An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imPutable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver.

The New Law or the Law of the Gospel is the perfection here on earth of the divine law, natural and revealed. It is the work of Christ and is expressed particularly in the Sermon on the Mount. It is also the work of the Holy Spirit and through him it becomes the interior law of charity: "I will establish a New Covenant with the house of Israel. . . . I will Put my laws into their hands, and write them on their hearts, and I will be their God, and they shall be my people." 19

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

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.

Tempting God consists in Putting his goodness and almighty power to the test by word or deed. Thus Satan tried to induce Jesus to throw himself down from the Temple and, by this gesture, force God to act. 49 Jesus opposed Satan with the word of God: "You shall not put the Lord your God to the test." 50 The challenge contained in such tempting of God wounds the respect and trust we owe our Creator and Lord. It always harbors doubt about his love, his providence, and his power. 51

Since it rejects or denies the existence of God, atheism is a sin against the virtue of religion. 61 The imPutability of this offense can be significantly diminished in virtue of the intentions and the circumstances. "Believers can have more than a little to do with the rise of atheism. To the extent that they are careless about their instruction in the Faith, or present its teaching falsely, or even fail in their religious, moral, or social life, they must be said to conceal rather than to reveal the true nature of God and of religion." 62

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

Formal cooperation in an abortion constitutes a grave offense. The Church attaches the canonical penalty of excommunication to this crime against human life. "A person who procures a completed abortion incurs excommunication latae sententiae," 76 "by the very commission of the offense," 77 and subject to the conditions provided by Canon Law. 78 The Church does not thereby intend to restrict the scope of mercy. Rather, she makes clear the gravity of the crime committed, the irreparable harm done to the innocent who is Put to death, as well as to the parents and the whole of society.

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

Unintentional ignorance can diminish or even remove the imPutability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. the promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.

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:

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

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

If - on the contrary - the ignorance is invincible, or the moral subject is not responsible for his erroneous judgment, the evil committed by the person cannot be imPuted to him. It remains no less an evil, a privation, a disorder. One must therefore work to correct the errors of moral conscience.

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.

Whatever its motives and means, direct euthanasia consists in Putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable.

Kidnapping and hostage taking bring on a reign of terror; by means of threats they subject their victims to intolerable pressures. They are morally wrong. Terrorism threatens, wounds, and kills indiscriminately; it is gravely against justice and charity. Torture which uses physical or moral violence to extract confessions, punish the guilty, frighten opponents, or satisfy hatred is contrary to respect for the person and for human dignity. Except when performed for strictly therapeutic medical reasons, directly intended amPutations, mutilations, and sterilizations performed on innocent persons are against the moral law. 90

The strict conditions for legitimate defense by military force require rigorous consideration. the gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time: - the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain; - all other means of Putting an end to it must have been shown to be impractical or ineffective; - there must be serious prospects of success; - the use of arms must not produce evils and disorders graver than the evil to be eliminated. the power of modem means of destruction weighs very heavily in evaluating this condition.

Every offense committed against justice and truth entails the duty of reparation, even if its author has been forgiven. When it is impossible publicly to make reparation for a wrong, it must be made secretly. If someone who has suffered harm cannot be directly compensated, he must be given moral satisfaction in the name of charity. This duty of reparation also concerns offenses against another's rePutation. This reparation, moral and sometimes material, must be evaluated in terms of the extent of the damage inflicted. It obliges in conscience.

"Civil authorities have particular responsibilities in this field because of the common good.... It is for the civil authority ... to defend and safeguard a true and just freedom of information." 287 By promulgating laws and overseeing their application, public authorities should ensure that "public morality and social progress are not gravely endangered" through misuse of the media. 288 Civil authorities should punish any violation of the rights of individuals to their rePutation and privacy. They should give timely and reliable reports concerning the general good or respond to the well-founded concerns of the people. Nothing can justify recourse to disinformation for manipulating public opinion through the media. Interventions by public authority should avoid injuring the freedom of individuals or groups.

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 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

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

Detraction and calumny destroy the rePutation and honor of one's neighbor. Honor is the social witness given to human dignity, and everyone enjoys a natural right to the honor of his name and reputation and to respect. Thus, detraction and calumny offend against the virtues of justice and charity.

