"By reason of their state in life and of their order, [Christian spouses] have their own Special gifts in the People of God." 145 This Grace proper to the Sacrament of Matrimony is intended to perfect the couple's Love and to strengthen their indissoluble unity. By this grace they "help one another to attain holiness in their married life and in welcoming and educating their children." 146

In our own time, in a world often alien and even hostile to faith, believing families are of primary importance as centers of living, radiant faith. For this reason the Second Vatican Council, using an ancient expression, calls the family the Ecclesia domestica. 166 It is in the bosom of the family that parents are "by word and example . . . the first heralds of the faith with regard to their children. They should encourage them in the vocation which is proper to each child, fostering with Special care any religious vocation." 167

We must also remember the great number of single persons who, because of the particular circumstances in which they have to live - often not of their choosing - are eSpecially close to Jesus' heart and therefore deserve the special affection and active solicitude of the Church, especially of pastors. Many remain without a human family often due to conditions of poverty. Some live their situation in the spirit of the Beatitudes, serving God and neighbor in exemplary fashion. the doors of homes, the "domestic churches," and of the great family which is the Church must be open to all of them. "No one is without a family in this world: the Church is a home and family for everyone, especially those who 'labor and are heavy laden.'" 170

Sacramentals are instituted for the sanctification of certain ministries of the Church, certain states of life, a great variety of circumstances in Christian life, and the use of many things helpful to man. In accordance with Bishops' pastoral decisions, they can also respond to the needs, culture, and Special history of the Christian people of a particular region or time. They always include a Prayer, often accompanied by a specific sign, such as the laying on of Hands, the sign of the cross, or the sprinkling of holy water (which recalls Baptism).

When the Church asks publicly and authoritatively in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms and from him the Church has received the power and office of exorcizing. 176 In a simple form, exorcism is performed at the celebration of Baptism. the solemn exorcism, called "a major exorcism," can be performed only by a priest and with the perMission of the Bishop. the priest must proceed with prudence, strictly observing the rules established by the Church. Exorcism is directed at the expulsion of demons or to the liberation from demonic possession through the spiritual authority which Jesus entrusted to his Church. Illness, eSpecially psychological illness, is a very different matter; treating this is the concern of medical science. Therefore, before an exorcism is performed, it is important to ascertain that one is dealing with the presence of the Evil One, and not an illness. 177

The Eucharistic Sacrifice. When the celebration takes place in Church the Eucharist is the heart of the Paschal reality of Christian death. 189 In the Eucharist, the Church expresses her efficacious communion with the departed: offering to the Father in the Holy Spirit the sacrifice of the death and resurrection of Christ, she asks to purify his child of his sins and their consequences, and to admit him to the Paschal fullness of the table of the Kingdom. 190 It is by the Eucharist thus celebrated that the community of the Faithful, eSpecially the family of the deceased, learn to live in communion with the one who "has fallen asleep in the Lord," by communicating in the Body of Christ of which he is a living member and, then, by praying for him and with him.

Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being. All owe to each other this duty of respect. the right to the exercise of freedom, eSpecially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32

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:

Man has the right to act in conscience and in freedom so as personally to make moral decisions. "He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, eSpecially in religious matters." 53

The theological virtues are the foundation of Christian moral activity; they animate it and give it its Special Character. They inform and give life to all the moral virtues. They are infused by God into the souls of the Faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. There are three theological virtues: faith, hope, and charity. 77

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.

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

According to Christian tradition, the Law is holy, spiritual, and good, 14 yet still imperfect. Like a tutor 15 it shows what must be done, but does not of itself give the strength, the Grace of the Spirit, to fulfill it. Because of sin, which it cannot remove, it remains a law of bondage. According to St. Paul, its Special function is to denounce and disclose sin, which constitutes a "law of concupiscence" in the human heart. 16 However, the Law remains the first stage on the way to the kingdom. It prepares and disposes the chosen people and each Christian for conversion and faith in the Savior God. It provides a teaching which endures for ever, like the Word of God.

"From a valid marriage arises a bond between the spouses which by its very nature is perpetual and exclusive; furthermore, in a Christian marriage the spouses are strengthened and, as it were, Consecrated for the duties and the dignity of their state by a Special Sacrament." 140

Difference of confession between the spouses does not constitute an insurmountable obstacle for marriage, when they succeed in placing in common what they have received from their respective communities, and learn from each other the way in which each lives in fidelity to Christ. But the difficulties of mixed marriages must not be underestimated. They arise from the fact that the separation of Christians has not yet been overcome. the spouses risk experiencing the tragedy of Christian disunity even in the heart of their own home. Disparity of cult can further aggravate these difficulties. Differences about faith and the very notion of marriage, but also different religious mentalities, can become sources of tension in marriage, eSpecially as regards the education of children. the temptation to religious indifference can then arise.

