"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.

The seventh commandment forbids unjustly taking or keeping the goods of one's neighbor and wronging him in any way with respect to his goods. It commands justice and charity in the care of earthly goods and the fruits of men's labor. For the Sake of the common good, it requires respect for the universal destination of goods and respect for the right to private property. Christian life strives to order this world's goods to God and to fraternal charity.

If morality requires respect for the life of the body, it does not make it an absolute value. It rejects a neo-pagan notion that tends to promote the cult of the body, to sacrifice everything for it's Sake, to idolize physical perfection and success at sports. By its selective preference of the strong over the weak, such a conception can lead to the perversion of human relationships.

Those subject to Authority should regard those in authority as representatives of God, who has made them stewards of his gifts: 43 "Be subject for the Lord's Sake to every human institution.... Live as free men, yet without using your freedom as a pretext for evil; but live as servants of God." 44 Their loyal collaboration includes the right, and at times the duty, to voice their just criticisms of that which seems harmful to the dignity of persons and to the good of the community.

Becoming a disciple of Jesus means accepting the invitation to belong to God's family, to live in conformity with His way of life: "For whoever does the will of my Father in heaven is my brother, and sister, and mother." 40 Parents should welcome and respect with joy and thanksgiving the Lord's call to one of their children to follow him in virginity for the Sake of the Kingdom in the consecrated life or in priestly ministry.

Filial respect is shown by true docility and obedience. "My son, keep your father's commandment, and forSake not your mother's teaching.... When you walk, they will lead you; when you lie down, they will watch over you; and when you awake, they will talk with you." 20 "A wise son hears his father's instruction, but a scoffer does not listen to rebuke." 21

All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the Sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the Faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity.

Spiritual progress tends toward ever more intimate union with Christ. This union is called "mystical" because it participates in the mystery of Christ through the sacraments - "the holy mysteries" - and, in him, in the mystery of the Holy Trinity. God calls us all to this intimate union with him, even if the special Graces or extraordinary signs of this mystical life are granted only to some for the Sake of manifesting the gratuitous gift given to all.

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

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

Political Authority has the right and duty to regulate the legitimate exercise of the right to ownership for the Sake of the common good. 188

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

Everyone has the right of economic initiative; everyone should make legitimate use of his talents to contribute to the abundance that will benefit all and to harvest the just fruits of his labor. He should seek to observe regulations issued by legitimate Authority for the Sake of the common good. 214

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

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.

The first series of petitions carries us toward him, for his own Sake: thy name, thy Kingdom, thy will! It is characteristic of love to think first of the one whom we love. In none of the three petitions do we mention ourselves; the burning desire, even anguish, of the beloved Son for his Father's glory seizes us: 64 "hallowed be thy name, thy kingdom come, thy will be done...." These three supplications were already answered in the saving sacrifice of Christ, but they are henceforth directed in hope toward their final fulfillment, for God is not yet all in all. 65

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.

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

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

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.

"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

Jesus enjoins his disciples to prefer him to everything and everyone, and bids them "renounce all that [they have]" for his Sake and that of the Gospel. 334 Shortly before his passion he gave them the example of the poor widow of Jerusalem who, out of her poverty, gave all that she had to live on. 335 The precept of detachment from riches is obligatory for entrance into the Kingdom of heaven.

Charity is the theological virtue by which we love God above all things for his own Sake, and our neighbor as ourselves for the love of God.

Intrinsically linked to the sacramental nature of ecclesial ministry is its character as service. Entirely dependent on Christ who gives mission and Authority, ministers are truly "slaves of Christ," 392 in the image of him who freely took "the form of a slave" for us. 393 Because the word and Grace of which they are ministers are not their own, but are given to them by Christ for the Sake of others, they must freely become the slaves of all. 394

Christians of the first centuries said, "The world was created for the Sake of the Church." 153 God created the world for the sake of communion with his divine life, a communion brought about by the "convocation" of men in Christ, and this "convocation" is the Church. the Church is the goal of all things, 154 and God permitted such painful upheavals as the angels' fall and man's sin only as occasions and means for displaying all the power of his arm and the whole measure of the love he wanted to give the world:

Finally, Christ's Resurrection - and the risen Christ himself is the principle and source of our future resurrection: "Christ has been raised from the dead, the first fruits of those who have fallen asleep. . . For as in Adam all die, so also in Christ shall all be made alive." 528 The risen Christ lives in the hearts of his Faithful while they await that fulfilment. In Christ, Christians "have tasted. . . the powers of the age to come" 529 and their lives are swept up by Christ into the heart of divine life, so that they may "live no longer for themselves but for him who for their Sake died and was raised." 530