Respect for the rePutation of persons forbids every attitude and word likely to cause them unjust injury. 277 He becomes guilty: - of rash judgment who, even tacitly, assumes as true, without sufficient foundation, the moral fault of a neighbor; - of detraction who, without objectively valid reason, discloses another's faults and failings to persons who did not know them; 278 - of calumny who, by remarks contrary to the truth, harms the reputation of others and gives occasion for false judgments concerning them.

Jesus came to restore creation to the purity of its origins. In the Sermon on the Mount, he interprets God's plan strictly: "You have heard that it was said, 'You shall not commit adultery.' But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart." 122 What God has joined together, let not man Put asunder. 123 The tradition of the Church has understood the sixth commandment as encompassing the whole of human sexuality.

All the Baptized are called to chastity. the Christian has "Put on Christ," 134 The model for all chastity. All Christ's Faithful are called to lead a chaste life in keeping with their particular states of life. At the moment of his Baptism, the Christian is pledged to lead his affective life in chastity.

Prostitution does injury to the dignity of the person who engages in it, reducing the person to an instrument of sexual pleasure. the one who pays sins gravely against himself: he violates the chastity to which his Baptism pledged him and defiles his body, the temple of the Holy Spirit. 139 Prostitution is a social scourge. It usually involves women, but also men, children, and adolescents (The latter two cases involve the added sin of scandal.). While it is always gravely sinful to engage in prostitution, the imPutability of the offense can be attenuated by destitution, blackmail, or social pressure.

The married couple forms "the intimate partnership of life and love established by the Creator and governed by his laws; it is rooted in the conjugal covenant, that is, in their irrevocable personal consent." 146 Both give themselves definitively and totally to one another. They are no longer two; from now on they form one flesh. the covenant they freely contracted imposes on the spouses the obligation to preserve it as unique and indissoluble. 147 "What therefore God has joined together, let not man Put asunder." 148

The seventh commandment forbids theft, that is, usurping another's property against the reasonable will of the owner. There is no theft if consent can be presumed or if refusal is contrary to reason and the universal destination of goods. This is the case in obvious and urgent necessity when the only way to provide for immediate, essential needs (food, shelter, clothing . . .) is to Put at one's disposal and use the property of others. 190

An increased sense of God and increased self-awareness are fundamental to any full development of human society. This development multiplies material goods and Puts them at the service of the person and his freedom. It reduces dire poverty and economic exploitation. It makes for growth in respect for cultural identities and openness to the transcendent. 229

The duty of Christians to take part in the life of the Church impels them to act as witnesses of the Gospel and of the obligations that flow from it. This witness is a transmission of the Faith in words and deeds. Witness is an act of justice that establishes the truth or makes it known. 268 All Christians by the example of their lives and the witness of their word, wherever they live, have an obligation to manifest the new man which they have Put on in Baptism and to reveal the power of the Holy Spirit by whom they were strengthened at Confirmation.

Christ's disciples have "Put on the new man, created after the likeness of God in true righteousness and holiness." 273 By "putting away falsehood," they are to "put away all malice and all guile and insincerity and envy and all slander." 274

By a discernment according to the Spirit, Christians have to distinguish between the growth of the Reign of God and the progress of the culture and society in which they are involved. This distinction is not a separation. Man's vocation to eternal life does not suppress, but actually reinforces, his duty to Put into action in this world the energies and means received from the Creator to serve justice and peace. 93

The Catechism emphasizes the exposition of doctrine. It seeks to help deepen understanding of Faith. In this way it is oriented towards the maturing of that faith, its Putting down roots in personal life, and its shining forth in personal conduct. 17

Jesus' circumcision, on the eighth day after his birth, 209 is the sign of his incorporation into Abraham's descendants, into the people of the covenant. It is the sign of his submission to the Law 210 and his dePutation to Israel's worship, in which he will participate throughout his life. This sign prefigures that "circumcision of Christ" which is Baptism. 211

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

Far from having been hostile to the Temple, where he gave the essential part of his teaching, Jesus was willing to pay the Temple-tax, associating with him Peter, whom he had just made the foundation of his future Church. 359 He even identified himself with the Temple by presenting himself as God's definitive dwelling-place among men. 360 Therefore his being Put to bodily death 361 presaged the destruction of the Temple, which would manifest the dawning of a new age in the history of salvation: "The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father." 362

The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus. 380 The Pharisees threatened to excommunicate his followers. 381 To those who feared that "everyone will Believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish." 382 The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to Put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition. 383 The chief priests also threatened Pilate politically so that he would condemn Jesus to death. 384

