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

The Church, the "pillar and bulwark of the truth," "has received this solemn command of Christ from the apostles to announce the Saving truth." 74 "To the Church belongs the right always and everywhere to announce moral principles, including those pertaining to the social order, and to make judgments on any human affairs to the extent that they are required by the fundamental rights of the human perSon or the Salvation of souls." 75

A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent perSon cannot be justified as a legitimate means of Saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving). 39

Union with the passion of Christ. By the grace of this sacrament the sick perSon receives the strength and the gift of uniting himself more closely to Christ's Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior's redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a participation in the Saving work of Jesus.

"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

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 ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon. 57 In case of necessity, any perSon, even someone not baptized, can baptize, if he has the required intention. the intention required is to will to do what the Church does when she baptizes, and to apply the Trinitarian baptismal formula. the Church finds the reason for this possibility in the universal Saving will of God and the necessity of Baptism for Salvation. 58

"In celebrating this annual cycle of the mysteries of Christ, Holy Church honors the Blessed Mary, Mother of God, with a special love. She is inseparably linked with the Saving work of her Son. In her the Church admires and exalts the most excellent fruit of redemption and joyfully contemplates, as in a faultless image, that which she herself desires and hopes wholly to be." 44

"Holy Mother Church believes that she should celebrate the Saving work of her divine Spouse in a sacred commemoration on certain days throughout the course of the year. Once each week, on the day which she has called the Lord's Day, she keeps the memory of the Lord's resurrection. She also celebrates it once every year, together with his blessed Passion, at Easter, that most solemn of all feasts. In the course of the year, moreover, she unfolds the whole mystery of Christ .... Thus recalling the mysteries of the redemption, she opens up to the Faithful the riches of her Lord's powers and merits, so that these are in some way made present in every age; the Faithful lay hold of them and are filled with saving grace." 33

The supreme degree of participation in the authority of Christ is ensured by the charism of infallibility. This infallibility extends as far as does the deposit of divine Revelation; it also extends to all those elements of doctrine, including morals, without which the Saving truths of the Faith cannot be preserved, explained, or observed. 77

The law of God entrusted to the Church is taught to the Faithful as the way of life and truth. the Faithful therefore have the right to be instructed in the divine Saving precepts that purify judgment and, with grace, heal wounded human reaSon. 79 They have the duty of observing the constitutions and decrees conveyed by the legitimate authority of the Church. Even if they concern disciplinary matters, these determinations call for docility in charity.

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

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

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 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

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

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

The Gospel reports many incidents when Jesus was accused of violating the sabbath law. But Jesus never fails to respect the holiness of this day. 98 He gives this law its authentic and authoritative interpretation: "The sabbath was made for man, not man for the sabbath." 99 With compassion, Christ declares the sabbath for doing good rather than harm, for Saving life rather than killing. 100 The sabbath is the day of the Lord of mercies and a day to honor God. 101 "The Son of Man is lord even of the sabbath." 102

God entrusted the sabbath to Israel to keep as a sign of the irrevocable covenant. 95 The sabbath is for the Lord, holy and set apart for the praise of God, his work of creation, and his Saving actions on behalf of Israel.

This is the meaning of the Church's affirmation 49 that the sacraments act ex opere operato (literally: "by the very fact of the action's being performed"), i.e., by virtue of the Saving work of Christ, accomplished once for all. It follows that "the sacrament is not wrought by the righteousness of either the celebrant or the recipient, but by the power of God." 50 From the moment that a sacrament is celebrated in accordance with the intention of the Church, the power of Christ and his Spirit acts in and through it, independently of the perSonal holiness of the minister. Nevertheless, the fruits of the sacraments also depend on the disposition of the one who receives them.

The ordained ministry or ministerial priesthood is at the service of the baptismal priesthood. 38 The ordained priesthood guarantees that it really is Christ who acts in the sacraments through the Holy Spirit for the Church. the Saving Mission entrusted by the Father to his incarnate Son was committed to the apostles and through them to their successors: they receive the Spirit of Jesus to act in his name and in his person. 39 The ordained minister is the sacramental bond that ties the liturgical action to what the apostles said and did and, through them, to the words and actions of Christ, the source and foundation of the sacraments.

The Paschal mystery of Christ's cross and Resurrection stands at the centre of the Good News that the apostles, and the Church following them, are to proclaim to the world. God's Saving plan was accomplished "once for all" 313 by the redemptive death of his Son Jesus Christ.

The eyes of Faith can discover in the context of the whole of Revelation the mysterious reaSons why God in his Saving plan wanted his Son to be born of a virgin. These reasons touch both on the person of Christ and his redemptive Mission, and on the welcome Mary gave that mission on behalf of all men.

