall be." 22 The Eucharist and the Lord's Prayer look eagerly for the Lord's return, "until he comes." 23

In the Roman Liturgy, the Eucharistic assembly is invited to Pray to our heavenly Father with filial boldness; the Eastern liturgies develop and use similar expressions: "dare in all confidence," "make us worthy of...." From the burning bush Moses heard a voice saying to him, "Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground." 26 Only Jesus could cross that threshold of the divine holiness, for "when he had made purification for Sins," he brought us into the Father's presence: "Here am I, and the children God has given me." 27

Simple and Faithful trust, humble and joyous assurance are the proper dispositions for one who Prays the Our Father.

The Lord's Prayer brings us into communion with the Father and with his Son, Jesus Christ. At the same time it reveals us to ourselves (cf GS 22 # 1).

Praying to our Father should develop in us the will to become like him and foster in us a humble and trusting Heart.

With bold confidence, we began Praying to our Father. In begging him that his name be hallowed, we were in fact asking him that we ourselves might be always made more holy. But though we are clothed with the baptismal garment, we do not cease to sin, to turn away from God. Now, in this new Petition, we return to him like the prodigal Son and, like the tax collector, recognize that we are sinners before him. 133 Our petition begins with a "confession" of our wretchedness and his mercy. Our hope is firm because, in his Son, "we have redemption, the forgiveness of Sins." 134 We find the efficacious and undoubted sign of his forgiveness in the sacraments of his Church. 135

Christian Prayer extends to the forgiveness of enemies, 144 transfiguring the disciple by configuring him to his Master. Forgiveness is a high-point of Christian Prayer; only Hearts attuned to God's compassion can receive the Gift of prayer. Forgiveness also bears witness that, in our world, love is stronger than sin. the martyrs of yesterday and today bear this witness to Jesus. Forgiveness is the fundamental condition of the reconciliation of the children of God with their Father and of men with one another. 145

There is no limit or measure to this essentially divine forgiveness, 146 whether one speaks of "Sins" as in Luke ( ⇒ 11:4), "debts" as in Matthew ( ⇒ 6:12). We are always debtors: "Owe no one anything, except to love one another." 147 The communion of the Holy Trinity is the source and criterion of truth in every relation ship. It is lived out in Prayer, above all in the Eucharist. 148

Such a battle and such a victory become possible only through Prayer. It is by his Prayer that Jesus vanquishes the tempter, both at the outset of his public mission and in the ultimate struggle of his agony. 159 In this Petition to our heavenly Father, Christ unites us to his battle and his agony. He urges us to vigilance of the Heart in communion with his own. Vigilance is "custody of the heart," and Jesus prayed for us to the Father: "Keep them in your name." 160 The Holy Spirit constantly seeks to awaken us to keep watch. 161 Finally, this petition takes on all its dramatic meaning in relation to the last temptation of our earthly battle; it asks for final perseverance. "Lo, I am coming like a thief! Blessed is he who is awake." 162

The last Petition to our Father is also included in Jesus' Prayer: "I am not asking you to take them out of the world, but I ask you to protect them from the Evil one." 163 It touches each of us perSonally, but it is always "we" who Pray, in communion with the whole Church, for the deliverance of the whole human family. the Lord's Prayer continually opens us to the range of God's economy of salvation. Our interdependence in the drama of sin and death is turned into solidarity in the Body of Christ, the "communion of saints." 164

Victory over the "prince of this world" 169 was won once for all at the Hour when Jesus freely gave himself up to death to give us his life. This is the judgment of this world, and the prince of this world is "cast out." 170 "He pursued the woman" 171 but had no hold on her: the new Eve, "full of grace" of the Holy Spirit, is preserved from sin and the corruption of death (the Immaculate Conception and the Assumption of the Most Holy Mother of God, Mary, ever virgin). "Then the dragon was angry with the woman, and went off to make war on the rest of her offspring." 172 Therefore the Spirit and the Church Pray: "Come, Lord Jesus," 173 since his coming will deliver us from the Evil One.

When we ask to be delivered from the Evil One, we Pray as well to be freed from all evils, present, past, and future, of which he is the author or instigator. In this final Petition, the Church brings before the Father all the distress of the world. Along with deliverance from the evils that overwhelm humanity, she implores the precious Gift of peace and the grace of perseverance in expectation of Christ's return By praying in this way, she anticipates in humility of Faith the gathering together of everyone and everything in him who has "the keys of Death and Hades," who "is and who was and who is to come, the Almighty." 174

The final doxology, "For the kingdom, the power and the glory are yours, now and forever," takes up again, by inclusion, the first three Petitions to our Father: the glorification of his name, the coming of his reign, and the power of his saving will. But these Prayers are now proclaimed as adoration and thanksgiving, as in the Liturgy of heaven. 176 The ruler of this world has mendaciously attributed to himself the three titles of kingship, power, and glory. 177 Christ, the Lord, restores them to his Father and our Father, until he hands over the kingdom to him when the mystery of salvation will be brought to its completion and God will be all in all. 178

"Then, after the Prayer is over you say 'Amen,' which means 'So be it,' thus ratifying with our 'Amen' what is contained in the Prayer that God has taught us." 179

This Petition is astonishing. If it consisted only of the first phrase, "and forgive us our trespasses," it might have been included, implicitly, in the first three petitions of the Lord's Prayer, since Christ's sacrifice is "that Sins may be forgiven." But, according to the second phrase, our petition will not be heard unless we have first met a strict requirement. Our petition looks to the future, but our response must come first, for the two parts are joined by the single word "as."

"Pray and work." 121 "Pray as if everything depended on God and work as if everything depended on you." 122 Even when we have done our work, the food we receive is still a Gift from our Father; it is good to ask him for it with thanksgiving, as Christian families do when saying grace at meals.

But the presence of those who hunger because they lack bread opens up another profound meaning of this Petition. the drama of hunger in the world calls Christians who Pray sincerely to exercise responsibility toward their brethren, both in their perSonal behavior and in their solidarity with the human family. This petition of the Lord's Prayer cannot be isolated from the parables of the poor man Lazarus and of the Last Judgment. 118

The second series of Petitions unfolds with the same movement as certain Eucharistic epicleses: as an offering up of our expectations, that draws down upon itself the eyes of the Father of mercies. They go up from us and concern us from this very moment, in our present world: "give us . . . forgive us . . . lead us not ... deliver us...." the fourth and fifth petitions concern our life as such - to be fed and to be healed of sin; the last two concern our battle for the victory of life - that battle of Prayer.

Finally, in Jesus the name of the Holy God is revealed and given to us, in the flesh, as Savior, revealed by what he is, by his word, and by his sacrifice. 75 This is the Heart of his priestly Prayer: "Holy Father . . . for their sake I consecrate myself, that they also may be consecrated in truth." 76 Because he "sanctifies" his own name, Jesus reveals to us the name of the Father. 77 At the end of Christ's Passover, the Father gives him the name that is above all names: "Jesus Christ is Lord, to the glory of God the Father." 78

The sanctification of his name among the nations depends inseparably on our life and our Prayer:

This Petition embodies all the others. Like the six petitions that follow, it is fulfilled by the Prayer of Christ. Prayer to our Father is our prayer, if it is prayed in the name of Jesus. 84 In his priestly prayer, Jesus asks: "Holy Father, protect in your name those whom you have given me." 85

In the Lord's Prayer, "thy kingdom come" refers primarily to the final coming of the reign of God through Christ's return. 88 But, far from distracting the Church from her mission in this present world, this desire commits her to it all the more strongly. Since Pentecost, the coming of that Reign is the work of the Spirit of the Lord who "complete(s) his work on earth and brings us the fullness of grace." 89

This Petition is taken up and granted in the Prayer of Jesus which is present and effective in the Eucharist; it bears its fruit in new life in keeping with the Beatitudes. 94

In Christ, and through his human will, the will of the Father has been perfectly fulfilled once for all. Jesus said on entering into this world: "Lo, I have come to do your will, O God." 99 Only Jesus can say: "I always do what is pleasing to him." 100 In the Prayer of his agony, he consents totally to this will: "not my will, but yours be done." 101 For this reaSon Jesus "gave himself for our Sins to deliver us from the present Evil age, according to the will of our God and Father." 102 "and by that will we have been sanctified through the offering of the body of Jesus Christ once for all." 103

By Prayer we can discern "what is the will of God" and obtain the endurance to do it. 108 Jesus teaches us that one enters the kingdom of heaven not by speaking words, but by doing "the will of my Father in heaven." 109

"If any one is a worshiper of God and does his will, God listens to him." 110 Such is the power of the Church's Prayer in the name of her Lord, above all in the Eucharist. Her Prayer is also a communion of intercession with the all-holy Mother of God 111 and all the saints who have been pleasing to the Lord because they willed his will alone:

"Give us" also expresses the covenant. We are his and he is ours, for our sake. But this "us" also recognizes him as the Father of all men and we Pray to him for them all, in solidarity with their needs and sufferings.

But Jesus does not give us a formula to repeat mechanically. 14 As in every vocal Prayer, it is through the Word of God that the Holy Spirit teaches the children of God to Pray to their Father. Jesus not only gives us the words of our filial prayer; at the same time he gives us the Spirit by whom these words become in us "spirit and life." 15 Even more, the proof and possibility of our filial prayer is that the Father "sent the Spirit of his Son into our Hearts, crying, 'Abba! Father!'" 16 Since our prayer sets forth our desires before God, it is again the Father, "he who searches the hearts of men," who "knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God." 17 The prayer to Our Father is inserted into the mysterious mission of the Son and of the Spirit.