The various liturgies abound in Prayers of blessing and epiclesis asking God's Grace and blessing on the new couple, eSpecially the bride. In the epiclesis of this Sacrament the spouses receive the Holy Spirit as the communion of Love of Christ and the Church. 124 The Holy Spirit is the seal of their covenant, the ever available source of their love and the strength to renew their fidelity.

Through these Sacraments those already Consecrated by Baptism and Confirmation 1 for the common priesthood of all the Faithful can receive particular consecrations. Those who receive the sacrament of Holy Orders are consecrated in Christ's name "to feed the Church by the word and Grace of God." 2 On their part, "Christian spouses are fortified and, as it were, consecrated for the duties and dignity of their state by a Special sacrament." 3

The word order in Roman antiquity designated an established civil body, eSpecially a governing body. Ordinatio means incorporation into an ordo. In the Church there are established bodies which Tradition, not without a basis in Sacred Scripture, 4 has since ancient times called taxeis (Greek) or ordines. and so the liturgy speaks of the ordo episcoporum, the ordo presbyterorum, the ordo diaconorum. Other groups also receive this name of ordo: catechumens, virgins, spouses, widows,....

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

Through the ordained ministry, eSpecially that of Bishops and Priests, the presence of Christ as head of the Church is made visible in the midst of the community of believers. 26 In the beautiful expression of St. Ignatius of Antioch, the bishop is typos tou Patros: he is like the living image of God the Father. 27

"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.

To fulfil their exalted Mission, "the apostles were endowed by Christ with a Special outpouring of the Holy Spirit coming upon them, and by the imposition of Hands they passed on to their auxiliaries the gift of the Spirit, which is transmitted down to our day through episcopal consecration." 35

"One is constituted a member of the episcopal body in virtue of the Sacramental consecration and by the hierarchical communion with the head and members of the college." 39 The Character and collegial nature of the episcopal order are evidenced among other ways by the Church's ancient practice which calls for several Bishops to participate in the consecration of a new bishop. 40 In our day, the lawful ordination of a bishop requires a Special intervention of the Bishop of Rome, because he is the supreme visible bond of the communion of the particular Churches in the one Church and the guarantor of their freedom.

The above considerations explain why the Eucharist celebrated by the Bishop has a quite Special significance as an expression of the Church gathered around the altar, with the one who represents Christ, the Good Shepherd and Head of his Church, presiding. 42

"Because it is joined with the episcopal order the office of Priests shares in the authority by which Christ himself builds up and sanctifies and rules his Body. Hence the priesthood of priests, while presupposing the Sacraments of initiation, is nevertheless conferred by its own particular sacrament. Through that sacrament priests by the Anointing of the Holy Spirit are signed with a Special Character and so are configured to Christ the priest in such a way that they are able to act in the person of Christ the head." 45

"All Priests, who are constituted in the order of priesthood by the Sacrament of Order, are bound together by an intimate sacramental brotherhood, but in a Special way they form one priestly body in the diocese to which they are attached under their own Bishop. . ;" 52 The unity of the presbyterium finds liturgical expression in the custom of the presbyters' imposing Hands, after the bishop, during the Ate of ordination.

"At a lower level of the hierarchy are to be found deacons, who receive the imposition of Hands 'not unto the priesthood, but unto the ministry."' 53 At an ordination to the diaconate only the Bishop lays hands on the candidate, thus signifying the deacon's Special attachment to the bishop in the tasks of his "diakonia." 54

Deacons share in Christ's Mission and Grace in a Special way. 55 The Sacrament of Holy Orders marks them with an imprint (“Character") which cannot be removed and which configures them to Christ, who made himself the "deacon" or servant of all. 56 Among other tasks, it is the task of deacons to assist the Bishop and Priests in the celebration of the divine mysteries, above all the Eucharist, in the distribution of Holy Communion, in assisting at and blessing marriages, in the proclamation of the Gospel and preaching, in presiding over funerals, and in dedicating themselves to the various ministries of charity. 57

As in all the Sacraments additional rites surround the celebration. Varying greatly among the different liturgical traditions, these rites have in common the expression of the multiple aspects of sacramental Grace. Thus in the Latin Church, the initial rites - presentation and election of the ordinand, instruction by the Bishop, examination of the candidate, litany of the saints - attest that the choice of the candidate is made in keeping with the practice of the Church and prepare for the solemn act of consecration, after which several rites syrnbolically express and complete the mystery accomplished: for bishop and priest, an Anointing with holy chrism, a sign of the Special anointing of the Holy Spirit who makes their ministry fruitful; giving the book of the Gospels, the ring, the miter, and the crosier to the bishop as the sign of his apostolic Mission to proclaim the Word of God, of his fidelity to the Church, the bride of Christ, and his office as shepherd of the Lord's flock; presentation to the priest of the paten and chalice, "the offering of the holy people" which he is called to present to God; giving the book of the Gospels to the deacon who has just received the mission to proclaim the Gospel of Christ.

