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.

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

The human person needs to live in society. Society is not for him an extraneous addition but a requirement of his nature. Through the exchange with others, mutual Service and dialogue with his brethren, man develops his potential; he thus responds to his vocation. 2

"If I . . . have not Charity," says the Apostle, "I am nothing." Whatever my privilege, Service, or even virtue, "if I . . . have not charity, I gain nothing." 103 Charity is superior to all the virtues. It is the first of the theological virtues: "So faith, hope, charity abide, these three. But the greatest of these is charity." 104

The disciple of Christ must not only keep the faith and live on it, but also profess it, confidently bear witness to it, and spread it: "All however must be prepared to confess Christ before men and to follow him along the way of the Cross, amidst the persecutions which the Church never lacks." 82 Service of and witness to the faith are necessary for salvation: "So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven; but whoever denies me before men, I also will deny before my Father who is in heaven." 83

In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end. For example, a Service done with the end of helping one's neighbor can at the same time be inspired by the Love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it.

The more one does what is good, the freer one becomes. There is no true freedom except in the Service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." 28

The fruitfulness of conjugal Love extends to the fruits of the moral, spiritual, and supernatural life that parents hand on to their children by education. Parents are the principal and first educators of their children. 162 In this sense the fundamental task of marriage and family is to be at the Service of life. 163

With regard to deacons, "strengthened by Sacramental grace they are dedicated to the People of God, in conjunction with the Bishop and his body of Priests, in the Service (diakonia) of the liturgy, of the Gospel, and of works of Charity." 81

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

"The Priests, prudent cooperators of the episcopal college and its support and instrument, called to the Service of the People of God, constitute, together with their Bishop, a unique sacerdotal college (presbyterium) dedicated, it is, true to a variety of distinct duties. In each local assembly of the Faithful they represent, in a certain sense, the bishop, with whom they are associated in all trust and generosity; in part they take upon Themselves his duties and solicitude and in their daily toils discharge them." 51 priests can Exercise their Ministry only in dependence on the bishop and in communion with him. the promise of obedience they make to the bishop at the moment of ordination and the kiss of peace from him at the end of the ordination liturgy mean that the bishop considers them his co-workers, his sons, his brothers and his friends, and that they in return owe him Love and obedience.

"The divinely instituted ecclesiastical Ministry is Exercised in different degrees by those who even from ancient times have been called Bishops, Priests, and deacons." 32 Catholic doctrine, expressed in the liturgy, the Magisterium, and the constant practice of the Church, recognizes that there are two degrees of ministerial participation in the Priesthood of Christ: the episcopacy and the presbyterate . the diaconate is intended to help and serve them. For this reason the term sacerdos in current usage denotes bishops and priests but not deacons. Yet Catholic doctrine teaches that the degrees of priestly participation (episcopate and presbyterate) and the degree of Service (diaconate) are all three conferred by a Sacramental act called "ordination," that is, by the sacrament of Holy Orders:

This Priesthood is ministerial. "That office . . . which the Lord committed to the pastors of his people, is in the strict sense of the term a Service." 28 It is entirely related to Christ and to men. It depends entirely on Christ and on his unique priesthood; it has been instituted for the good of men and the communion of the Church. the sacrament of Holy Orders communicates a "sacred power" which is none other than that of Christ. the Exercise of this authority must therefore be measured against the model of Christ, who by Love made himself the least and the servant of all. 29 "The Lord said clearly that concern for his flock was proof of love for him." 30

Grace is first and foremost the gift of the Spirit who justifies and sanctifies us. But grace also includes the gifts that the Spirit grants us to associate us with his work, to enable us to collaborate in the salvation of others and in the growth of the Body of Christ, the Church. There are Sacramental graces, gifts proper to the different sacraments. There are furthermore special graces, also called charisms after the Greek term used by St. Paul and meaning "favor," "gratuitous gift," "benefit." 53 Whatever their character - sometimes it is extraordinary, such as the gift of miracles or of tongues - charisms are oriented toward sanctifying grace and are intended for the common good of the Church. They are at the Service of Charity which builds up the Church. 54

Ministries should be Exercised in a spirit of fraternal Service and dedication to the Church, in the name of the Lord. 81 At the same time the conscience of each person should avoid confining itself to individualistic considerations in its moral judgments of the person's own acts. As far as possible conscience should take account of the good of all, as expressed in the moral law, natural and revealed, and consequently in the law of the Church and in the authoritative teaching of the Magisterium on moral questions. Personal conscience and reason should not be set in opposition to the moral law or the Magisterium of the Church.

The information provided by the media is at the Service of the common good. 284 Society has a right to information based on truth, freedom, justice, and solidarity:

Every word or attitude is forbidden which by flattery, adulation, or complaisance encourages and confirms another in malicious acts and perverse conduct. Adulation is a grave fault if it makes one an accomplice in another's vices or grave sins. Neither the desire to be of Service nor friendship justifies duplicitous speech. Adulation is a venial sin when it only seeks to be agreeable, to avoid evil, to meet a need, or to obtain legitimate advantages.

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 responsibility of the state. "Economic activity, especially the activity of a market economy, cannot be conducted in an institutional, juridical, or political vacuum. On the contrary, it presupposes sure guarantees of individual freedom and private property, as well as a stable currency and efficient public Services. Hence the principal task of the state is to guarantee this security, so that those who work and produce can enjoy the fruits of their labors and thus feel encouraged to work efficiently and honestly.... Another task of the state is that of overseeing and directing the Exercise of human rights in the economic sector. However, primary responsibility in this area belongs not to the state but to individuals and to the various groups and associations which make up society." 216

The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the Service of persons, of the whole man, and of the entire human Community. Economic activity, conducted according to its own proper methods, is to be Exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man. 208

The Gospel shows that physical sterility is not an absolute evil. Spouses who still suffer from infertility after exhausting legitimate medical procedures should unite Themselves with the Lord's Cross, the source of all spiritual fecundity. They can give expression to their generosity by adopting abandoned children or performing demanding Services for others.

Research aimed at reducing human sterility is to be encouraged, on condition that it is placed "at the Service of the human person, of his inalienable rights, and his true and integral good according to the design and will of God." 165

It is an illusion to claim moral neutrality in scientific research and its applications. On the other hand, guiding principles cannot be inferred from simple technical efficiency, or from the usefulness accruing to some at the expense of others or, even worse, from prevailing ideologies. Science and technology by their very nature require unconditional respect for fundamental moral criteria. They must be at the Service of the human person, of his inalienable rights, of his true and integral good, in conformity with the plan and the will of God.

Basic scientific research, as well as applied research, is a significant expression of man's dominion over creation. Science and technology are precious resources when placed at the Service of man and promote his integral development for the benefit of all. By Themselves however they cannot disclose the meaning of existence and of human progress. Science and technology are ordered to man, from whom they take their origin and development; hence they find in the person and in his moral values both evidence of their purpose and awareness of their limits.

It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. the Love and Service of one's country follow from the duty of gratitude and belong to the order of Charity. SubMission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political Community.

Those who Exercise authority should do so as a Service. "Whoever would be great among you must be your servant." 41 The exercise of authority is measured morally in terms of its divine origin, its reasonable nature and its specific object. No one can command or establish what is contrary to the dignity of persons and the natural law.

Parents have the first responsibility for the education of their children. They bear witness to this responsibility first by creating a home where tenderness, forgiveness, respect, fidelity, and disinterested Service are the rule. the home is well suited for education in the virtues. This requires an apprenticeship in self-denial, sound judgment, and self-mastery - the preconditions of all true freedom. Parents should teach their children to subordinate the "material and instinctual dimensions to interior and spiritual ones." 31 Parents have a grave responsibility to give good example to their children. By knowing how to acknowledge their own failings to their children, parents will be better able to guide and correct them:

Sanctifying Sundays and holy days requires a common effort. Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Traditional activities (sport, restaurants, etc.), and social necessities (public Services, etc.), require some people to work on Sundays, but everyone should still take care to set aside sufficient time for leisure. With temperance and Charity the Faithful will see to it that they avoid the excesses and violence sometimes associated with popular leisure activities. In spite of economic constraints, public authorities should ensure citizens a time intended for rest and divine Worship. Employers have a similar obligation toward their employees.

Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally Consecrated by Christian piety to good works and humble Service of the sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life.

On Sundays and other holy days of obligation, the Faithful are to refrain from engaging in work or activities that hinder the Worship owed to God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relaxation of mind and body. 123 Family needs or important social Service can legitimately excuse from the obligation of Sunday rest. the faithful should see to it that legitimate excuses do not lead to habits prejudicial to religion, family life, and health.

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.

In the ecclesial Service of the ordained minister, it is Christ himself who is present to his Church as Head of his Body, Shepherd of his flock, high priest of the redemptive sacrifice, Teacher of Truth. This is what the Church means by saying that the priest, by virtue of the sacrament of Holy Orders, acts in persona Christi Capitis: 23

The ministerial or hierarchical Priesthood of Bishops and Priests, and the common priesthood of all the Faithful participate, "each in its own proper way, in the one priesthood of Christ." While being "ordered one to another," they differ essentially. 22 In what sense? While the common priesthood of the faithful is Exercised by the unfolding of baptismal grace - a life of faith, hope, and Charity, a life according to the Spirit - ,the ministerial priesthood is at the Service of the common priesthood. It is directed at the unfolding of the baptismal grace of all Christians. the ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church. For this reason it is transmitted by its own sacrament, the sacrament of Holy Orders.

The liturgy of the Church, however, sees in the Priesthood of Aaron and the Service of the Levites, as in the institution of the seventy elders, 11 a prefiguring of the ordained Ministry of the New Covenant. Thus in the Latin Rite the Church prays in the consecratory preface of the ordination of Bishops:

Already dedicated to him through Baptism, the person who surrenders himself to the God he Loves above all else thereby consecrates himself more intimately to God's Service and to the good of the Church. By this state of life Consecrated to God, the Church manifests Christ and shows us how the Holy Spirit acts so wonderfully in her. and so the first Mission of those who profess the evangelical counsels is to live out their consecration. Moreover, "since Members of institutes of consecrated life dedicate Themselves through their consecration to the service of the Church they are obliged in a special manner to engage in missionary work, in accord with the character of the institute." 474

All religious, whether exempt or not, take their place among the collaborators of the diocesan Bishop in his pastoral duty. 467 From the outset of the work of evangelization, the Missionary "planting" and expansion of the Church require the presence of the religious life in all its forms. 468 "History witnesses to the outstanding Service rendered by religious families in the propagation of the faith and in the formation of new Churches: from the ancient monastic institutions to the medieval Orders, all the way to the more recent congregations." 469

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

"Virgins who, committed to the holy plan of following Christ more closely, are Consecrated to God by the diocesan Bishop according to the approved liturgical rite, are betrothed mystically to Christ, the Son of God, and are dedicated to the Service of the Church." 462 By this solemn rite (Consecratio virginum), the virgin is "constituted . . . a sacred person, a transcendent sign of the Church's Love for Christ, and an eschatological image of this heavenly Bride of Christ and of the life to come." 463

The religious state is thus one way of experiencing a "more intimate" consecration, rooted in Baptism and dedicated totally to God. 455 In the Consecrated life, Christ's Faithful, moved by the Holy Spirit, propose to follow Christ more nearly, to give Themselves to God who is Loved above all and, pursuing the perfection of Charity in the Service of the Kingdom, to signify and proclaim in the Church the glory of the world to come. 456

"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

"The Bishops, as vicars and legates of Christ, govern the particular Churches assigned to them by their counsels, exhortations, and example, but over and above that also by the authority and sacred power" which indeed they ought to Exercise so as to edify, in the spirit of Service which is that of their Master. 426

The Mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this Service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals. the Exercise of this charism takes several forms:

Sacramental Ministry in the Church, then, is at once a collegial and a personal Service, Exercised in the name of Christ. This is evidenced by the bonds between the episcopal college and its head, the successor of St. Peter, and in the relationship between the Bishop's pastoral responsibility for his particular church and the common solicitude of the episcopal college for the universal Church.

Likewise, it belongs to the Sacramental nature of ecclesial Ministry that it have a collegial character. In fact, from the beginning of his ministry, the Lord Jesus instituted the Twelve as "the seeds of the new Israel and the beginning of the sacred hierarchy." 395 Chosen together, they were also sent out together, and their fraternal unity would be at the Service of the fraternal communion of all the Faithful: they would reflect and witness to the communion of the divine persons. 396 For this reason every Bishop Exercises his ministry from within the episcopal college, in communion with the bishop of Rome, the successor of St. Peter and head of the college. So also Priests exercise their ministry from within the presbyterium of the diocese, under the direction of their bishop.

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

Missionary paths. the Holy Spirit is the protagonist, "the principal agent of the whole of the Church's mission." 345 It is he who leads the Church on her missionary paths. "This mission continues and, in the course of history, unfolds the mission of Christ, who was sent to evangelize the poor; so the Church, urged on by the Spirit of Christ, must walk the road Christ himself walked, a way of poverty and obedience, of Service and self-sacrifice even to death, a death from which he emerged victorious by his resurrection." 346 So it is that "the blood of martyrs is the seed of Christians." 347

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

Jesus Christ is the one whom the Father anointed with the Holy Spirit and established as priest, prophet, and king. the whole People of God participates in these three offices of Christ and bears the responsibilities for Mission and Service that flow from them. 208

God wills the interdependence of creatures. the sun and the moon, the cedar and the little flower, the eagle and the sparrow: the spectacle of their countless diversities and inequalities tells us that no creature is self-sufficient. Creatures exist only in dependence on each other, to complete each other, in the Service of each other.

The visible universe, then, is itself destined to be transformed, "so that the world itself, restored to its original state, facing no further obstacles, should be at the Service of the just," sharing their glorification in the risen Jesus Christ. 638

The word "liturgy" originally meant a "public work" or a "Service in the name of/on behalf of the people." In Christian tradition it means the participation of the People of God in "the work of God." 5 Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in, with, and through his Church.

The chosen people was constituted by God as "a kingdom of Priests and a holy nation." 6 But within the people of Israel, God chose one of the twelve tribes, that of Levi, and set it apart for liturgical Service; God himself is its inheritance. 7 A special rite Consecrated the beginnings of the Priesthood of the Old Covenant. the priests are "appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins." 8

Two other sacraments, Holy Orders and Matrimony, are directed towards the salvation of others; if they contribute as well to personal salvation, it is through Service to others that they do so. They confer a particular Mission in the Church and serve to build up the People of God.

Christ invites his disciples to follow him by taking up their cross in their turn. 113 By following him they acquire a new outlook on illness and the sick. Jesus associates them with his own life of poverty and Service. He makes them share in his Ministry of compassion and healing: "So they went out and preached that men should repent. and they cast out many demons, and anointed with oil many that were sick and healed them." 114

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

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

Following this analogy, the first chapter will expound the three sacraments of Christian initiation; the second, the sacraments of healing; and the third, the sacraments at the Service of communion and the Mission of the Faithful. This order, while not the only one possible, does allow one to see that the sacraments form an organic whole in which each particular sacrament has its own vital place. In this organic whole, the Eucharist occupies a unique place as the "Sacrament of sacraments": "all the other sacraments are ordered to it as to their end." 2

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

The harmony of signs (song, music, words, and actions) is all the more expressive and fruitful when expressed in the cultural richness of the People of God who celebrate. 25 Hence "religious singing by the Faithful is to be intelligently fostered so that in devotions and sacred Exercises as well as in liturgical Services," in conformity with the Church's norms, "the voices of the faithful may be heard." But "the texts intended to be sung must always be in conformity with Catholic doctrine. Indeed they should be drawn chiefly from the Sacred Scripture and from liturgical sources." 26

But "the Members do not all have the same function." 12 Certain members are called by God, in and through the Church, to a special Service of the Community. These servants are chosen and Consecrated by the sacrament of Holy Orders, by which the Holy Spirit enables them to act in the person of Christ the head, for the service of all the members of the Church. 13 The ordained minister is, as it were, an "icon" of Christ the priest. Since it is in the Eucharist that the sacrament of the Church is made fully visible, it is in his presiding at the Eucharist that the Bishop's Ministry is most evident, as well as, in communion with him, the ministry of Priests and deacons.

It is the whole Community, the Body of Christ united with its Head, that celebrates. "Liturgical Services are not private functions but are celebrations of the Church which is 'the sacrament of unity,' namely, the holy people united and organized under the authority of the Bishops. Therefore, liturgical services pertain to the whole Body of the Church. They manifest it, and have effects upon it. But they touch individual Members of the Church in different ways, depending on their Orders, their role in the liturgical services, and their actual participation in them." 7 For this reason, "rites which are meant to be celebrated in common, with the Faithful present and actively participating, should as far as possible be celebrated in that way rather than by an individual and quasi-privately." 8

"Recapitulated in Christ," these are the ones who take part in the Service of the praise of God and the fulfillment of his plan: the heavenly powers, all creation (the four living beings), the servants of the Old and New Covenants (the twenty-four elders), the new People of God (the one hundred and forty-four thousand), 4 especially the martyrs "slain for the word of God," and the all-holy Mother of God (the Woman), the Bride of the Lamb, 5 and finally "a great multitude which no one could number, from every nation, from all tribes, and peoples and tongues." 6

The three sacraments of Baptism, Confirmation, and Holy Orders confer, in addition to grace, a Sacramental character or "seal" by which the Christian shares in Christ's Priesthood and is made a member of the Church according to different states and functions. This configuration to Christ and to the Church, brought about by the Spirit, is indelible, 40 it remains for ever in the Christian as a positive disposition for grace, a promise and guarantee of divine protection, and as a vocation to divine Worship and to the Service of the Church. Therefore these sacraments can never be repeated.

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

"The sacred liturgy does not exhaust the entire activity of the Church": 10 it must be preceded by evangelization, faith, and conversion. It can then produce its fruits in the lives of the Faithful: new life in the Spirit, involvement in the Mission of the Church, and Service to her unity.

In the New Testament the word "liturgy" refers not only to the celebration of divine Worship but also to the proclamation of the Gospel and to active Charity. 6 In all of these situations it is a question of the Service of God and neighbor. In a liturgical celebration the Church is servant in the image of her Lord, the one "leitourgos"; 7 she shares in Christ's Priesthood (worship), which is both prophetic (proclamation) and kingly (service of charity):

From the Incarnation to the Ascension, the life of the Word incarnate is surrounded by the adoration and Service of angels. When God "brings the firstborn into the world, he says: 'Let all God's angels Worship him.'" 196 Their song of praise at the birth of Christ has not ceased resounding in the Church's praise: "Glory to God in the highest!" 197 They protect Jesus in his infancy, serve him in the desert, strengthen him in his agony in the garden, when he could have been saved by them from the hands of his enemies as Israel had been. 198 Again, it is the angels who "evangelize" by proclaiming the Good News of Christ's Incarnation and Resurrection. 199 They will be present at Christ's return, which they will announce, to serve at his judgement. 200