Contemplative Prayer is the Prayer of the child of God, of the forgiven sinner who agrees to welcome the love by which he is loved and who wants to respond to it by loving even more. 8 But he knows that the love he is returning is poured out by the Spirit in his Heart, for everything is grace from God. Contemplative prayer is the poor and humble surrender to the loving will of the Father in ever deeper union with his beloved Son.

In the battle of Prayer, we must face in ourselves and around us erroneous notions of Prayer. Some people view prayer as a simple psychological activity, others as an effort of concentration to reach a mental void. Still others reduce prayer to ritual words and postures. Many Christians unconsciously regard prayer as an occupation that is incompatible with all the other things they have to do: they "don't have the time." Those who seek God by prayer are quickly discouraged because they do not know that prayer comes also from the Holy Spirit and not from themselves alone.

We must also face the fact that certain attitudes deriving from the mentality of "this present world" can penetrate our lives if we are not vigilant. For example, some would have it that only that is true which can be verified by reaSon and science; yet Prayer is a mystery that overflows both our conscious and unconscious lives. Others overly prize production and profit; thus Prayer, being unproductive, is useless. Still others exalt sensuality and comfort as the criteria of the true, the good, and the beautiful; whereas prayer, the "love of beauty" (philokalia), is caught up in the glory of the living and true God. Finally, some see prayer as a flight from the world in reaction against activism; but in fact, Christian prayer is neither an escape from reality nor a divorce from life.

Finally, our battle has to confront what we experience as failure in Prayer: discouragement during periods of dryness; sadness that, because we have "great possessions," 15 we have not given all to the Lord; disappointment over not being heard according to our own will; wounded pride, stiffened by the indignity that is ours as sinners; our resistance to the idea that Prayer is a free and unmerited Gift; and so forth. the conclusion is always the same: what good does it do to pray? To overcome these obstacles, we must battle to gain humility, trust, and perseverance.

The habitual difficulty in Prayer is distraction. It can affect words and their meaning in vocal Prayer; it can concern, more profoundly, him to whom we are praying, in vocal prayer (liturgical or perSonal), meditation, and contemplative prayer. To set about hunting down distractions would be to fall into their trap, when all that is necessary is to turn back to our Heart: for a distraction reveals to us what we are attached to, and this humble awareness before the Lord should awaken our preferential love for him and lead us resolutely to offer him our heart to be purified. Therein lies the battle, the choice of which master to serve. 16

Another difficulty, especially for those who sincerely want to Pray, is dryness. Dryness belongs to contemplative Prayer when the Heart is separated from God, with no taste for thoughts, memories, and feelings, even spiritual ones. This is the moment of sheer Faith clinging faithfully to Jesus in his agony and in his tomb. "Unless a grain of wheat falls into the earth and dies, it remains alone; but if dies, it bears much fruit." 18 If dryness is due to the lack of roots, because the word has fallen on rocky soil, the battle requires conversion. 19

The most common yet most hidden temptation is our lack of Faith. It expresses itself less by declared incredulity than by our actual preferences. When we begin to Pray, a thousand labors or cares thought to be urgent vie for priority; once again, it is the moment of truth for the Heart: what is its real love? Sometimes we turn to the Lord as a last resort, but do we really believe he is? Sometimes we enlist the Lord as an ally, but our heart remains presumptuous. In each case, our lack of faith reveals that we do not yet share in the disposition of a humble heart: "Apart from me, you can do nothing." 20

Filial trust is tested - it proves itself - in tribulation. 22 The principal difficulty concerns the Prayer of Petition, for oneself or for others in intercession. Some even stop Praying because they think their petition is not heard. Here two questions should be asked: Why do we think our petition has not been heard? How is our prayer heard, how is it "efficacious"? Why do we complain of not being heard?

In the first place, we ought to be astonished by this fact: when we praise God or give him thanks for his benefits in general, we are not particularly concerned whether or not our Prayer is acceptable to him. On the other hand, we demand to see the results of our Petitions. What is the image of God that motivates our Prayer: an instrument to be used? or the Father of our Lord Jesus Christ?

Are we convinced that "we do not know how to Pray as we ought"? 23 Are we asking God for "what is good for us"? Our Father knows what we need before we ask him, 24 but he awaits our Petition because the dignity of his children lies in their freedom. We must pray, then, with his Spirit of freedom, to be able truly to know what he wants. 25

The revelation of Prayer in the economy of salvation teaches us that Faith rests on God's action in history. Our filial trust is enkindled by his supreme act: the Passion and Resurrection of his Son. Christian Prayer is cooperation with his providence, his plan of love for men.

Prayer is both a Gift of grace and a determined response on our part. It always presupposes effort. the great figures of Prayer of the Old Covenant before Christ, as well as the Mother of God, the saints, and he himself, all teach us this: prayer is a battle. Against whom? Against ourselves and against the wiles of the tempter who does all he can to turn man away from prayer, away from union with God. We pray as we live, because we live as we pray. If we do not want to act habitually according to the Spirit of Christ, neither can we pray habitually in his name. the "spiritual battle" of the Christian's new life is inseparable from the battle of prayer.

Contemplative Prayer is the simplest expression of the mystery of Prayer. It is a Gift, a grace; it can be accepted only in humility and poverty. Contemplative prayer is a covenant relationship established by God within our Hearts. 9 Contemplative prayer is a communion in which the Holy Trinity conforms man, the image of God, "to his likeness."

Contemplative Prayer is also the pre-eminently intense time of Prayer. In it the Father strengthens our inner being with power through his Spirit "that Christ may dwell in (our) Hearts through Faith" and we may be "grounded in love." 10

Contemplation is a gaze of Faith, fixed on Jesus. "I look at him and he looks at me": this is what a certain peasant of Ars used to say to his holy cure about his Prayer before the tabernacle. This focus on Jesus is a renunciation of self. His gaze purifies our Heart; the light of the countenance of Jesus illumines the eyes of our heart and teaches us to see everything in the light of his truth and his compassion for all men. Contemplation also turns its gaze on the mysteries of the life of Christ. Thus it learns the "interior knowledge of our Lord," the more to love him and follow him. 11

Contemplative Prayer is hearing the Word of God. Far from being passive, such attentiveness is the obedience of Faith, the unconditional acceptance of a servant, and the loving commitment of a child. It participates in the "Yes" of the Son become servant and the Fiat of God's lowly handmaid.

Contemplative Prayer is silence, the "symbol of the world to come" 12 or "silent love." 13 Words in this kind of Prayer are not speeches; they are like kindling that feeds the fire of love. In this silence, unbearable to the "outer" man, the Father speaks to us his incarnate Word, who suffered, died, and rose; in this silence the Spirit of adoption enables us to share in the prayer of Jesus.

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.

Contemplative Prayer is a communion of love bearing Life for the multitude, to the extent that it consents to abide in the night of Faith. the Paschal night of the Resurrection passes through the night of the agony and the tomb - the three intense moments of the Hour of Jesus which his Spirit (and not "the flesh [which] is weak") brings to life in Prayer. We must be willing to "keep watch with (him) one hour." 14

For St. Paul, this trust is bold, founded on the Prayer of the Spirit in us and on the Faithful love of the Father who has given us his only Son. 31 Transformation of the Praying Heart is the first response to our Petition.

The Prayer of Jesus makes Christian Prayer an efficacious Petition. He is its model, he prays in us and with us. Since the Heart of the Son seeks only what pleases the Father, how could the prayer of the children of adoption be centered on the Gifts rather than the Giver?

Jesus also Prays for us - in our place and on our behalf. All our Petitions were gathered up, once for all, in his cry on the Cross and, in his Resurrection, heard by the Father. This is why he never ceases to intercede for us with the Father. 32 If our Prayer is resolutely united with that of Jesus, in trust and boldness as children, we obtain all that we ask in his name, even more than any particular thing: the Holy Spirit himself, who contains all Gifts.

Jesus "was Praying at a certain place, and when he ceased, one of his Disciples said to him, 'Lord, teach us to pray, as John taught his disciples.'" 1 In response to this request the Lord entrusts to his disciples and to his Church the fundamental Christian Prayer. St. Luke presents a brief text of five Petitions, 2 while St. Matthew gives a more developed version of seven petitions. 3 The liturgical tradition of the Church has retained St. Matthew's text:

Very early on, liturgical usage concluded the Lord's Prayer with a doxology. In the Didache, we find, "For yours are the power and the glory for ever." 4 The Apostolic Constitutions add to the beginning: "the kingdom," and this is the formula retained to our day in ecumenical Prayer. 5 The Byzantine tradition adds after "the glory" the words "Father, Son, and Holy Spirit." the Roman Missal develops the last Petition in the explicit perspective of "awaiting our blessed hope" and of the Second Coming of our Lord Jesus Christ. 6 Then comes the assembly's acclamation or the repetition of the doxology from the Apostolic Constitutions.

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

After showing how the psalms are the principal food of Christian Prayer and flow together in the Petitions of the Our Father, St. Augustine concludes:

All the Scriptures - the Law, the Prophets, and the Psalms - are fulfilled in Christ. 10 The Gospel is this "Good News." Its first proclamation is summarized by St. Matthew in the Sermon on the Mount; 11 The Prayer to our Father is at the center of this proclamation. It is in this context that each Petition bequeathed to us by the Lord is illuminated:

The Sermon on the Mount is teaching for life, the Our Father is a Prayer; but in both the one and the other the Spirit of the Lord gives new form to our desires, those inner movements that animate our lives. Jesus teaches us this new life by his words; he teaches us to ask for it by our Prayer. the rightness of our life in him will depend on the rightness of our prayer.

"Pray constantly . . . always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father." 33 St. Paul adds, "Pray at all times in the Spirit, with all Prayer and supplication. To that end keep alert with all perseverance making supplication for all the saints." 34 For "we have not been commanded to work, to keep watch and to fast constantly, but it has been laid down that we are to pray without ceasing." 35 This tireless fervor can come only from love. Against our dullness and laziness, the battle of prayer is that of humble, trusting, and persevering love. This love opens our Hearts to three enlightening and life-giving facts of Faith about prayer.