This Sacrament configures the recipient to Christ by a Special Grace of the Holy Spirit, so that he may serve as Christ's instrument for his Church. By ordination one is enabled to act as a representative of Christ, Head of the Church, in his triple office of priest, prophet, and king.

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

Some today claim a "right to a trial marriage" where there is an intention of getting married later. However firm the purpose of those who engage in premature sexual relations may be, "the fact is that such liaisons can scarcely ensure mutual sincerity and fidelity in a relationship between a man and a woman, nor, eSpecially, can they protect it from inconstancy of desires or whim." 183 Carnal union is morally legitimate only when a definitive community of life between a man and woman has been established. Human Love does not tolerate "trial marriages." It demands a total and definitive gift of persons to one another. 184

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

Direct aid is an appropriate response to immediate, extraordinary needs caused by natural catastrophes, epidemics, and the like. But it does not suffice to repair the grave damage resulting from destitution or to provide a lasting solution to a country's needs. It is also necessary to reform international economic and financial institutions so that they will better promote equitable relationships with less advanced countries. 227 The efforts of poor countries working for growth and liberation must be supported. 228 This doctrine must be applied eSpecially in the area of agricultural labor. Peasants, especially in the Third World, form the overwhelming majority of the poor.

The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. 241 Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. the corporal works of mercy consist eSpecially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the Sick and imprisoned, and burying the dead. 242 Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God: 243

Man tends by nature toward the truth. He is obliged to honor and bear witness to it: "It is in accordance with their dignity that all men, because they are persons . . . are both impelled by their nature and bound by a moral obligation to seek the truth, eSpecially religious truth. They are also bound to adhere to the truth once they come to know it and direct their whole lives in accordance with the demands of truth." 261

The means of social communication (eSpecially the mass media) can give rise to a certain passivity among users, making them less than vigilant consumers of what is said or shown. Users should practice moderation and discipline in their approach to the mass media. They will want to form enlightened and correct consciences the more easily to resist unwholesome influences.

In the first place these are Prayers that the Faithful hear and read in the Scriptures, but also that they make their own - eSpecially those of the Psalms, in view of their fulfillment in Christ. 96 The Holy Spirit, who thus keeps the memory of Christ alive in his Church at prayer, also leads her toward the fullness of truth and inspires new formulations expressing the unfathomable mystery of Christ at work in his Church's life, Sacraments, and Mission. These formulations are developed in the great liturgical and spiritual traditions. the forms of prayer revealed in the apostolic and canonical Scriptures remain normative for Christian prayer.

Intercession is a Prayer of petition which leads us to pray as Jesus did. He is the one intercessor with the Father on behalf of all men, eSpecially sinners. 112 He is "able for all time to save those who draw near to God through him, since he always lives to make intercession for them." 113 The Holy Spirit "himself intercedes for us . . . and intercedes for the saints according to the will of God." 114

The tradition of Christian Prayer is one of the ways in which the tradition of faith takes shape and grows, eSpecially through the contemplation and study of believers who treasure in their hearts the events and words of the economy of salvation, and through their profound grasp of the spiritual realities they experience. 2

The Church "forcefully and Specially exhorts all the Christian Faithful . . . to learn 'the surpassing knowledge of Jesus Christ' ( ⇒ Phil 3:8) by frequent reading of the divine Scriptures.... Let them remember, however, that Prayer should accompany the reading of Sacred Scripture, so that a dialogue takes place between God and man. For 'we speak to him when we pray; we listen to him when we read the divine oracles."' 4

The Holy Spirit, who instructs us to celebrate the liturgy in expectation of Christ's return, teaches us - to pray in hope. Conversely, the Prayer of the Church and personal prayer nourish hope in us. the psalms eSpecially, with their concrete and varied language, teach us to fix our hope in God: "I waited patiently for the LORD; he inclined to me and heard my cry." 8 As St. Paul prayed: "May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope." 9

"No one can say 'Jesus is Lord' except by the Holy Spirit." 21 Every time we begin to pray to Jesus it is the Holy Spirit who draws us on the way of Prayer by his prevenient Grace. Since he teaches us to pray by recalling Christ, how could we not pray to the Spirit too? That is why the Church invites us to call upon the Holy Spirit every day, eSpecially at the beginning and the end of every important action.

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.

The Church, the house of God, is the proper place for the liturgical Prayer of the parish community. It is also the privileged place for adoration of the real presence of Christ in the Blessed Sacrament. the choice of a favorable place is not a matter of indifference for true prayer. - For personal prayer, this can be a "prayer corner" with the Sacred Scriptures and icons, in order to be there, in secret, before our Father. 48 In a Christian family, this kind of little oratory fosters prayer in common. - In regions where monasteries exist, the vocation of these communities is to further the participation of the Faithful in the Liturgy of the Hours and to provide necessary solitude for more intense personal prayer. 49 - Pilgrimages evoke our earthly journey toward heaven and are traditionally very Special occasions for renewal in prayer. For pilgrims seeking living water, shrines are special places for living the forms of Christian prayer "in Church."

Prayer is the life of the new heart. It ought to animate us at every moment. But we tend to forget him who is our life and our all. This is why the Fathers of the spiritual life in the Deuteronomic and prophetic traditions insist that prayer is a remembrance of God often awakened by the memory of the heart "We must remember God more often than we draw breath." 1 But we cannot pray "at all times" if we do not pray at specific times, consciously willing it These are the Special times of Christian prayer, both in intensity and duration.

Incest designates intimate relations between relatives or in-laws within a degree that prohibits marriage between them. 180 St. Paul stigmatizes this eSpecially grave offense: "It is actually reported that there is immorality among you . . . for a man is living with his father's wife.... In the name of the Lord Jesus ... you are to deliver this man to Satan for the destruction of the flesh...." 181 Incest corrupts family relationships and marks a regression toward animality.

Sexuality affects all aspects of the human person in the unity of his body and soul. It eSpecially concerns affectivity, the capacity to Love and to procreate, and in a more general way the aptitude for forming bonds of communion with others.

"Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation." 109 A danger of modern warfare is that it provides the opportunity to those who possess modern scientific weapons eSpecially atomic, biological, or chemical weapons - to commit such crimes.

Among the Special Graces ought to be mentioned the graces of state that accompany the exercise of the responsibilities of the Christian life and of the ministries within the Church:

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.

Thus a true filial spirit toward the Church can develop among Christians. It is the normal flowering of the baptismal Grace which has begotten us in the womb of the Church and made us members of the Body of Christ. In her motherly care, the Church grants us the mercy of God which prevails over all our sins and is eSpecially at work in the Sacrament of reconciliation. With a mother's foresight, she also lavishes on us day after day in her liturgy the nourishment of the Word and Eucharist of the Lord.

"All men are bound to seek the truth, eSpecially in what concerns God and his Church, and to embrace it and hold on to it as they come to know it." 26 This duty derives from "the very dignity of the human person." 27 It does not contradict a "sincere respect" for different religions which frequently "reflect a ray of that truth which enlightens all men," 28 nor the requirement of charity, which urges Christians "to treat with Love, prudence and patience those who are in error or ignorance with regard to the faith." 29

"If because of the circumstances of a particular people Special civil recognition is given to one religious community in the constitutional organization of a state, the right of all citizens and religious communities to religious freedom must be recognized and respected as well." 36

Sacrilege consists in profaning or treating unworthily the Sacraments and other liturgical actions, as well as persons, things, or places Consecrated to God. Sacrilege is a grave sin eSpecially when committed against the Eucharist, for in this sacrament the true Body of Christ is made substantially present for us. 52

God's action is the model for human action. If God "rested and was refreshed" on the seventh day, man too ought to "rest" and should let others, eSpecially the poor, "be refreshed." 96 The sabbath brings everyday work to a halt and provides a respite. It is a day of protest against the servitude of work and the worship of money. 97

"If because of lack of a sacred minister or for other grave cause participation in the celebration of the Eucharist is impossible, it is Specially recommended that the Faithful take part in the Liturgy of the Word if it is celebrated in the parish Church or in another sacred place according to the prescriptions of the diocesan Bishop, or engage in Prayer for an appropriate amount of time personally or in a family or, as occasion offers, in groups of families." 120

The political community has a duty to honor the family, to assist it, and to ensure eSpecially: - the freedom to establish a family, have children, and bring them up in keeping with the family's own moral and religious convictions; - the protection of the stability of the marriage bond and the institution of the family; - the freedom to profess one's faith, to hand it on, and raise one's children in it, with the necessary means and institutions; - the right to private property, to free enterprise, to obtain work and housing, and the right to emigrate; - in keeping with the country's institutions, the right to medical care, assistance for the aged, and family benefits; - the protection of security and health, especially with respect to dangers like drugs, pornography, alcoholism, etc.; - the freedom to form associations with other families and so to have representation before civil authority. 15

For Christians a Special gratitude is due to those from whom they have received the gift of faith, the Grace of Baptism, and life in the Church. These may include parents, grandparents, other members of the family, pastors, catechists, and other teachers or friends. "I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you." 28

Political authorities are obliged to respect the fundamental rights of the human person. They will dispense justice humanely by respecting the rights of everyone, eSpecially of families and the disadvantaged. The political rights attached to citizenship can and should be granted according to the requirements of the common good. They cannot be suspended by public authorities without legitimate and proportionate reasons. Political rights are meant to be exercised for the common good of the nation and the human community.

"Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a Special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being." 56

Those whose lives are diminished or weakened deserve Special respect. Sick or handicapped persons should be helped to lead lives as normal as possible.