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

The Scriptures had foretold this divine plan of salvation through the Putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin. 397 Citing a confession of Faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures." 398 In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant. 399 Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant. 400 After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles. 401

Christ's death was a real death in that it Put an end to his earthly human existence. But because of the union his body retained with the person of the Son, his was not a mortal corpse like others, for "divine power preserved Christ's body from corruption." 470 Both of these statements can be said of Christ: "He was cut off out of the land of the living", 471 and "My flesh will dwell in hope. For you will not abandon my soul to Hades, nor let your Holy One see corruption." 472 Jesus' Resurrection "on the third day" was the proof of this, for bodily decay was held to begin on the fourth day after death. 473

Given all these testimonies, Christ's Resurrection cannot be interpreted as something outside the physical order, and it is impossible not to acknowledge it as an historical fact. It is clear from the facts that the disciples' Faith was drastically Put to the test by their master's Passion and death on the cross, which he had foretold. 502 The shock provoked by the Passion was so great that at least some of the disciples did not at once Believe in the news of the Resurrection. Far from showing us a community seized by a mystical exaltation, the Gospels present us with disciples demoralized ("looking sad" 503 ) and frightened. For they had not believed the holy women returning from the tomb and had regarded their words as an "idle tale". 504 When Jesus reveals himself to the Eleven on Easter evening, "he upbraided them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen." 505

Jesus ascribes this title to himself in a veiled way when he disPutes with the Pharisees about the meaning of Psalm 110, but also in an explicit way when he addresses his apostles. 61 Throughout his public life, he demonstrated his divine sovereignty by works of power over nature, illnesses, demons, death and sin.

The name of the Saviour God was invoked only once in the year by the high priest in atonement for the sins of Israel, after he had sprinkled the mercy seat in the Holy of Holies with the sacrificial blood. the mercy seat was the place of God's presence. 25 When St. Paul speaks of Jesus whom "God Put forward as an expiation by his blood", he means that in Christ's humanity "God was in Christ reconciling the world to himself." 26

"Sacred Scripture is the speech of God as it is Put down in writing under the breath of the Holy Spirit." 42

Christians therefore read the Old Testament in the light of Christ crucified and risen. Such typological reading discloses the inexhaustible content of the Old Testament; but it must not make us forget that the Old Testament retains its own intrinsic value as Revelation reaffirmed by our Lord himself. 105 Besides, the New Testament has to be read in the light of the Old. Early Christian catechesis made constant use of the Old Testament. 106 As an old saying Put it, the New Testament lies hidden in the Old and the Old Testament is unveiled in the New. 107

"Faith seeks understanding": 33 it is intrinsic to faith that a Believer desires to know better the One in whom he has Put his faith, and to understand better what He has revealed; a more penetrating knowledge will in turn call forth a greater faith, increasingly set afire by love. the grace of faith opens "the eyes of your hearts" 34 to a lively understanding of the contents of Revelation: that is, of the totality of God's plan and the mysteries of faith, of their connection with each other and with Christ, the centre of the revealed mystery. "The same Holy Spirit constantly perfects faith by his gifts, so that Revelation may be more and more profoundly understood." 35 In the words of St. Augustine, "I believe, in order to understand; and I understand, the better to believe." 36

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

God calls Moses from the midst of a bush that burns without being consumed: "I am the God of your Father, the God of Abraham, the God of Isaac, and the God of Jacob." 9 God is the God of the fathers, the One who had called and guided the patriarchs in their wanderings. He is the Faithful and compassionate God who remembers them and his promises; he comes to free their descendants from slavery. He is the God who, from beyond space and time, can do this and wills to do it, the God who will Put his almighty power to work for this plan.

Faith in God the Father Almighty can be Put to the test by the experience of evil and suffering. God can sometimes seem to be absent and incapable of stopping evil. But in the most mysterious way God the Father has revealed his almighty power in the voluntary humiliation and Resurrection of his Son, by which he conquered evil. Christ crucified is thus "the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men." 111 It is in Christ's Resurrection and exaltation that the Father has shown forth "the immeasurable greatness of his power in us who Believe". 112

The consequences of original sin and of all men's personal sins Put the world as a whole in the sinful condition aptly described in St. John's expression, "the sin of the world". 300 This expression can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of men's sins. 301

"At the heart of catechesis we find, in essence, a Person, the Person of Jesus of Nazareth, the only Son from the Father. . .who suffered and died for us and who now, after rising, is living with us forever." 13 To catechize is "to reveal in the Person of Christ the whole of God's eternal design reaching fulfilment in that Person. It is to seek to understand the meaning of Christ's actions and words and of the signs worked by him." 14 Catechesis aims at Putting "people . . . in communion . . . with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity." 15

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

The 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.