It is always possible to Pray: the time of the Christian is that of the risen Christ who is with us always, no matter what tempests may arise. 36 Our time is in the hands of God:

Prayer is a vital necessity. Proof from the contrary is no less convincing: if we do not allow the Spirit to lead us, we fall back into the slavery of sin. 38 How can the Holy Spirit be our life if our Heart is far from him?

Prayer and Christian life are inseparable, for they concern the same love and the same renunciation, proceeding from love; the same filial and loving conformity with the Father's plan of love; the same transforming union in the Holy Spirit who conforms us more and more to Christ Jesus; the same love for all men, the love with which Jesus has loved us. "Whatever you ask the Father in my name, he [will] give it to you. This I command you, to love one another." 41

When "his hour" came, Jesus Prayed to the Father. 43 His Prayer, the longest transmitted by the Gospel, embraces the whole economy of creation and salvation, as well as his death and Resurrection. the prayer of the Hour of Jesus always remains his own, just as his Passover "once for all" remains ever present in the Liturgy of his Church.

Christian Tradition rightly calls this Prayer the "priestly" Prayer of Jesus. It is the prayer of our high priest, inseparable from his sacrifice, from his passing over (Passover) to the Father to whom he is wholly "consecrated." 44

In this Paschal and sacrificial Prayer, everything is recapitulated in Christ: 45 God and the world; the Word and the flesh; eternal life and time; the love that hands itself over and the sin that betrays it; the Disciples present and those who will believe in him by their word; humiliation and glory. It is the Prayer of unity.

Jesus fulfilled the work of the Father completely; his Prayer, like his sacrifice, extends until the end of time. the Prayer of this hour fills the end-times and carries them toward their consummation. Jesus, the Son to whom the Father has given all things, has given himself wholly back to the Father, yet expresses himself with a sovereign freedom 46 by virtue of the power the Father has given him over all flesh. the Son, who made himself Servant, is Lord, the Pantocrator. Our high priest who prays for us is also the one who prays in us and the God who hears our prayer.

By entering into the holy name of the Lord Jesus we can accept, from within, the Prayer he teaches us: "Our Father!" His priestly Prayer fulfills, from within, the great Petitions of the Lord's Prayer: concern for the Father's name; 47 passionate zeal for his kingdom (Glory); 48 The accomplishment of the will of the Father, of his plan of salvation; 49 and deliverance from Evil. 50

Finally, in this Prayer Jesus reveals and gives to us the "knowledge," inseparably one, of the Father and of the Son, 51 which is the very mystery of the life of Prayer.

The traditional expression "the Lord's Prayer" - oratio Dominica - means that the Prayer to our Father is taught and given to us by the Lord Jesus. the prayer that comes to us from Jesus is truly unique: it is "of the Lord." On the one hand, in the words of this prayer the only Son gives us the words the Father gave him: 13 he is the master of our prayer. On the other, as Word incarnate, he knows in his human Heart the needs of his human brothers and sisters and reveals them to us: he is the model of our prayer.

The Creed, like the last book of the Bible, 644 ends with the Hebrew word amen. This word frequently concludes Prayers in the New Testament. the Church likewise ends her Prayers with "Amen."

The hymns and litanies of the Liturgy of the Hours integrate the Prayer of the psalms into the age of the Church, expressing the symbolism of the time of day, the liturgical seaSon, or the feast being celebrated. Moreover, the reading from the Word of God at each Hour (with the subsequent responses or troparia) and readings from the Fathers and spiritual masters at certain Hours, reveal more deeply the meaning of the mystery being celebrated, assist in understanding the psalms, and prepare for silent Prayer. the lectio divina, where the Word of God is so read and meditated that it becomes prayer, is thus rooted in the liturgical celebration.

A Church, "a house of Prayer in which the Eucharist is celebrated and reserved, where the Faithful assemble, and where is worshipped the presence of the Son of God our Savior, offered for us on the sacrificial altar for the help and consolation of the faithful - this house ought to be in good taste and a worthy place for Prayer and sacred ceremonial." 57 In this "house of God" the truth and the harmony of the signs that make it up should show Christ to be present and active in this place. 58

The chair (cathedra) of the bishop or the priest "should express his office of presiding over the assembly and of directing Prayer." 63 The lectern (ambo): "The dignity of the Word of God requires the Church to have a suitable place for announcing his message so that the attention of the people may be easily directed to that place during the Liturgy of the Word." 64

The gathering of the People of God begins with Baptism; a Church must have a place for the celebration of Baptism (baptistry) and for fostering remembrance of the baptismal promises (holy water font). The renewal of the baptismal life requires penance. A church, then, must lend itself to the expression of repentance and the reception of forgiveness, which requires an appropriate place to receive penitents. A church must also be a space that invites us to the recollection and silent Prayer that extend and internalize the great Prayer of the Eucharist.

The baptismal water is consecrated by a Prayer of epiclesis (either at this moment or at the Easter Vigil). the Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptized in it may be "born of water and the Spirit." 40

The white garment symbolizes that the perSon baptized has "put on Christ," 42 has risen with Christ. the candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are "the light of the world." 43 The newly baptized is now, in the only Son, a child of God entitled to say the Prayer of the children of God: "Our Father."

First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb" 44 and receives the food of the new life, the body and blood of Christ. the Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them." 45 The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reaSon, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the Praying of the Our Father.

The celebration of the Liturgy of the Hours demands not only harmonizing the voice with the Praying Heart, but also a deeper "understanding of the liturgy and of the Bible, especially of the Psalms." 52

The Liturgy of the Hours is intended to become the Prayer of the whole People of God. In it Christ himself "continues his priestly work through his Church." 50 His members participate according to their own place in the Church and the circumstances of their lives: priests devoted to the pastoral ministry, because they are called to remain diligent in Prayer and the service of the word; religious, by the charism of their consecrated lives; all the Faithful as much as possible: "Pastors of souls should see to it that the principal hours, especially Vespers, are celebrated in common in church on Sundays and on the more solemn feasts. the laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually." 51

The mystery of Christ, his Incarnation and Passover, which we celebrate in the Eucharist especially at the Sunday assembly, permeates and transfigures the time of each day, through the celebration of the Liturgy of the Hours, "the divine office." 46 This celebration, Faithful to the apostolic exhortations to "Pray constantly," is "so devised that the whole course of the day and night is made holy by the praise of God." 47 In this "public Prayer of the Church," 48 The faithful (clergy, religious, and lay people) exercise the royal priesthood of the baptized. Celebrated in "the form approved" by the Church, the Liturgy of the Hours "is truly the voice of the Bride herself addressed to her Bridegroom. It is the very prayer which Christ himself together with his Body addresses to the Father. 49

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

"To accomplish so great a work" - the dispensation or communication of his work of salvation - "Christ is always present in his Church, especially in her liturgical celebrations. He is present in the Sacrifice of the Mass not only in the perSon of his minister, 'the same now offering, through the ministry of priests, who formerly offered himself on the cross,' but especially in the Eucharistic species. By his power he is present in the sacraments so that when anybody baptizes, it is really Christ himself who baptizes. He is present in his word since it is he himself who speaks when the holy Scriptures are read in the Church. Lastly, he is present when the Church Prays and sings, for he has promised 'where two or three are gathered together in my name there am I in the midst of them."' 11

In the sacramental economy the Holy Spirit fulfills what was prefigured in the Old Covenant. Since Christ's Church was "prepared in marvellous fashion in the history of the people of Israel and in the Old Covenant," 14 The Church's Liturgy has retained certain elements of the worship of the Old Covenant as integral and irreplaceable, adopting them as her own: -notably, reading the Old Testament; -Praying the Psalms; -above all, recalling the saving events and significant realities which have found their fulfillment in the mystery of Christ (promise and covenant, Exodus and Passover, kingdom and temple, exile and return).

Jewish Liturgy and Christian liturgy. A better knowledge of the Jewish people's Faith and religious life as professed and lived even now can help our better understanding of certain aspects of Christian liturgy. For both Jews and Christians Sacred Scripture is an essential part of their respective liturgies: in the proclamation of the Word of God, the response to this word, Prayer of praise and intercession for the living and the dead, invocation of God's mercy. In its characteristic structure the Liturgy of the Word originates in Jewish Prayer. the Liturgy of the Hours and other liturgical texts and formularies, as well as those of our most venerable prayers, including the Lord's Prayer, have parallels in Jewish prayer. the Eucharistic Prayers also draw their inspiration from the Jewish tradition. the relationship between Jewish liturgy and Christian liturgy, but also their differences in content, are particularly evident in the great feasts of the liturgical year, such as Passover. Christians and Jews both celebrate the Passover. For Jews, it is the Passover of history, tending toward the future; for Christians, it is the Passover fulfilled in the death and Resurrection of Christ, though always in expectation of its definitive consummation.

The epiclesis is also a Prayer for the full effect of the assembly's communion with the mystery of Christ. "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit" 28 have to remain with us always and bear fruit beyond the Eucharistic celebration. the Church therefore asks the Father to send the Holy Spirit to make the lives of the Faithful a living sacrifice to God by their spiritual transformation into the image of Christ, by concern for the Church's unity, and by taking part in her mission through the witness and service of charity.

The Church's Faith precedes the faith of the believer who is invited to adhere to it. When the Church celebrates the sacraments, she confesses the faith received from the apostles - whence the ancient saying: lex orandi, lex credendi (or: legem credendi lex statuat supplicandi according to Prosper of Aquitaine [5th cent.]). 45 The law of Prayer is the law of faith: the Church believes as she Prays. Liturgy is a constitutive element of the holy and living Tradition. 46

Celebrated worthily in Faith, the sacraments confer the grace that they signify. 48 They are efficacious because in them Christ himself is at work: it is he who baptizes, he who acts in his sacraments in order to communicate the grace that each sacrament signifies. the Father always hears the Prayer of his Son's Church which, in the epiclesis of each sacrament, expresses her faith in the power of the Spirit. As fire transforms into itself everything it touches, so the Holy Spirit transforms into the divine life whatever is subjected to his power.

"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

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

When the Church celebrates the mystery of Christ, there is a word that marks her Prayer: "Today!" - a word echoing the Prayer her Lord taught her and the call of the Holy Spirit. 34 This "today" of the living God which man is called to enter is "the hour" of Jesus' Passover, which reaches across and underlies all history:

The essential rite of the sacrament follows. In the Latin rite, "the sacrament of Confirmation is conferred through the anointing with chrism on the forehead, which is done by the laying on of the hand, and through the words: 'Accipe signaculum doni Spiritus Sancti' [Be sealed with the Gift of the Holy Spirit.]." 113 In the Eastern Churches, after a Prayer of epiclesis the more significant parts of the body are anointed with myron: forehead, eyes, nose, ears, lips, breast, back, hands, and feet. Each anointing is accompanied by the formula: "The seal of the gift that is the Holy Spirit."

To receive Confirmation one must be in a state of grace. One should receive the sacrament of Penance in order to be cleansed for the Gift of the Holy Spirit. More intense Prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act. 126

"Those who approach the sacrament of Penance obtain pardon from God's mercy for the offense committed against him, and are, at the same time, reconciled with the Church which they have wounded by their Sins and which by charity, by example, and by Prayer labors for their conversion." 4

"YOU were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God." 9 One must appreciate the magnitude of the Gift God has given us in the sacraments of Christian initiation in order to grasp the degree to which sin is excluded for him who has "put on Christ." 10 But the apostle John also says: "If we say we have no sin, we deceive ourselves, and the truth is not in us." 11 and the Lord himself taught us to Pray: "Forgive us our trespasses," 12 linking our forgiveness of one another's offenses to the forgiveness of our Sins that God will grant us.

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

Reading Sacred Scripture, Praying the Liturgy of the Hours and the Our Father - every sincere act of worship or devotion revives the spirit of conversion and repentance within us and contributes to the forgiveness of our Sins.

Christ has willed that in her Prayer and life and action his whole Church should be the sign and instrument of the forgiveness and reconciliation that he acquired for us at the price of his blood. But he entrusted the exercise of the power of absolution to the apostolic ministry which he charged with the "ministry of reconciliation." 42 The apostle is sent out "on behalf of Christ" with "God making his appeal" through him and pleading: "Be reconciled to God." 43

Beneath the changes in discipline and celebration that this sacrament has undergone over the centuries, the same fundamental structure is to be discerned. It comprises two equally essential elements: on the one hand, the acts of the man who undergoes conversion through the action of the Holy Spirit: namely, contrition, confession, and satisfaction; on the other, God's action through the intervention of the Church. the Church, who through the bishop and his priests forgives Sins in the name of Jesus Christ and determines the manner of satisfaction, also Prays for the sinner and does penance with him. Thus the sinner is healed and re-established in ecclesial communion.

The formula of absolution used in the Latin Church expresses the essential elements of this sacrament: the Father of mercies is the source of all forgiveness. He effects the reconciliation of sinners through the Passover of his Son and the Gift of his Spirit, through the Prayer and ministry of the Church:

The penance the confessor imposes must take into account the penitent's perSonal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the Sins committed. It can consist of Prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear. Such penances help configure us to Christ, who alone expiated our sins once for all. They allow us to become co-heirs with the risen Christ, "provided we suffer with him." 63

The confessor is not the master of God's forgiveness, but its servant. the minister of this sacrament should unite himself to the intention and charity of Christ. 71 He should have a proven knowledge of Christian behavior, experience of human affairs, respect and sensitivity toward the one who has fallen; he must love the truth, be Faithful to the Magisterium of the Church, and lead the penitent with patience toward healing and full maturity. He must Pray and do penance for his penitent, entrusting him to the Lord's mercy.

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

At the Last Supper the Lord himself directed his Disciples' attention toward the fulfillment of the Passover in the kingdom of God: "I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." 240 Whenever the Church celebrates the Eucharist she remembers this promise and turns her gaze "to him who is to come." In her Prayer she calls for his coming: "Marana tha!" "Come, Lord Jesus!" 241 "May your grace come and this world pass away!" 242

In an ancient Prayer the Church acclaims the mystery of the Eucharist: "O sacred banquet in which Christ is received as food, the memory of his Passion is renewed, the soul is filled with grace and a pledge of the life to come is given to us." If the Eucharist is the memorial of the Passover of the Lord Jesus, if by our communion at the altar we are filled "with every heavenly blessing and grace," 239 then the Eucharist is also an anticipation of the heavenly glory.

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.

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.

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 anaphora: with the Eucharistic Prayer - the Prayer of thanksgiving and consecration - we come to the Heart and summit of the celebration:

In the communion, preceded by the Lord's Prayer and the breaking of the bread, the Faithful receive "the bread of heaven" and "the cup of salvation," the body and blood of Christ who offered himself "for the life of the world": 179

The Eucharist is the memorial of Christ's Passover, the making present and the sacramental offering of his unique sacrifice, in the Liturgy of the Church which is his Body. In all the Eucharistic Prayers we find after the words of institution a Prayer called the anamnesis or memorial.

The Eucharist is also the sacrifice of the Church. the Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. the lives of the Faithful, their praise, sufferings, Prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ's sacrifice present on the altar makes it possible for all generations of Christians to be united with his offering.

"Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us," is present in many ways to his Church: 195 in his word, in his Church's Prayer, "where two or three are gathered in my name," 196 in the poor, the sick, and the impriSoned, 197 in the sacraments of which he is the author, in the sacrifice of the Mass, and in the person of the minister. But "he is present . . . most especially in the Eucharistic species." 198

The altar, around which the Church is gathered in the celebration of the Eucharist, represents the two aspects of the same mystery: the altar of the sacrifice and the table of the Lord. This is all the more so since the Christian altar is the symbol of Christ himself, present in the midst of the assembly of his Faithful, both as the victim offered for our reconciliation and as food from heaven who is giving himself to us. "For what is the altar of Christ if not the image of the Body of Christ?" 212 asks St. Ambrose. He says elsewhere, "The altar represents the body [of Christ] and the Body of Christ is on the altar." 213 The Liturgy expresses this unity of sacrifice and communion in many Prayers. Thus the Roman Church Prays in its anaphora:

Before so great a sacrament, the Faithful can only echo humbly and with ardent faith the words of the Centurion: "Domine, non sum dignus ut intres sub tectum meum, sed tantum dic verbo, et sanabitur anima mea" ("Lord, I am not worthy that you should enter under my roof, but only say the word and my soul will be healed."). 217 and in the Divine Liturgy of St. John Chrysostom the faithful Pray in the same spirit:

"This treasury includes as well the Prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable, and even pristine in their value before God. In the treasury, too, are the Prayers and good works of all the saints, all those who have followed in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission the Father entrusted to them. In this way they attained their own salvation and at the same time cooperated in saving their brothers in the unity of the Mystical Body." 88

Those who with God's help have welcomed Christ's call and freely responded to it are urged on by love of Christ to proclaim the Good News everywhere in the world. This treasure, received from the apostles, has been Faithfully guarded by their successors. All Christ's faithful are called to hand it on from generation to generation, by professing the faith, by living it in fraternal sharing, and by celebrating it in Liturgy and Prayer. 6

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

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

In her Liturgy, the Church joins with the angels to adore the thrice-holy God. She invokes their assistance (in the Roman Canon's Supplices te rogamus. . .["Almighty God, we Pray that your angel..."]; in the funeral liturgy's In Paradisum deducant te angeli. . .["May the angels lead you into Paradise. . ."]). Moreover, in the "Cherubic Hymn" of the Byzantine Liturgy, she celebrates the memory of certain angels more particularly (St. Michael, St. Gabriel, St. Raphael, and the guardian angels).

Sometimes the soul is distinguished from the spirit: St. Paul for instance Prays that God may sanctify his people "wholly", with "spirit and soul and body" kept sound and blameless at the Lord's coming. 236 The Church teaches that this distinction does not introduce a duality into the soul. 237 "Spirit" signifies that from creation man is ordered to a supernatural end and that his soul can gratuitously be raised beyond all it deserves to communion with God. 238

The name of Jesus is at the Heart of Christian Prayer. All liturgical Prayers conclude with the words "through our Lord Jesus Christ". the Hail Mary reaches its high point in the words "blessed is the fruit of thy womb, Jesus." the Eastern prayer of the heart, the Jesus Prayer, says: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." Many Christians, such as St. Joan of Arc, have died with the one word "Jesus" on their lips.