Even if death is thought imminent, the ordinary care owed to a Sick person cannot be legitimately interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the risk of shortening their days, can be morally in conformity with human dignity if death is not willed as either an end or a means, but only foreseen and tolerated as inevitable Palliative care is a Special form of disinterested charity. As such it should be encouraged.

If suicide is committed with the intention of setting an example, eSpecially to the young, it also takes on the gravity of scandal. Voluntary co-operation in suicide is contrary to the moral law. Grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide.

Another difficulty, eSpecially for those who sincerely want to pray, is dryness. Dryness belongs to contemplative Prayer when the heart is separated from God, with no taste for thoughts, memories, and feelings, even spiritual ones. This is the moment of sheer faith clinging Faithfully to Jesus in his agony and in his tomb. "Unless a grain of wheat falls into the earth and dies, it remains alone; but if dies, it bears much fruit." 18 If dryness is due to the lack of roots, because the word has fallen on rocky soil, the battle requires conversion. 19

"Catechesis is an education in the faith of children, young people and adults which includes eSpecially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life." 8

Jesus gave scandal above all when he identified his merciful conduct toward sinners with God's own attitude toward them. 367 He went so far as to hint that by sharing the table of sinners he was admitting them to the messianic banquet. 368 But it was most eSpecially by forgiving sins that Jesus placed the religious authorities of Israel on the horns of a dilemma. Were they not entitled to demand in consternation, "Who can forgive sins but God alone?" 369 By forgiving sins Jesus either is blaspheming as a man who made himself God's equal, or is speaking the truth and his person really does make present and reveal God's name. 370

The AntiChrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement. the Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, 576 eSpecially the "intrinsically perverse" political form of a secular messianism. 577

This divine pedagogy appears eSpecially in the gift of the Law. 72 God gave the letter of the Law as a "pedagogue" to lead his people towards Christ. 73 But the Law's powerlessness to save man deprived of the divine "likeness," along with the growing awareness of sin that it imparts, 74 enkindles a desire for the Holy Spirit. the lamentations of the Psalms bear witness to this.

The Characteristics of the awaited Messiah begin to appear in the "Book of Emmanuel" ("Isaiah said this when he saw his glory," 80 speaking of Christ), eSpecially in the first two verses of Isaiah 11: 81

"Often, too, the Church is called the building of God. the Lord compared himself to the stone which the builders rejected, but which was made into the comer-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, eSpecially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband. 148

Believers who respond to God's word and become members of Christ's Body, become intimately united with him: "In that body the life of Christ is communicated to those who believe, and who, through the Sacraments, are united in a hidden and real way to Christ in his Passion and glorification." 220 This is eSpecially true of Baptism, which unites us to Christ's death and Resurrection, and the Eucharist, by which "really sharing in the body of the Lord, . . . we are taken up into communion with him and with one another." 221

Christ "is the head of the body, the Church." 225 He is the principle of creation and redemption. Raised to the Father's glory, "in everything he (is) preeminent," 226 eSpecially in the Church, through whom he extends his reign over all things.

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

What are these bonds of unity? Above all, charity "binds everything together in perfect harmony." 265 But the unity of the pilgrim Church is also assured by visible bonds of communion: - profession of one faith received from the Apostles; -common celebration of divine worship, eSpecially of the Sacraments; - apostolic succession through the sacrament of Holy Orders, maintaining the fraternal concord of God's family. 266

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.

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

"How are they to believe in him of whom they have never heard? and how are they to hear without a preacher? and how can men preach unless they are sent?" 390 No one - no individual and no community - can proclaim the Gospel to himself: "Faith comes from what is heard." 391 No one can give himself the mandate and the Mission to proclaim the Gospel. the one sent by the Lord does not speak and act on his own authority, but by virtue of Christ's authority; not as a member of the community, but speaking to it in the name of Christ. No one can bestow Grace on himself; it must be given and offered. This fact presupposes ministers of grace, authorized and empowered by Christ. From him, they receive the mission and faculty ("the sacred power") to act in persona Christi Capitis. the ministry in which Christ's emissaries do and give by God's grace what they cannot do and give by their own powers, is called a "Sacrament" by the Church's tradition. Indeed, the ministry of the Church is conferred by a Special sacrament.

"The individual Bishops are the visible source and foundation of unity in their own particular Churches." 408 As such, they "exercise their pastoral office over the portion of the People of God assigned to them," 409 assisted by Priests and deacons. But, as a member of the episcopal college, each bishop shares in the concern for all the Churches. 410 The bishops exercise this care first "by ruling well their own Churches as portions of the universal Church," and so contributing "to the welfare of the whole Mystical Body, which, from another point of view, is a corporate body of Churches." 411 They extend it eSpecially to the poor, 412 to those persecuted for the faith, as well as to Missionaries who are working throughout the world.