The body's unity does not do away with the diversity of its members: "In the building up of Christ's Body there is engaged a diversity of members and functions. There is only one Spirit who, according to his own richness and the needs of the ministries, gives his different gifts for the welfare of the Church." 222 The unity of the Mystical Body produces and stimulates charity among the Faithful: "From this it follows that if one member suffers anything, all the members suffer with him, and if one member is honored, all the members together rejoice." 223 Finally, the unity of the Mystical Body triumphs over all human divisions: "For as many of you as were Baptized into Christ have Put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." 224

"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.

Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the rePutation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused. 62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must "make satisfaction for" or "expiate" his sins. This satisfaction is also called "penance."

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

"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.

In his preaching Jesus unequivocally taught the original meaning of the union of man and woman as the Creator willed it from the beginning permission given by Moses to divorce one's wife was a concession to the hardness of hearts. 106 The matrimonial union of man and woman is indissoluble: God himself has determined it "what therefore God has joined together, let no man Put asunder." 107

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

God Put us in the world to know, to love, and to serve him, and so to come to paradise. Beatitude makes us "partakers of the divine nature" and of eternal life. 21 With beatitude, man enters into the glory of Christ 22 and into the joy of the Trinitarian life.

ImPutability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors.

In the epiclesis, the Church asks the Father to send his Holy Spirit (or the power of his blessing 178 ) on the bread and wine, so that by his power they may become the body and blood of Jesus Christ and so that those who take part in the Eucharist may be one body and one spirit (some liturgical traditions Put the epiclesis after the anamnesis). In the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ's body and blood, his sacrifice offered on the cross once for all.

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 Church knows that she is joined in many ways to the Baptized who are honored by the name of Christian, but do not profess the Catholic Faith in its entirety or have not preserved unity or communion under the successor of Peter." 322 Those "who Believe in Christ and have been properly baptized are Put in a certain, although imperfect, communion with the Catholic Church." 323 With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist." 324

The very differences which the Lord has willed to Put between the members of his body serve its unity and mission. For "in the Church there is diversity of ministry but unity of mission. To the apostles and their successors Christ has entrusted the office of teaching, sanctifying and governing in his name and by his power. But the laity are made to share in the priestly, prophetical, and kingly office of Christ; they have therefore, in the Church and in the world, their own assignment in the mission of the whole People of God." 387 Finally, "from both groups [hierarchy and laity] there exist Christian Faithful who are consecrated to God in their own special manner and serve the salvific mission of the Church through the profession of the evangelical counsels." 388

But there is more. Jesus links Faith in the resurrection to his own person: "I am the Resurrection and the life." 542 It is Jesus himself who on the last day will raise up those who have Believed in him, who have eaten his body and drunk his blood. 543 Already now in this present life he gives a sign and pledge of this by restoring some of the dead to life, 544 announcing thereby his own Resurrection, though it was to be of another order. He speaks of this unique event as the "sign of Jonah," 545 The sign of the temple: he announces that he will be Put to death but rise thereafter on the third day. 546

Death Puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ. 590 The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and Faith. the parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul -a destiny which can be different for some and for others. 591

The Holy Spirit gives a spiritual understanding of the Word of God to those who read or hear it, according to the dispositions of their hearts. By means of the words, actions, and symbols that form the structure of a celebration, the Spirit Puts both the Faithful and the ministers into a living relationship with Christ, the Word and Image of the Father, so that they can live out the meaning of what they hear, contemplate, and do in the celebration.

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."

Baptism constitutes the foundation of communion among all Christians, including those who are not yet in full communion with the Catholic Church: "For men who Believe in Christ and have been properly Baptized are Put in some, though imperfect, communion with the Catholic Church. Justified by Faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church." 80 "Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn." 81

Christ himself declared that he was marked with his Father's seal. 107 Christians are also marked with a seal: "It is God who establishes us with you in Christ and has commissioned us; he has Put his seal on us and given us his Spirit in our hearts as a guarantee." 108 This seal of the Holy Spirit marks our total belonging to Christ, our enrollment in his service for ever, as well as the promise of divine protection in the great eschatological trial. 109

Every act directly willed is imPutable to its author: