In spite of the holy Law that again and again their Holy God gives them - "You shall be holy, for I the Lord your God am holy" - and although the Lord shows patience for the sake of his name, the people turn away from the Holy One of Israel and profane his name among the nations. 74 For this reason the just ones of the old Covenant, the poor survivors returned from exile, and the Prophets burned with passion for the name.

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

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

The Old Law is a preparation for the Gospel. "The Law is a pedagogy and a prophecy of things to come." 17 It prophesies and presages the work of liberation from sin which will be fulfilled in Christ: it provides the New Testament with images, "types," and symbols for expressing the life according to the Spirit. Finally, the Law is completed by the teaching of the sapiential books and the Prophets which set its course toward the New Covenant and the Kingdom of heaven.

Seeing God's Covenant with Israel in the image of exclusive and faithful married Love, the Prophets prepared the Chosen People's conscience for a deepened understanding of the unity and indissolubility of marriage. 102 The books of Ruth and Tobit bear moving Witness to an elevated sense of marriage and to the fidelity and tenderness of spouses. Tradition has always seen in the Song of Solomon a unique expression of human love, a pure reflection of God's love - a love "strong as death" that "many waters cannot quench." 103

Jesus' call to conversion and penance, like that of the Prophets before him, does not aim first at outward works, "sackcloth and ashes," fasting and mortification, but at the conversion of the Heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance. 23

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

In the Old Testament the Prophets announced that the Spirit of the Lord would rest on the hoped-for Messiah for his saving mission. 90 The descent of the Holy Spirit on Jesus at his baptism by John was the sign that this was he who was to come, the Messiah, the Son of God. 91 He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him "without measure." 92

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

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

God can reveal the future to his Prophets or to other saints. Still, a sound Christian attitude consists in putting oneself confidently into the hands of Providence for whatever concerns the future, and giving up all unhealthy curiosity about it. Improvidence, however, can constitute a lack of responsibility.

Adultery refers to marital infidelity. When two partners, of whom at least one is married to another party, have sexual relations - even transient ones - they commit adultery. Christ condemns even adultery of mere desire. 170 The sixth commandment and the New Testament forbid adultery absolutely. 171 The Prophets denounce the gravity of adultery; they see it as an image of the sin of idolatry. 172

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

When we say "our" Father, we recognize first that all his promises of Love announced by the Prophets are fulfilled in the new and eternal Covenant in his Christ: we have become "his" people and he is henceforth "our" God. This new relationship is the purely gratuitous gift of belonging to each other: we are to respond to "grace and truth" given us in Jesus Christ with love and faithfulness. 45

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 Revelation of "what must soon take place," the Apocalypse, is borne along by the songs of the heavenly liturgy 127 but also by the intercession of the "Witnesses" (martyrs). 128 The Prophets and the saints, all those who were slain on earth for their witness to Jesus, the vast throng of those who, having come through the great tribulation, have gone before us into the Kingdom, all sing the praise and glory of him who sits on the throne, and of the Lamb. 129 In communion with them, the Church on earth also sings these songs with faith in the midst of trial. By means of petition and intercession, faith hopes against all hope and gives thanks to the "Father of lights," from whom "every perfect gift" comes down. 130 Thus faith is pure praise.

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

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

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.

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

The remote preparation for this gathering together of the People of God begins when he calls Abraham and promises that he will become the Father of a great people. 157 Its immediate preparation begins with Israel's election as the People of God. By this election, Israel is to be the sign of the future gathering of All nations. 158 But the Prophets accuse Israel of breaking the Covenant and behaving like a prostitute. They announce a new and eternal covenant. "Christ instituted this New Covenant." 159

"The Church is a cultivated field, the tillage of God. On that land the ancient olive tree grows whose holy roots were the Prophets and in which the reconciliation of Jews and Gentiles has been brought about and will be brought about again. That land, like a choice vineyard, has been planted by the heavenly cultivator. Yet the true vine is Christ who gives life and fruitfulness to the branches, that is, to us, who through the Church remain in Christ, without whom we can do nothing. 147

John the Baptist is "more than a prophet." 94 In him, the Holy Spirit concludes his speaking through the Prophets. John completes the cycle of prophets begun by Elijah. 95 He proclaims the imminence of the consolation of Israel; he is the "voice" of the Consoler who is coming. 96 As the Spirit of truth will also do, John "came to bear Witness to the light." 97 In John's sight, the Spirit thus brings to completion the careful search of the prophets and fulfills the longing of the angels. 98 "He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit. and I have seen and have borne witness that this is the Son of God.... Behold, the Lamb of God." 99

Angels have been present since creation and throughout the history of Salvation, announcing this Salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the Prophets, just to cite a few examples. 194 Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself. 195

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

Before his Passover, Jesus announced the sending of "another Paraclete" (Advocate), the Holy Spirit. At work since creation, having previously "spoken through the Prophets", the Spirit will now be with and in the disciples, to teach them and guide them "into all the truth". 68 The Holy Spirit is thus revealed as another divine person with Jesus and the Father.