The Bishop is "the steward of the Grace of the supreme priesthood," 423 eSpecially in the Eucharist which he offers personally or whose offering he assures through the Priests, his co-workers. the Eucharist is the center of the life of the particular Church. the bishop and priests sanctify the Church by their Prayer and work, by their ministry of the word and of the Sacraments. They sanctify her by their example, "not as domineering over those in your charge but being examples to the flock." 424 Thus, "together with the flock entrusted to them, they may attain to eternal life." 425

"By reason of their Special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will.... It pertains to them in a special way so to illuminate and order all temporal things with which they are closely associated that these may always be effected and grow according to Christ and maybe to the glory of the Creator and Redeemer." 431

Going even further, Jesus perfects the dietary law, so important in Jewish daily life, by revealing its pedagogical meaning through a divine interpretation: "Whatever goes into a man from outside cannot defile him. . . (Thus he declared all foods clean.). . . What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts. . ." 346 In presenting with divine authority the definitive interpretation of the Law, Jesus found himself confronted by certain teachers of the Law who did not accept his interpretation of the Law, guaranteed though it was by the divine signs that accompanied it. 347 This was the case eSpecially with the sabbath laws, for he recalls, often with rabbinical arguments, that the sabbath rest is not violated by serving God and neighbour, 348 which his own healings did.

In the eyes of many in Israel, Jesus seems to be acting against essential institutions of the Chosen People: - subMission to the whole of the Law in its written commandments and, for the Pharisees, in the interpretation of oral tradition; - the centrality of the Temple at Jerusalem as the holy place where God's presence dwells in a Special way; - faith in the one God whose glory no man can share.

The second part of the Catechism explains how God's salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church's liturgy (Section One), eSpecially in the seven Sacraments (Section Two).

All creatures bear a certain resemblance to God, most eSpecially man, created in the image and likeness of God. the manifold perfections of creatures - their truth, their goodness, their beauty all reflect the infinite perfection of God. Consequently we can name God by taking his creatures" perfections as our starting point, "for from the greatness and beauty of created things comes a corresponding perception of their Creator". 15

"In order that the full and living Gospel might always be preserved in the Church the apostles left Bishops as their successors. They gave them their own position of teaching authority." 35 Indeed, "the apostolic preaching, which is expressed in a Special way in the inspired books, was to be preserved in a continuous line of succession until the end of time." 36

Be eSpecially attentive "to the content and unity of the whole Scripture". Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover. 79

The Letter to the Hebrews, in its great eulogy of the faith of Israel's ancestors, lays Special emphasis on Abraham's faith: "By faith, Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go." 4 By faith, he lived as a stranger and pilgrim in the promised land. 5 By faith, Sarah was given to conceive the son of the promise. and by faith Abraham offered his only son in sacrifice. 6

From the beginning, the apostolic Church expressed and handed on her faith in brief formulae normative for all. 1 But already very early on, the Church also wanted to gather the essential elements of her faith into organic and articulated summaries, intended eSpecially for candidates for Baptism:

None of the creeds from the different stages in the Church's life can be considered superseded or irrelevant. They help us today to attain and deepen the faith of all times by means of the different summaries made of it. Among all the creeds, two occupy a Special place in the Church's life:

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

Many religions invoke God as "Father". the deity is often considered the "father of gods and of men". In Israel, God is called "Father" inasmuch as he is Creator of the world. 59 Even more, God is Father because of the covenant and the gift of the law to Israel, "his first-born son". 60 God is also called the Father of the king of Israel. Most eSpecially he is "the Father of the poor", of the orphaned and the widowed, who are under his loving protection. 61

There is a solidarity among all creatures arising from the fact that all have the same Creator and are all ordered to his glory: May you be praised, O Lord, in all your creatures, eSpecially brother sun, by whom you give us light for the day; he is beautiful, radiating great splendour, and offering us a symbol of you, the Most High. . .

In Sacred Scripture the term "soul" often refers to human life or the entire human person. 230 But "soul" also refers to the innermost aspect of man, that which is of greatest value in him, 231 that by which he is most eSpecially in God's image: "soul" signifies the spiritual principle in man.

After that first sin, the world is virtually inundated by sin There is Cain's murder of his brother Abel and the universal corruption which follows in the wake of sin. Likewise, sin frequently manifests itself in the history of Israel, eSpecially as infidelity to the God of the Covenant and as transgression of the Law of Moses. and even after Christ's atonement, sin raises its head in countless ways among Christians. 287 Scripture and the Church's Tradition continually recall the presence and universality of sin in man's history:

The Church's teaching on the transMission of original sin was articulated more precisely in the fifth century, eSpecially under the impulse of St. Augustine's reflections against Pelagianism, and in the sixteenth century, in opposition to the Protestant Reformation. Pelagius held that man could, by the natural power of free will and without the necessary help of God's Grace, lead a morally good life; he thus reduced the influence of Adam's fault to bad example. the first Protestant reformers, on the contrary, taught that original sin has radically perverted man and destroyed his freedom; they identified the sin inherited by each man with the tendency to evil (concupiscentia), which would be insurmountable. the Church pronounced on the meaning of the data of Revelation on original sin especially at the second Council of Orange (529) 296 and at the Council of Trent (1546). 297