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

Creation is the foundation of "all God's Saving plans," the "beginning of the History of Salvation" 117 that culminates in Christ. Conversely, the mystery of Christ casts conclusive light on the mystery of creation and reveals the end for which "in the beginning God created the heavens and the earth": from the beginning, God envisaged the glory of the new creation in Christ. 118

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

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

Anointing. the symbolism of anointing with oil also signifies the Holy Spirit, 30 to the point of becoming a synonym for the Holy Spirit. In Christian initiation, anointing is the sacramental sign of Confirmation, called "chrismation" in the Churches of the East. Its full force can be grasped only in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. Christ (in Hebrew "messiah") means the one "anointed" by God's Spirit. There were several anointed ones of the Lord in the Old Covenant, pre-eminently King David. 31 But Jesus is God's Anointed in a unique way: the humanity the Son assumed was entirely anointed by the Holy Spirit. the Holy Spirit established him as "Christ." 32 The Virgin Mary conceived Christ by the Holy Spirit who, through the angel, proclaimed him the Christ at his birth, and prompted Simeon to come to the temple to see the Christ of the Lord. 33 The Spirit filled Christ and the power of the Spirit went out from him in his acts of healing and of Saving. 34 Finally, it was the Spirit who raised Jesus from the dead. 35 Now, fully established as "Christ" in his humanity victorious over death, Jesus pours out the Holy Spirit abundantly until "the saints" constitute - in their union with the humanity of the Son of God - that perfect man "to the measure of the stature of the fullness of Christ": 36 "the whole Christ," in St. Augustine's expression.

Cloud and light. These two images occur together in the manifestations of the Holy Spirit. In the theophanies of the Old Testament, the cloud, now obscure, now luminous, reveals the living and Saving God, while veiling the transcendence of his glory - with Moses on Mount Sinai, 43 at the tent of meeting, 44 and during the wandering in the desert, 45 and with Solomon at the dedication of the Temple. 46 In the Holy Spirit, Christ fulfills these figures. the Spirit comes upon the Virgin Mary and "overshadows" her, so that she might conceive and give birth to Jesus. 47 On the mountain of Transfiguration, the Spirit in the "cloud came and overshadowed" Jesus, Moses and Elijah, Peter, James and John, and "a voice came out of the cloud, saying, 'This is my Son, my Chosen; listen to him!'" 48 Finally, the cloud took Jesus out of the sight of the disciples on the day of his ascension and will reveal him as Son of man in glory on the day of his final coming. 49

Anamnesis. the liturgical celebration always refers to God's Saving interventions in History. "The economy of Revelation is realized by deeds and words which are intrinsically bound up with each other.... (The) words for their part proclaim the works and bring to light the mystery they contain." 22 In the Liturgy of the Word the Holy Spirit "recalls" to the assembly all that Christ has done for us. In keeping with the nature of liturgical actions and the ritual traditions of the Churches, the celebration "makes a remembrance" of the marvelous works of God in an anamnesis which may be more or less developed. the Holy Spirit who thus awakens the memory of the Church then inspires thanksgiving and praise (doxology).

"By the Saving word of God, Faith . . . is nourished in the hearts of believers. By this faith then the congregation of the Faithful begins and grows." 21 The proclamation does not stop with a teaching; it elicits the response of faith as consent and commitment, directed at the covenant between God and his people. Once again it is the Holy Spirit who gives the grace of faith, strengthens it and makes it grow in the community. the liturgical assembly is first of all a communion in faith.

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).

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 Christian Creed - the profession of our Faith in God, the Father, the Son, and the Holy Spirit, and in God's creative, Saving, and sanctifying action - culminates in the proclamation of the resurrection of the dead on the last day and in life everlasting.

"This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfilment of all the elect. Taken up to heaven she did not lay aside this Saving office but by her manifold intercession continues to bring us the gifts of eternal Salvation .... Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix." 510

The Holy Spirit is "the principle of every vital and truly Saving action in each part of the Body." 247 He works in many ways to build up the whole Body in charity: 248 by God's Word "which is able to build you up"; 249 by Baptism, through which he forms Christ's Body; 250 by the sacraments, which give growth and healing to Christ's members; by "the grace of the apostles, which holds first place among his gifts"; 251 by the virtues, which make us act according to what is good; finally, by the many special graces (called "charisms"), by which he makes the Faithful "fit and ready to undertake various tasks and offices for the renewal and building up of the Church." 252

The Greek word mysterion was translated into Latin by two terms: mystenum and sacramentum. In later usage the term sacramentum emphasizes the visible sign of the hidden reality of Salvation which was indicated by the term mystenum. In this sense, Christ himself is the mystery of salvation: "For there is no other mystery of God, except Christ." 196 The Saving work of his holy and sanctifying humanity is the sacrament of salvation, which is revealed and active in the Church's sacraments (which the Eastern Churches also call "the holy mysteries"). the seven sacraments are the signs and instruments by which the Holy Spirit spreads the grace of Christ the head throughout the Church which is his Body. the Church, then, both contains and communicates the invisible grace she signifies. It is in this analogical sense, that the Church is called a "sacrament."

"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