Peter could recognize the transcendent character of the Messiah's divine Sonship because Jesus had clearly allowed it to be so understood. To his accusers' question before the Sanhedrin, "Are you the Son of God, then?" Jesus answered, "You say that I am." 50 Well before this, Jesus referred to himself as "the Son" who knows the Father, as distinct from the "servants" God had earlier sent to his people; he is superior even to the angels. 51 He distinguished his sonship from that of his Disciples by never saying "our Father", except to command them: "You, then, Pray like this: 'Our Father'", and he emphasized this distinction, saying "my Father and your Father". 52

Christian Prayer is characterized by the title "Lord", whether in the invitation to Prayer ("The Lord be with you"), its conclusion ("through Christ our Lord") or the exclamation full of trust and hope: Maranatha ("Our Lord, come!") or Maranatha ("Come, Lord!") - "Amen Come Lord Jesus!" 69

In all of his life Jesus presents himself as our model. He is "the perfect man", 191 who invites us to become his Disciples and follow him. In humbling himself, he has given us an example to imitate, through his Prayer he draws us to Pray, and by his poverty he calls us to accept freely the privation and persecutions that may come our way. 192

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

Thus the revelation of creation is inseparable from the revelation and forging of the covenant of the one God with his People. Creation is revealed as the first step towards this covenant, the first and universal witness to God's all-powerful love. 126 and so, the truth of creation is also expressed with growing vigour in the message of the prophets, the Prayer of the psalms and the Liturgy, and in the wisdom sayings of the Chosen People. 127

The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the baptismal profession of Faith (the Creed), the sacraments of faith, the life of faith (the Commandments), and the Prayer of the believer (the Lord's Prayer).

The last part of the Catechism deals with the meaning and importance of Prayer in the life of believers (Section One). It concludes with a brief commentary on the seven Petitions of the Lord's Prayer (Section Two), for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us.

We begin our profession of Faith by saying: "I believe" or "We believe". Before expounding the Church's faith, as confessed in the Creed, celebrated in the Liturgy and lived in observance of God's commandments and in Prayer, we must first ask what "to believe" means. Faith is man's response to God, who reveals himself and gives himself to man, at the same time bringing man a superabundant light as he searches for the ultimate meaning of his life. Thus we shall consider first that search (Chapter One), then the divine Revelation by which God comes to meet man (Chapter Two), and finally the response of faith (Chapter Three).

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:

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

The apostles entrusted the "Sacred deposit" of the Faith (the depositum fidei), 45 contained in Sacred Scripture and Tradition, to the whole of the Church. "By adhering to [this heritage] the entire holy people, united to its pastors, remains always faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and the Prayers. So, in maintaining, practising and professing the faith that has been handed on, there should be a remarkable harmony between the bishops and the faithful." 46

Indeed, "the economy of the Old Testament was deliberately SO oriented that it should prepare for and declare in prophecy the coming of Christ, redeemer of all men." 93 "Even though they contain matters imperfect and provisional, 94 The books of the OldTestament bear witness to the whole divine pedagogy of God's saving love: these writings "are a storehouse of sublime teaching on God and of sound wisdom on human life, as well as a wonderful treasury of Prayers; in them, too, the mystery of our salvation is present in a hidden way." 95

After Israel's sin, when the people had turned away from God to worship the golden calf, God hears Moses' Prayer of intercession and agrees to walk in the midst of an unFaithful people, thus demonstrating his love. 18 When Moses asks to see his glory, God responds "I will make all my goodness pass before you, and will proclaim before you my name "the Lord" [YHWH]." 19 Then the LORD passes before Moses and proclaims, "YHWH, YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness"; Moses then confesses that the LORD is a forgiving God. 20

It means trusting God in every circumstance, even in adversity. A Prayer of St. Teresa of Jesus wonderfully expresses this trust:

From the beginning, the revealed truth of the Holy Trinity has been at the very root of the Church's living Faith, principally by means of Baptism. It finds its expression in the rule of baptismal faith, formulated in the preaching, catechesis and Prayer of the Church. Such formulations are already found in the apostolic writings, such as this salutation taken up in the Eucharistic Liturgy: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all." 81

Jesus went up to the Temple as the privileged place of encounter with God. For him, the Temple was the dwelling of his Father, a house of Prayer, and he was angered that its outer court had become a place of commerce. 353 He drove merchants out of it because of jealous love for his Father: "You shall not make my Father's house a house of trade. His Disciples remembered that it was written, 'Zeal for your house will consume me.'" 354 After his Resurrection his apostles retained their reverence for the Temple. 355

The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani, 434 making himself "obedient unto death". Jesus Prays: "My Father, if it be possible, let this cup pass from me. . ." 435 Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death. 436 Above all, his human nature has been assumed by the divine perSon of the "Author of life", the "Living One". 437 By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for "he himself bore our Sins in his body on the tree." 438

Though already present in his Church, Christ's reign is nevertheless yet to be fulfilled "with power and great glory" by the King's return to earth. 556 This reign is still under attack by the Evil powers, even though they have been defeated definitively by Christ's Passover. 557 Until everything is subject to him, "until there be realized new heavens and a new earth in which justice dwells, the pilgrim Church, in her sacraments and institutions, which belong to this present age, carries the mark of this world which will pass, and she herself takes her place among the creatures which groan and travail yet and await the revelation of the Sons of God." 558 That is why Christians Pray, above all in the Eucharist, to hasten Christ's return by saying to him: 559 Maranatha! "Our Lord, come!" 560

Without always professing the three evangelical counsels publicly, hermits "devote their life to the praise of God and salvation of the world through a stricter separation from the world, the silence of solitude and assiduous Prayer and penance." 460

"As with other forms of consecrated life," the order of virgins establishes the woman living in the world (or the nun) in Prayer, penance, service of her brethren, and apostolic activity, according to the state of life and spiritual Gifts given to her. 464 Consecrated virgins can form themselves into associations to observe their commitment more Faithfully. 465

In the primitive community of Jerusalem, the Disciples "devoted themselves to the apostles' teaching and fellowship, to the breaking of the bread and the Prayers." 480 Communion in the Faith. the faith of the faithful is the faith of the Church, received from the apostles. Faith is a treasure of life which is enriched by being shared.

Communion with the dead. "In full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead; and 'because it is a holy and a wholesome thought to Pray for the dead that they may be loosed from their Sins' she offers her suffrages for them." 498 Our Prayer for them is capable not only of helping them, but also of making their intercession for us effective.

After her Son's Ascension, Mary "aided the beginnings of the Church by her Prayers." 504 In her association with the apostles and several women, "we also see Mary by her Prayers imploring the Gift of the Spirit, who had already overshadowed her in the Annunciation." 505

"All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship." 513 The Church rightly honors "the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the Faithful fly in all their dangers and needs.... This very special devotion ... differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration." 514 The liturgical feasts dedicated to the Mother of God and Marian Prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary. 515

The Church encourages us to prepare ourselves for the hour of our death. In the litany of the saints, for instance, she has us Pray: "From a sudden and unforeseen death, deliver us, O Lord"; 586 to ask the Mother of God to intercede for us "at the hour of our death" in the Hail Mary; and to entrust ourselves to St. Joseph, the patron of a happy death.

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:

God predestines no one to go to hell; 618 for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic Liturgy and in the daily Prayers of her Faithful, the Church implores the mercy of God, who does not want "any to perish, but all to come to repentance": 619

Lay people who possess the required qualities can be admitted permanently to the ministries of lector and acolyte. 436 When the necessity of the Church warrants it and when ministers are lacking, lay perSons, even if they are not lectors or acolytes, can also supply for certain of their offices, namely, to exercise the ministry of the word, to preside over liturgical Prayers, to confer Baptism, and to distribute Holy Communion in accord with the prescriptions of law." 437

"Hence the laity, dedicated as they are to Christ and anointed by the Holy Spirit, are marvellously called and prepared so that even richer fruits of the Spirit maybe produced in them. For all their works, Prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit - indeed even the hardships of life if patiently born - all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most fittingly be offered to the Father along with the body of the Lord. and so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives." 434

The bishop is "the steward of the grace of the supreme priesthood," 423 especially in the Eucharist which he offers perSonally or whose offering he assures through the priests, his co-workers. the Eucharist is the center of the life of the particular Church. the bishop and priests sanctify the Church by their Prayer and work, by their ministry of the word and of the sacraments. They sanctify her by their example, "not as domineering over those in your charge but being examples to the flock." 424 Thus, "together with the flock entrusted to them, they may attain to eternal life." 425

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.

Fire. While water signifies birth and the fruitfulness of life given in the Holy Spirit, fire symbolizes the transforming energy of the Holy Spirit's actions. the Prayer of the prophet Elijah, who "arose like fire" and whose "word burned like a torch," brought down fire from heaven on the sacrifice on Mount Carmel. 37 This event was a "figure" of the fire of the Holy Spirit, who transforms what he touches. John the Baptist, who goes "before [the Lord] in the spirit and power of Elijah," proclaims Christ as the one who "will baptize you with the Holy Spirit and with fire." 38 Jesus will say of the Spirit: "I came to cast fire upon the earth; and would that it were already kindled!" 39 In the form of tongues "as of fire," the Holy Spirit rests on the Disciples on the morning of Pentecost and fills them with himself 40 The spiritual tradition has retained this symbolism of fire as one of the most expressive images of the Holy Spirit's actions. 41 "Do not quench the Spirit." 42

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.

Jesus does not reveal the Holy Spirit fully, until he himself has been glorified through his Death and Resurrection. Nevertheless, little by little he alludes to him even in his teaching of the multitudes, as when he reveals that his own flesh will be food for the life of the world. 110 He also alludes to the Spirit in speaking to Nicodemus, 111 to the Samaritan woman, 112 and to those who take part in the feast of Tabernacles. 113 To his Disciples he speaks openly of the Spirit in connection with Prayer 114 and with the witness they will have to bear. 115

Only when the hour has arrived for his glorification does Jesus promise the coming of the Holy Spirit, since his Death and Resurrection will fulfill the promise made to the Fathers. 116 The Spirit of truth, the other Paraclete, will be given by the Father in answer to Jesus' Prayer; he will be sent by the Father in Jesus' name; and Jesus will send him from the Father's side, since he comes from the Father. the Holy Spirit will come and we shall know him; he will be with us for ever; he will remain with us. the Spirit will teach us everything, remind us of all that Christ said to us and bear witness to him. the Holy Spirit will lead us into all truth and will glorify Christ. He will prove the world wrong about sin, righteousness, and judgment.

"The Spirit helps us in our weakness; for we do not know how to Pray as we ought, but the Spirit himself intercedes with sighs too deep for words." 134 The Holy Spirit, the artisan of God's works, is the master of Prayer. (This will be the topic of Part Four.)

"This Kingdom shines out before men in the word, in the works and in the presence of Christ." 163 To welcome Jesus' word is to welcome "the Kingdom itself." 164 The seed and beginning of the Kingdom are the "little flock" of those whom Jesus came to gather around him, the flock whose shepherd he is. 165 They form Jesus' true family. 166 To those whom he thus gathered around him, he taught a new "way of acting" and a Prayer of their own. 167

"Christ bestowed unity on his Church from the beginning. This unity, we believe, subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time." 277 Christ always gives his Church the Gift of unity, but the Church must always Pray and work to maintain, reinforce, and perfect the unity that Christ wills for her. This is why Jesus himself prayed at the hour of his Passion, and does not cease praying to his Father, for the unity of his Disciples: "That they may all be one. As you, Father, are in me and I am in you, may they also be one in us, . . . so that the world may know that you have sent me." 278 The desire to recover the unity of all Christians is a gift of Christ and a call of the Holy Spirit. 279

Certain things are required in order to respond adequately to this call: - a permanent renewal of the Church in greater fidelity to her vocation; such renewal is the driving-force of the movement toward unity; 280 - conversion of Heart as the Faithful "try to live holier lives according to the Gospel"; 281 for it is the unfaithfulness of the members to Christ's Gift which causes divisions; - Prayer in common, because "change of heart and holiness of life, along with public and private Prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name 'spiritual ecumenism;"' 282 -fraternal knowledge of each other; 283 - ecumenical formation of the faithful and especially of priests; 284 - dialogue among theologians and meetings among Christians of the different churches and communities; 285 - collaboration among Christians in various areas of service to mankind. 286 "Human service" is the idiomatic phrase.

Concern for achieving unity "involves the whole Church, Faithful and clergy alike." 287 But we must realize "that this holy objective - the reconciliation of all Christians in the unity of the one and only Church of Christ - transcends human powers and Gifts." That is why we place all our hope "in the Prayer of Christ for the Church, in the love of the Father for us, and in the power of the Holy Spirit." 288

In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give everyone a public example of Prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society. If a country's legislation or other reaSons require work on Sunday, the day should nevertheless be lived as the day of our deliverance which lets us share in this "festal gathering," this "assembly of the firstborn who are enrolled in heaven." 125

"Prayer is the raising of one's mind and Heart to God or the requesting of good things from God." 2 But when we Pray, do we speak from the height of our pride and will, or "out of the depths" of a humble and contrite heart? 3 He who humbles himself will be exalted; 4 humility is the foundation of prayer, Only when we humbly acknowledge that "we do not know how to pray as we ought," 5 are we ready to receive freely the Gift of prayer. "Man is a beggar before God." 6

"If you knew the Gift of God!" 7 The wonder of Prayer is revealed beside the well where we come seeking water: there, Christ comes to meet every human being. It is he who first seeks us and asks us for a drink. Jesus thirsts; his asking arises from the depths of God's desire for us. Whether we realize it or not, Prayer is the encounter of God's thirst with ours. God thirsts that we may thirst for him. 8

"You would have asked him, and he would have given you living water." 9 Paradoxically our Prayer of Petition is a response to the plea of the living God: "They have forsaken me, the fountain of living waters, and hewn out cisterns for themselves, broken cisterns that can hold no water!" 10 Prayer is the response of Faith to the free promise of salvation and also a response of love to the thirst of the only Son of God. 11

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.

Christian Prayer is a covenant relationship between God and man in Christ. It is the action of God and of man, springing forth from both the Holy Spirit and ourselves, wholly directed to the Father, in union with the human will of the Son of God made man.

In the New Covenant, Prayer is the living relationship of the children of God with their Father who is good beyond measure, with his Son Jesus Christ and with the Holy Spirit. The grace of the Kingdom is "the union of the entire holy and royal Trinity . . . with the whole human spirit." 12 Thus, the life of Prayer is the habit of being in the presence of the thrice-holy God and in communion with him. This communion of life is always possible because, through Baptism, we have already been united with Christ. 13 Prayer is Christian insofar as it is communion with Christ and extends throughout the Church, which is his Body. Its dimensions are those of Christ's love. 14

God calls man first. Man may forget his Creator or hide far from his face; he may run after idols or accuse the deity of having abandoned him; yet the living and true God tirelessly calls each perSon to that mysterious encounter known as Prayer. In Prayer, the Faithful God's initiative of love always comes first; our own first step is always a response. As God gradually reveals himself and reveals man to himself, prayer appears as a reciprocal call, a covenant drama. Through words and actions, this drama engages the Heart. It unfolds throughout the whole history of salvation.

In the Old Testament, the revelation of Prayer comes between the fall and the restoration of man, that is, between God's sorrowful call to his first children: "Where are you? . . . What is this that you have done?" 3 and the response of God's only Son on coming into the world: "Lo, I have come to do your will, O God." 4 Prayer is bound up with human history, for it is the relationship with God in historical events.

Prayer is lived in the first place beginning with the realities of creation. the first nine chapters of Genesis describe this relationship with God as an offering of the first-born of Abel's flock, as the invocation of the divine name at the time of Enosh, and as "walking with God. 5 Noah's offering is pleasing to God, who blesses him and through him all creation, because his Heart was upright and undivided; Noah, like Enoch before him, "walks with God." 6 This kind of Prayer is lived by many righteous people in all religions. In his indefectible covenant with every living creature, 7 God has always called people to prayer. But it is above all beginning with our Father Abraham that prayer is revealed in the Old Testament.

Baptism confers on its recipient the grace of purification from all Sins. But the baptized must continue to struggle against concupiscence of the flesh and disordered desires. With God's grace he will prevail - by the virtue and Gift of chastity, for chastity lets us love with upright and undivided Heart; - by purity of intention which consists in seeking the true end of man: with simplicity of vision, the baptized perSon seeks to find and to fulfill God's will in everything; 312 - by purity of vision, external and internal; by discipline of feelings and imagination; by refusing all complicity in impure thoughts that incline us to turn aside from the path of God's commandments: "Appearance arouses yearning in fools"; 313 - by Prayer:

Sacred art is true and beautiful when its form corresponds to its particular vocation: evoking and glorifying, in Faith and adoration, the transcendent mystery of God - the surpassing invisible beauty of truth and love visible in Christ, who "reflects the glory of God and bears the very stamp of his nature," in whom "the whole fullness of deity dwells bodily." 296 This spiritual beauty of God is reflected in the most holy Virgin Mother of God, the angels, and saints. Genuine sacred art draws man to adoration, to Prayer, and to the love of God, Creator and Savior, the Holy One and Sanctifier.

Homosexual perSons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by Prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.

The Christian family is a communion of perSons, a sign and image of the communion of the Father and the Son in the Holy Spirit. In the procreation and education of children it reflects the Father's work of creation. It is called to partake of the Prayer and sacrifice of Christ. Daily Prayer and the reading of the Word of God strengthen it in charity. the Christian family has an evangelizing and missionary task.

Education in the Faith by the parents should begin in the child's earliest years. This already happens when family members help one another to grow in faith by the witness of a Christian life in keeping with the Gospel. Family catechesis precedes, accompanies, and enriches other forms of instruction in the faith. Parents have the mission of teaching their children to Pray and to discover their vocation as children of God. 35 The parish is the Eucharistic community and the Heart of the liturgical life of Christian families; it is a privileged place for the catechesis of children and parents.

We should not despair of the eternal salvation of perSons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. the Church Prays for persons who have taken their own lives.

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 dying should be given attention and care to help them live their last moments in dignity and peace. They will be helped by the Prayer of their relatives, who must see to it that the sick receive at the proper time the sacraments that prepare them to meet the living God.

Deliberate hatred is contrary to charity. Hatred of the neighbor is a sin when one deliberately wishes him Evil. Hatred of the neighbor is a grave sin when one deliberately desires him grave harm. "But I say to you, Love your enemies and Pray for those who persecute you, so that you may be Sons of your Father who is in heaven." 96

The fifth commandment forbids the intentional destruction of human life. Because of the Evils and injustices that accompany all war, the Church insistently urges everyone to Prayer and to action so that the divine Goodness may free us from the ancient bondage of war. 104

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

When God calls him, Abraham goes forth "as the Lord had told him"; 8 Abraham's Heart is entirely submissive to the Word and so he obeys. Such attentiveness of the heart, whose decisions are made according to God's will, is essential to Prayer, while the words used count only in relation to it. Abraham's Prayer is expressed first by deeds: a man of silence, he constructs an altar to the Lord at each stage of his journey. Only later does Abraham's first prayer in words appear: a veiled complaint reminding God of his promises which seem unfulfilled. 9 Thus one aspect of the drama of prayer appears from the beginning: the test of Faith in the fidelity of God.

As a final stage in the purification of his Faith, Abraham, "who had received the promises," 13 is asked to sacrifice the Son God had given him. Abraham's faith does not weaken (“God himself will provide the lamb for a burnt offering."), for he "considered that God was able to raise men even from the dead." 14 and so the Father of believers is conformed to the likeness of the Father who will not spare his own Son but wiLl deliver him up for us all. 15 Prayer restores man to God's likeness and enables him to share in the power of God's love that saves the multitude. 16

God renews his promise to Jacob, the ancestor of the twelve tribes of Israel. 17 Before confronting his elder brother Esau, Jacob wrestles all night with a mysterious figure who refuses to reveal his name, but he blesses him before leaving him at dawn. From this account, the spiritual tradition of the Church has retained the symbol of Prayer as a battle of Faith and as the triumph of perseverance. 18

The Psalter is the book in which the Word of God becomes man's Prayer. In other books of the Old Testament, "the words proclaim [God's] works and bring to light the mystery they contain." 39 The words of the Psalmist, sung for God, both express and acclaim the Lord's saving works; the same Spirit inspires both God's work and man's response. Christ will unite the two. In him, the psalms continue to teach us how to Pray.