The Christian tradition sees in this passage an announcement of the "New Adam" who, because he "became obedient unto death, even death on a cross", makes amends superabundantly for the disobedience, of Adam. 305 Furthermore many Fathers and Doctors of the Church have seen the woman announced in the "Proto-evangelium" as Mary, the mother of Christ, the "new Eve". Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a Special Grace of God committed no sin of any kind during her whole earthly life. 306

The initiative of lay Christians is necessary eSpecially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life. This initiative is a normal element of the life of the Church:

In a very Special way, parents share in the office of sanctifying "by leading a conjugal life in the Christian spirit and by seeing to the Christian education of their children." 435

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 celebration of the Liturgy of the Hours demands not only harmonizing the voice with the praying heart, but also a deeper "understanding of the liturgy and of the Bible, eSpecially of the Psalms." 52

The Liturgy of the Hours, which is like an extension of the Eucharistic celebration, does not exclude but rather in a complementary way calls forth the various devotions of the People of God, eSpecially adoration and worship of the Blessed Sacrament.

The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a Special place.

Baptism, the Eucharist, and the Sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the Faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal Grace. 88 For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a Special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed." 89

From this fact, Confirmation brings an increase and deepening of baptismal Grace: - it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!"; 115 - it unites us more firmly to Christ; - it increases the gifts of the Holy Spirit in us; - it renders our bond with the Church more perfect; 116 - it gives us a Special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross: 117

Preparation for Confirmation should aim at leading the Christian toward a more intimate union with Christ and a more lively familiarity with the Holy Spirit - his actions, his gifts, and his biddings - in order to be more capable of assuming the apostolic responsibilities of Christian life. To this end catechesis for Confirmation should strive to awaken a sense of belonging to the Church of Jesus Christ, the universal Church as well as the parish community. the latter bears Special responsibility for the preparation of confirmands. 125

The inexhaustible richness of this Sacrament is expressed in the different names we give it. Each name evokes certain aspects of it. It is called: Eucharist, because it is an action of thanksgiving to God. the Greek words eucharistein 139 and eulogein 140 recall the Jewish blessings that proclaim - eSpecially during a meal - God's works: creation, redemption, and sanctification.

"Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us," is present in many ways to his Church: 195 in his word, in his Church's Prayer, "where two or three are gathered in my name," 196 in the poor, the Sick, and the imprisoned, 197 in the Sacraments of which he is the author, in the sacrifice of the Mass, and in the person of the minister. But "he is present . . . most eSpecially in the Eucharistic species." 198

The tabernacle was first intended for the reservation of the Eucharist in a worthy place so that it could be brought to the Sick and those absent outside of Mass. As faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the tabernacle should be located in an eSpecially worthy place in the church and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament.

Ecclesial communities derived from the Reformation and separated from the Catholic Church, "have not preserved the proper reality of the Eucharistic mystery in its fullness, eSpecially because of the absence of the Sacrament of Holy Orders." 236 It is for this reason that Eucharistic intercommunion with these communities is not possible for the Catholic Church. However these ecclesial communities, "when they commemorate the Lord's death and resurrection in the Holy Supper . . . profess that it signifies life in communion with Christ and await his coming in glory." 237

Christ's compassion toward the Sick and his many healings of every kind of infirmity are a resplendent sign that "God has visited his people" 103 and that the Kingdom of God is close at hand. Jesus has the power not only to heal, but also to forgive sins; 104 he has come to heal the whole man, soul and body; he is the physician the sick have need of. 105 His compassion toward all who suffer goes so far that he identifies himself with them: "I was sick and you visited me." 106 His preferential Love for the sick has not ceased through the centuries to draw the very Special attention of Christians toward all those who suffer in body and soul. It is the source of tireless efforts to comfort them.

The risen Lord renews this Mission ("In my name . . . they will lay their Hands on the Sick, and they will recover." 115 ) and confirms it through the signs that the Church performs by invoking his name. 116 These signs demonstrate in a Special way that Jesus is truly "God who saves." 117

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

"Heal the Sick!" 120 The Church has received this charge from the Lord and strives to carry it out by taking care of the sick as well as by accompanying them with her Prayer of intercession. She believes in the life-giving presence of Christ, the physician of souls and bodies. This presence is particularly active through the Sacraments, and in an altogether Special way through the Eucharist, the bread that gives eternal life and that St. Paul suggests is connected with bodily health. 121

The Church believes and confesses that among the seven Sacraments there is one eSpecially intended to strengthen those who are being tried by illness, the Anointing of the Sick:

The mystery of Christ, his Incarnation and Passover, which we celebrate in the Eucharist eSpecially at the Sunday assembly, permeates and transfigures the time of each day, through the celebration of the Liturgy of the Hours, "the divine office." 46 This celebration, Faithful to the apostolic exhortations to "pray constantly," is "so devised that the whole course of the day and night is made holy by the praise of God." 47 In this "public Prayer of the Church," 48 The faithful (clergy, religious, and lay people) exercise the royal priesthood of the baptized. Celebrated in "the form approved" by the Church, the Liturgy of the Hours "is truly the voice of the Bride herself addressed to her Bridegroom. It is the very prayer which Christ himself together with his Body addresses to the Father. 49

"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

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.