The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice. 431 Jesus includes the apostles in his own offering and bids them perpetuate it. 432 By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their Sakes I sanctify myself, so that they also may be sanctified in truth." 433

Jesus did not experience reprobation as if he himself had sinned. 405 But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forSaken me?" 406 Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son". 407

Consequently, St. Peter can formulate the apostolic Faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers... with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your Sake." 402 Man's sins, following on original sin, are punishable by death. 403 By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God." 404

To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his Grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place." 395 For the Sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness. 396 "He died for our sins in accordance with the Scriptures"

God created everything for man, 222 but man in turn was created to serve and love God and to offer all creation back to him: What is it that is about to be created, that enjoys such honour? It is man that great and wonderful living creature, more precious in the eyes of God than all other creatures! For him the heavens and the earth, the sea and all the rest of creation exist. God attached so much importance to his salvation that he did not spare his own Son for the Sake of man. Nor does he ever cease to work, trying every possible means, until he has raised man up to himself and made him sit at his right hand. 223

Christ is the centre of the angelic world. They are his angels: "When the Son of man comes in his glory, and all the angels with him. . " 191 They belong to him because they were created through and for him: "for in him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities - all things were created through him and for him." 192 They belong to him still more because he has made them messengers of his saving plan: "Are they not all ministering spirits sent forth to serve, for the Sake of those who are to obtain salvation?" 193

"The laity can also feel called, or be in fact called, to cooperate with their pastors in the service of the ecclesial community, for the Sake of its growth and life. This can be done through the exercise of different kinds of ministries according to the Grace and charisms which the Lord has been pleased to bestow on them." 448

Christ proposes the evangelical counsels, in their great variety, to every disciple. the perfection of charity, to which all the Faithful are called, entails for those who freely follow the call to consecrated life the obligation of practicing chastity in celibacy for the Sake of the Kingdom, poverty and obedience. It is the profession of these counsels, within a permanent state of life recognized by the Church, that characterizes the life consecrated to God. 454

From apostolic times Christian virgins, called by the Lord to cling only to him with greater freedom of heart, body, and spirit, have decided with the Church's approval to live in a state of virginity "for the Sake of the Kingdom of heaven." 461

Endowed with "a spiritual and immortal" soul, 5 The human person is "the only creature on earth that God has willed for its own Sake." 6 From his conception, he is destined for eternal beatitude.

Both the sacrament of Matrimony and virginity for the Kingdom of God come from the Lord himself. It is he who gives them meaning and grants them the Grace which is indispensable for living them out in conformity with his will. 117 Esteem of virginity for the Sake of the kingdom 118 and the Christian understanding of marriage are inseparable, and they reinforce each other:

Virginity for the Sake of the Kingdom of heaven is an unfolding of baptismal Grace, a powerful sign of the supremacy of the bond with Christ and of the ardent expectation of his return, a sign which also recalls that marriage is a reality of this present age which is passing away. 116

In his mercy God has not forSaken sinful man. the punishments consequent upon sin, "pain in childbearing" and toil "in the sweat of your brow," 100 also embody remedies that limit the damaging effects of sin. After the fall, marriage helps to overcome self-absorption, egoism, pursuit of one's own pleasure, and to open oneself to the other, to mutual aid and to self-giving.

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

All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of Faith who live a celibate life and who intend to remain celibate "for the Sake of the Kingdom of heaven." 70 Called to consecrate themselves with undivided heart to the Lord and to "the affairs of the Lord," 71 they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church's minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God. 72

Christ himself chose the apostles and gave them a share in his mission and Authority. Raised to the Father's right hand, he has not forSaken his flock but he keeps it under his constant protection through the apostles, and guides it still through these same pastors who continue his work today. 61 Thus, it is Christ whose gift it is that some be apostles, others pastors. He continues to act through the bishops. 62

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

Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right, 33 by the admission of faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the Sake of righteousness. Taking up one's cross each day and following Jesus is the surest way of penance. 34

The Church has always held the firm conviction that those who suffer death for the Sake of the Faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.

The inspired books teach the truth. "Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, Faithfully, and without error teach that truth which God, for the Sake of our salvation, wished to see confided to the Sacred Scriptures." 72