The Psalter's many forms of Prayer take shape both in the Liturgy of the Temple and in the human Heart. Whether hymns or Prayers of lamentation or thanksgiving, whether individual or communal, whether royal chants, Songs of pilgrimage or wisdom meditations, the Psalms are a mirror of God's marvelous deeds in the history of his people, as well as reflections of the human experiences of the Psalmist. Though a given psalm may reflect an event of the past, it still possesses such direct simplicity that it can be prayed in truth by men of all times and conditions.

Certain constant characteristics appear throughout the Psalms: simplicity and spontaneity of Prayer; the desire for God himself through and with all that is good in his creation; the distraught situation of the believer who, in his preferential love for the Lord, is exposed to a host of enemies and temptations, but who waits upon what the Faithful God will do, in the certitude of his love and in submission to his will. the Prayer of the psalms is always sustained by praise; that is why the title of this collection as handed down to us is so fitting: "The Praises." Collected for the assembly's worship, the Psalter both sounds the call to prayer and sings the response to that call: Hallelu-Yah! (“Alleluia"), "Praise the Lord!"

The Psalms both nourished and expressed the Prayer of the People of God gathered during the great feasts at Jerusalem and each Sabbath in the synagogues. Their Prayer is inseparably perSonal and communal; it concerns both those who are praying and all men. the Psalms arose from the communities of the Holy Land and the Diaspora, but embrace all creation. Their prayer recalls the saving events of the past, yet extends into the future, even to the end of history; it commemorates the promises God has already kept, and awaits the Messiah who will fulfill them definitively. Prayed by Christ and fulfilled in him, the Psalms remain essential to the prayer of the Church. 38

From the time of David to the coming of the Messiah texts appearing in these sacred books show a deepening in Prayer for oneself and in Prayer for others. 37 Thus the psalms were gradually collected into the five books of the Psalter (or "Praises"), the masterwork of prayer in the Old Testament.

In their "one to one" encounters with God, the prophets draw light and strength for their mission. Their Prayer is not flight from this unFaithful world, but rather attentiveness to the Word of God. At times their Prayer is an argument or a complaint, but it is always an intercession that awaits and prepares for the intervention of the Savior God, the Lord of history. 36

Once the promise begins to be fulfilled (Passover, the Exodus, the Gift of the Law, and the ratification of the covenant), the Prayer of Moses becomes the most striking example of intercessory Prayer, which will be fulfilled in "the one mediator between God and men, the man Christ Jesus." 19

Here again the initiative is God's. From the midst of the burning bush he calls Moses. 20 This event will remain one of the primordial images of Prayer in the spiritual tradition of Jews and Christians alike. When "the God of Abraham, of Isaac, and of Jacob" calls Moses to be his servant, it is because he is the living God who wants men to live. God reveals himself in order to save them, though he does not do this alone or despite them: he caLls Moses to be his messenger, an associate in his compassion, his work of salvation. There is something of a divine plea in this mission, and only after long debate does Moses attune his own will to that of the Savior God. But in the dialogue in which God confides in him, Moses also learns how to Pray: he balks, makes excuses, above all questions: and it is in response to his question that the Lord confides his ineffable name, which will be revealed through his mighty deeds.

"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

From this intimacy with the Faithful God, slow to anger and abounding in steadfast love, 23 Moses drew strength and determination for his intercession. He does not Pray for himself but for the people whom God made his own. Moses already intercedes for them during the battle with the Amalekites and prays to obtain healing for Miriam. 24 But it is chiefly after their apostasy that Moses "stands in the breach" before God in order to save the people. 25 The arguments of his Prayer - for intercession is also a mysterious battle - will inspire the boldness of the great intercessors among the Jewish people and in the Church: God is love; he is therefore righteous and faithful; he cannot contradict himself; he must remember his marvellous deeds, since his glory is at stake, and he cannot forsake this people that bears his name.

The Prayer of the People of God flourishes in the shadow of God's dwelling place, first the ark of the covenant and later the Temple. At first the leaders of the people - the shepherds and the prophets - teach them to Pray. the infant Samuel must have learned from his mother Hannah how "to stand before the Lord" and from the priest Eli how to listen to his word: "Speak, LORD, for your servant is listening." 26 Later, he will also know the cost and consequence of intercession: "Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you; and I will instruct you in the good and the right way." 27

David is par excellence the king "after God's own Heart," the shepherd who Prays for his people and prays in their name. His submission to the will of God, his praise, and his repentance, will be a model for the Prayer of the people. His prayer, the prayer of God's Anointed, is a Faithful adherence to the divine promise and expresses a loving and joyful trust in God, the only King and Lord. 28 In the Psalms David, inspired by the Holy Spirit, is the first prophet of Jewish and Christian prayer. the prayer of Christ, the true Messiah and Son of David, will reveal and fulfill the meaning of this prayer.

The Temple of Jerusalem, the house of Prayer that David wanted to build, will be the work of his Son, Solomon. the Prayer at the dedication of the Temple relies on God's promise and covenant, on the active presence of his name among his People, recalling his mighty deeds at the Exodus. 29 The king lifts his hands toward heaven and begs the Lord, on his own behalf, on behalf of the entire people, and of the generations yet to come, for the forgiveness of their Sins and for their daily needs, so that the nations may know that He is the only God and that the Heart of his people may belong wholly and entirely to him.

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.

Elijah is the "Father" of the prophets, "the generation of those who seek him, who seek the face of the God of Jacob." 30 Elijah's name, "The Lord is my God," foretells the people's cry in response to his Prayer on Mount Carmel. 31 St. James refers to Elijah in order to encourage us to Pray: "The prayer of the righteous is powerful and effective." 32

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

The drama of Prayer is fully revealed to us in the Word who became flesh and dwells among us. To seek to understand his Prayer through what his witnesses proclaim to us in the Gospel is to approach the holy Lord Jesus as Moses approached the burning bush: first to contemplate him in prayer, then to hear how he teaches us to pray, in order to know how he hears our prayer.

"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

Like all the sacraments, Penance is a liturgical action. the elements of the celebration are ordinarily these: a greeting and blessing from the priest, reading the word of God to illuminate the conscience and elicit contrition, and an exhortation to repentance; the confession, which acknowledges Sins and makes them known to the priest; the imposition and acceptance of a penance; the priest's absolution; a Prayer of thanksgiving and praise and dismissal with the blessing of the priest.

The ministerial priesthood has the task not only of representing Christ - Head of the Church - before the assembly of the Faithful, but also of acting in the name of the whole Church when presenting to God the Prayer of the Church, and above all when offering the Eucharistic sacrifice. 31

"In the name of the whole Church" does not mean that priests are the delegates of the community. the Prayer and offering of the Church are inseparable from the Prayer and offering of Christ, her head; it is always the case that Christ worships in and through his Church. the whole Church, the Body of Christ, prays and offers herself "through him, with him, in him," in the unity of the Holy Spirit, to God the Father. the whole Body, caput et membra, prays and offers itself, and therefore those who in the Body are especially his ministers are called ministers not only of Christ, but also of the Church. It is because the ministerial priesthood represents Christ that it can represent the Church.

The essential rite of the sacrament of Holy Orders for all three degrees consists in the bishop's imposition of hands on the head of the ordinand and in the bishop's specific consecratory Prayer asking God for the outpouring of the Holy Spirit and his Gifts proper to the ministry to which the candidate is being ordained. 60

For the bishop, this is first of all a grace of strength (“the governing spirit": Prayer of Episcopal Consecration in the Latin rite): 78 The grace to guide and defend his Church with strength and prudence as a Father and pastor, with gratuitous love for all and a preferential love for the poor, the sick, and the needy. This grace impels him to proclaim the Gospel to all, to be the model for his flock, to go before it on the way of sanctification by identifying himself in the Eucharist with Christ the priest and victim, not fearing to give his life for his sheep:

The spiritual Gift conferred by presbyteral ordination is expressed by this Prayer of the Byzantine Rite. the bishop, while laying on his hand, says among other things:

The various liturgies abound in Prayers of blessing and epiclesis asking God's grace and blessing on the new couple, especially the bride. In the epiclesis of this sacrament the spouses receive the Holy Spirit as the communion of love of Christ and the Church. 124 The Holy Spirit is the seal of their covenant, the ever available source of their love and the strength to renew their fidelity.

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.

It is here that the Father of the family, the mother, children, and all members of the family exercise the priesthood of the baptized in a privileged way "by the reception of the sacraments, Prayer and thanksgiving, the witness of a holy life, and self-denial and active charity." 168 Thus the home is the first school of Christian life and "a school for human enrichment." 169 Here one learns endurance and the joy of work, fraternal love, generous - even repeated - forgiveness, and above all divine worship in Prayer and the offering of one's life.