In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous Love. 38 and thanks to the Prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins. 39

To Israel, his chosen, God revealed himself as the only One: "Hear, O Israel: the Lord our God is one LORD; and you shall Love the LORD your God with all your Heart, and with all your soul, and with all your might." 4 Through the Prophets, God calls Israel and all nations to turn to him, the one and only God: "Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.. . To me every knee shall bow, every tongue shall swear. 'Only in the LORD, it shall be said of me, are righteousness and strength.'" 5

"Christ the Lord, in whom the entire Revelation of the most high God is summed up, commanded the apostles to preach the Gospel, which had been promised beforehand by the Prophets, and which he fulfilled in his own person and promulgated with his own lips. In preaching the Gospel, they were to communicate the gifts of God to all men. This Gospel was to be the source of all saving truth and moral discipline." 32

"In many and various ways God spoke of old to our Fathers by the Prophets, but in these last days he has spoken to us by a Son." 26 Christ, the Son of God made man, is the Father's one, perfect and unsurpassable Word. In him he has said everything; there will be no other word than this one. St. John of the Cross, among others, commented strikingly on Hebrews 1:1-2:

Through the Prophets, God forms his people in the hope of Salvation, in the expectation of a new and everlasting Covenant intended for all, to be written on their Hearts. 22 The prophets proclaim a radical redemption of the People of God, purification from all their infidelities, a Salvation which will include all the nations. 23 Above all, the poor and humble of the Lord will bear this hope. Such holy women as Sarah, Rebecca, Rachel, Miriam, Deborah, Hannah, Judith and Esther kept alive the hope of Israel's salvation. the purest figure among them is Mary. 24

The word "Christ" comes from the Greek translation of the Hebrew Messiah, which means "anointed". It became the name proper to Jesus only because he accomplished perfectly the divine mission that "Christ" signifies. In effect, in Israel those consecrated to God for a mission that he gave were anointed in his name. This was the case for kings, for priests and, in rare instances, for Prophets. 29 This had to be the case all the more so for the Messiah whom God would send to inaugurate his kingdom definitively. 30 It was necessary that the Messiah be anointed by the Spirit of the Lord at once as king and priest, and also as prophet. 31 Jesus fulfilled the messianic hope of Israel in his threefold office of priest, prophet and king.

The coming of God's Son to earth is an event of such immensity that God willed to prepare for it over centuries. He makes everything converge on Christ: all the rituals and sacrifices, figures and symbols of the "First Covenant". 195 He announces him through the mouths of the Prophets who succeeded one another in Israel. Moreover, he awakens in the Hearts of the pagans a dim expectation of this coming.

St. John the Baptist is the Lord's immediate precursor or forerunner, sent to prepare his way. 196 "Prophet of the Most High", John surpasses all the Prophets, of whom he is the last. 197 He inaugurates the Gospel, already from his mother's womb welcomes the coming of Christ, and rejoices in being "the friend of the bridegroom", whom he points out as "the Lamb of God, who takes away the sin of the world". 198 Going before Jesus "in the spirit and power of Elijah", John bears Witness to Christ in his preaching, by his Baptism of conversion, and through his martyrdom. 199

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

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

"No one comprehends the thoughts of God except the Spirit of God." 7 Now God's Spirit, who reveals God, makes known to us Christ, his Word, his living Utterance, but the Spirit does not speak of himself. the Spirit who "has spoken through the Prophets" makes us hear the Father's Word, but we do not hear the Spirit himself. We know him only in the movement by which he reveals the Word to us and disposes us to welcome him in faith. the Spirit of truth who "unveils" Christ to us "will not speak on his own." 8 Such properly divine self-effacement explains why "the world cannot receive (him), because it neither sees him nor knows him," while those who believe in Christ know the Spirit because he dwells with them. 9

Following in the steps of the Prophets and John the Baptist, Jesus announced the judgement of the Last Day in his preaching. 581 Then will the conduct of each one and the secrets of Hearts be brought to light. 582 Then will the culpable unbelief that counted the offer of God's grace as nothing be condemned. 583 Our attitude to our neighbour will disclose acceptance or refusal of grace and divine Love. 584 On the Last Day Jesus will say: "Truly I say to you, as you did it to one of the least of these my brethren, you did it to me." 585

The glorious Messiah's coming is suspended at every moment of history until his recognition by "all Israel", for "a hardening has come upon part of Israel" in their "unbelief" toward Jesus. 568 St. Peter says to the Jews of Jerusalem after Pentecost: "Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy Prophets from of old." 569 St. Paul echoes him: "For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?" 570 The "full inclusion" of the Jews in the Messiah's Salvation, in the wake of "the full number of the Gentiles", 571 will enable the People of God to achieve "the measure of the stature of the fullness of Christ", in which "God may be all in all". 572

Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the messianic kingdom awaited by Israel 561 which, according to the Prophets, was to bring all men the definitive order of justice, Love and peace. 562 According to the Lord, the present time is the time of the Spirit and of Witness, but also a time still marked by "distress" and the trial of evil which does not spare the Church 563 and ushers in the struggles of the last days. It is a time of waiting and watching. 564

Like the Prophets before him Jesus expressed the deepest respect for the Temple in Jerusalem. It was in the Temple that Joseph and Mary presented him forty days after his birth. 349 At the age of twelve he decided to remain in the Temple to remind his parents that he must be about his Father's business. 350 He went there each year during his hidden life at least for Passover. 351 His public ministry itself was patterned by his pilgrimages to Jerusalem for the great Jewish feasts. 352

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

For a moment Jesus discloses his divine glory, confirming Peter's confession. He also reveals that he will have to go by the way of the cross at Jerusalem in order to "enter into his glory". 295 Moses and Elijah had seen God's glory on the Mountain; the Law and the Prophets had announced the Messiah's sufferings. 296 Christ's Passion is the will of the Father: the Son acts as God's servant; 297 The cloud indicates the presence of the Holy Spirit. "The whole Trinity appeared: the Father in the voice; the Son in the man; the Spirit in the shining cloud." 298

The patriarchs, Prophets and certain other Old Testament figures have been and always will be honoured as saints in all the Church's liturgical traditions.