In the consecratory Prayer for ordination of deacons, the Church confesses:

At the ordination of priests, the Church Prays:

The Liturgy of the Church, however, sees in the priesthood of Aaron and the service of the Levites, as in the institution of the seventy elders, 11 a prefiguring of the ordained ministry of the New Covenant. Thus in the Latin Rite the Church Prays in the consecratory preface of the ordination of bishops:

"By the sacred anointing of the sick and the Prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord, that he may raise them up and save them. and indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the Passion and death of Christ." 97

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

"Heal the sick!" 120 The Church has received this charge from the Lord and strives to carry it out by taking care of the sick as well as by accompanying them with her Prayer of intercession. She believes in the life-giving presence of Christ, the physician of souls and bodies. This presence is particularly active through the sacraments, and in an altogether special way through the Eucharist, the bread that gives eternal life and that St. Paul suggests is connected with bodily health. 121

However, the apostolic Church has its own rite for the sick, attested to by St. James: "Is any among you sick? Let him call for the elders [presbyters] of the Church and let them Pray over him, anointing him with oil in the name of the Lord; and the Prayer of Faith will save the sick man, and the Lord will raise him up; and if he has committed Sins, he will be forgiven." 122 Tradition has recognized in this rite one of the seven sacraments. 123

Only priests (bishops and presbyters) are ministers of the Anointing of the Sick. 130 It is the duty of pastors to instruct the Faithful on the benefits of this sacrament. the faithful should encourage the sick to call for a priest to receive this sacrament. the sick should prepare themselves to receive it with good dispositions, assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their Prayers and fraternal attention.

The celebration of the sacrament includes the following principal elements: the "priests of the Church" 132 - in silence - lay hands on the sick; they Pray over them in the Faith of the Church 133 - this is the epiclesis proper to this sacrament; they then anoint them with oil blessed, if possible, by the bishop. These liturgical actions indicate what grace this sacrament confers upon the sick.

Integration into one of these bodies in the Church was accomplished by a rite called ordinatio, a religious and liturgical act which was a consecration, a blessing or a sacrament. Today the word "ordination" is reserved for the sacramental act which integrates a man into the order of bishops, presbyters, or deacons, and goes beyond a simple election, designation, delegation, or institution by the community, for it confers a Gift of the Holy Spirit that permits the exercise of a "sacred power" (sacra potestas) 5 which can come only from Christ himself through his Church. Ordination is also called consecratio, for it is a setting apart and an investiture by Christ himself for his Church. the laying on of hands by the bishop, with the consecratory Prayer, constitutes the visible sign of this ordination.

Instituted to proclaim the Word of God and to restore communion with God by sacrifices and Prayer, 9 this priesthood nevertheless remains powerless to bring about salvation, needing to repeat its sacrifices ceaselessly and being unable to achieve a definitive sanctification, which only the sacrifice of Christ would accomplish. 10

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).

Sacramentals do not confer the grace of the Holy Spirit in the way that the sacraments do, but by the Church's Prayer, they prepare us to receive grace and dispose us to cooperate with it. "For well-disposed members of the Faithful, the Liturgy of the sacraments and sacramentals sanctifies almost every event of their lives with the divine grace which flows from the Paschal mystery of the Passion, Death, and Resurrection of Christ. From this source all sacraments and sacramentals draw their power. There is scarcely any proper use of material things which cannot be thus directed toward the sanctification of men and the praise of God." 174

Among sacramentals blessings (of perSons, meals, objects, and places) come first. Every blessing praises God and Prays for his Gifts. In Christ, Christians are blessed by God the Father "with every spiritual blessing." 175 This is why the Church imparts blessings by invoking the name of Jesus, usually while making the holy sign of the cross of Christ.

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

Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life. Even temporal goods like health and friendship can be merited in accordance with God's wisdom. These graces and goods are the object of Christian Prayer. Prayer attends to the grace we need for meritorious actions.

The moral life is spiritual worship. We "present (our) bodies as a living sacrifice, holy and acceptable to God," 73 within the Body of Christ that we form and in communion with the offering of his Eucharist. In the Liturgy and the celebration of the sacraments, Prayer and teaching are conjoined with the grace of Christ to enlighten and nourish Christian activity. As does the whole of the Christian life, the moral life finds its source and summit in the Eucharistic sacrifice.

The precepts of the Church are set in the context of a moral life bound to and nourished by liturgical life. the obligatory character of these positive laws decreed by the pastoral authorities is meant to guarantee to the Faithful the indispensable minimum in the spirit of Prayer and moral effort, in the growth in love of God and neighbor:

The acts of Faith, hope, and charity enjoined by the first commandment are accomplished in Prayer. Lifting up the mind toward God is an expression of our adoration of God: Prayer of praise and thanksgiving, intercession and Petition. Prayer is an indispensable condition for being able to obey God's commandments. " (We) ought always to pray and not lose Heart." 15

In many circumstances, the Christian is called to make promises to God. Baptism and Confirmation, Matrimony and Holy Orders always entail promises. Out of perSonal devotion, the Christian may also promise to God this action, that Prayer, this alms-giving, that pilgrimage, and so forth. Fidelity to promises made to God is a sign of the respect owed to the divine majesty and of love for a Faithful God.

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 Christian begins his day, his Prayers, and his activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen." the baptized person dedicates the day to the glory of God and calls on the Savior's grace which lets him act in the Spirit as a child of the Father. the sign of the cross strengthens us in temptations and difficulties.

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 Law of the Gospel fulfills the commandments of the Law. the Lord's Sermon on the Mount, far from abolishing or devaluing the moral prescriptions of the Old Law, releases their hidden potential and has new demands arise from them: it reveals their entire divine and human truth. It does not add new external precepts, but proceeds to reform the Heart, the root of human acts, where man chooses between the pure and the impure, 22 where Faith, hope, and charity are formed and with them the other virtues. the Gospel thus brings the Law to its fullness through imitation of the perfection of the heavenly Father, through forgiveness of enemies and Prayer for persecutors, in emulation of the divine generosity. 23

We can therefore hope in the glory of heaven promised by God to those who love him and do his will. 92 In every circumstance, each one of us should hope, with the grace of God, to persevere "to the end" 93 and to obtain the joy of heaven, as God's eternal reward for the good works accomplished with the grace of Christ. In hope, the Church Prays for "all men to be saved." 94 She longs to be united with Christ, her Bridegroom, in the glory of heaven:

The greeting of the community. A greeting of Faith begins the celebration. Relatives and friends of the deceased are welcomed with a word of "consolation" (in the New Testament sense of the Holy Spirit's power in hope). 187 The community assembling in Prayer also awaits the "words of eternal life." the death of a member of the community (or the anniversary of a death, or the seventh or fortieth day after death) is an event that should lead beyond the perspectives of "this world" and should draw the faithful into the true perspective of faith in the risen Christ.

The Eucharistic Sacrifice. When the celebration takes place in Church the Eucharist is the Heart of the Paschal reality of Christian death. 189 In the Eucharist, the Church expresses her efficacious communion with the departed: offering to the Father in the Holy Spirit the sacrifice of the death and resurrection of Christ, she asks to purify his child of his Sins and their consequences, and to admit him to the Paschal fullness of the table of the Kingdom. 190 It is by the Eucharist thus celebrated that the community of the Faithful, especially the family of the deceased, learn to live in communion with the one who "has fallen asleep in the Lord," by communicating in the Body of Christ of which he is a living member and, then, by Praying for him and with him.

The Symbol of the Faith confesses the greatness of God's Gifts to man in his work of creation, and even more in redemption and sanctification. What faith confesses, the sacraments communicate: by the sacraments of rebirth, Christians have become "children of God," 2 "partakers of the divine nature." 3 Coming to see in the faith their new dignity, Christians are called to lead henceforth a life "worthy of the gospel of Christ." 4 They are made capable of doing so by the grace of Christ and the gifts of his Spirit, which they receive through the sacraments and through Prayer.

"Justified in the name of the Lord Jesus Christ and in the Spirit of our God," 13 "sanctified . . . (and) called to be saints," 14 Christians have become the temple of the Holy Spirit. 15 This "Spirit of the Son" teaches them to Pray to the Father 16 and, having become their life, prompts them to act so as to bear "the fruit of the Spirit" 17 by charity in action. Healing the wounds of sin, the Holy Spirit renews us interiorly through a spiritual transformation. 18 He enlightens and strengthens us to live as "children of light" through "all that is good and right and true." 19

Freedom and grace. the grace of Christ is not in the slightest way a rival of our freedom when this freedom accords with the sense of the true and the good that God has put in the human Heart. On the contrary, as Christian experience attests especially in Prayer, the more docile we are to the promptings of grace, the more we grow in inner freedom and confidence during trials, such as those we face in the pressures and constraints of the outer world. By the working of grace the Holy Spirit educates us in spiritual freedom in order to make us free collaborators in his work in the Church and in the world:

A morally good act requires the goodness of the object, of the end, and of the circumstances together. An Evil end corrupts the action, even if the object is good in itself (such as Praying and fasting "in order to be seen by men"). The object of the choice can by itself vitiate an act in its entirety. There are some concrete acts - such as fornication - that it is always wrong to choose, because choosing them entails a disorder of the will, that is, a moral evil.

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

Prudence is the virtue that disposes practical reaSon to discern our true good in every circumstance and to choose the right means of achieving it; "the prudent man looks where he is going." 65 "Keep sane and sober for your Prayers." 66 Prudence is "right reason in action," writes St. Thomas Aquinas, following Aristotle. 67 It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. the prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the Evil to avoid.

Christian hope unfolds from the beginning of Jesus' preaching in the proclamation of the beatitudes. the beatitudes raise our hope toward heaven as the new Promised Land; they trace the path that leads through the trials that await the Disciples of Jesus. But through the merits of Jesus Christ and of his Passion, God keeps us in the "hope that does not disappoint." 88 Hope is the "sure and steadfast anchor of the soul . . . that enters . . . where Jesus has gone as a forerunner on our behalf." 89 Hope is also a weapon that protects us in the struggle of salvation: "Let us . . . put on the breastplate of Faith and charity, and for a helmet the hope of salvation." 90 It affords us joy even under trial: "Rejoice in your hope, be patient in tribulation." 91 Hope is expressed and nourished in Prayer, especially in the Our Father, the summary of everything that hope leads us to desire.