"A secular institute is an institute of Consecrated life in which the Christian Faithful living in the world strive for the perfection of charity and work for the sanctification of the world eSpecially from within." 470

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

In the Church, which is like the Sacrament - the sign and instrument - of God's own life, the Consecrated life is seen as a Special sign of the mystery of redemption. To follow and imitate Christ more nearly and to manifest more clearly his self-emptying is to be more deeply present to one's contemporaries, in the heart of Christ. For those who are on this "narrower" path encourage their brethren by their example, and bear striking witness "that the world cannot be transfigured and offered to God without the spirit of the beatitudes." 475

Communion of charisms. Within the communion of the Church, the Holy Spirit "distributes Special Graces among the Faithful of every rank" for the building up of the Church. 482 Now, "to each is given the manifestation of the Spirit for the common good." 483

"All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship." 513 The Church rightly honors "the Blessed Virgin with Special devotion. From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the Faithful fly in all their dangers and needs.... This very special devotion ... differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration." 514 The liturgical feasts dedicated to the Mother of God and Marian Prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary. 515

In expectation of that day, the believer's body and soul already participate in the dignity of belonging to Christ. This dignity entails the demand that he should treat with respect his own body, but also the body of every other person, eSpecially the suffering:

The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. 604 The Church formulated her doctrine of faith on Purgatory eSpecially at the Councils of Florence and Trent. the tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire: 605

"The liturgy is the summit toward which the activity of the Church is directed; it is also the font from which all her power flows." 13 It is therefore the privileged place for catechizing the People of God. "Catechesis is intrinsically linked with the whole of liturgical and Sacramental activity, for it is in the sacraments, eSpecially in the Eucharist, that Christ Jesus works in fullness for the transformation of men." 14

From the very beginning God blessed all living beings, eSpecially man and woman. the covenant with Noah and with all living things renewed this blessing of fruitfulness despite man's sin which had brought a curse on the ground. But with Abraham, the divine blessing entered into human history which was moving toward death, to redirect it toward life, toward its source. By the faith of "the father of all believers," who embraced the blessing, the history of salvation is inaugurated.

"To accomplish so great a work" - the dispensation or communication of his work of salvation - "Christ is always present in his Church, eSpecially in her liturgical celebrations. He is present in the Sacrifice of the Mass not only in the person of his minister, 'the same now offering, through the ministry of Priests, who formerly offered himself on the cross,' but especially in the Eucharistic species. By his power he is present in the Sacraments so that when anybody baptizes, it is really Christ himself who baptizes. He is present in his word since it is he himself who speaks when the holy Scriptures are read in the Church. Lastly, he is present when the Church prays and sings, for he has promised 'where two or three are gathered together in my name there am I in the midst of them."' 11

For this reason the Church, eSpecially during Advent and Lent and above all at the Easter Vigil, re-reads and re-lives the great events of salvation history in the "today" of her liturgy. But this also demands that catechesis help the Faithful to open themselves to this spiritual understanding of the economy of salvation as the Church's liturgy reveals it and enables us to live it.

In the liturgy of the New Covenant every liturgical action, eSpecially the celebration of the Eucharist and the Sacraments, is an encounter between Christ and the Church. the liturgical assembly derives its unity from the "communion of the Holy Spirit" who gathers the children of God into the one Body of Christ. This assembly transcends racial, cultural, social - indeed, all human affinities.

The assembly should prepare itself to encounter its Lord and to become "a people well disposed." the preparation of hearts is the joint work of the Holy Spirit and the assembly, eSpecially of its ministers. the Grace of the Holy Spirit seeks to awaken faith, conversion of heart, and adherence to the Father's will. These dispositions are the precondition both for the reception of other graces conferred in the celebration itself and the fruits of new life which the celebration is intended to produce afterward.

Together with the anamnesis, the epiclesis is at the heart of each Sacramental celebration, most eSpecially of the Eucharist:

"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

Only Priests (Bishops and presbyters) are ministers of the Anointing of the Sick. 130 It is the duty of pastors to instruct the Faithful on the benefits of this Sacrament. the faithful should encourage the sick to call for a priest to receive this sacrament. the sick should prepare themselves to receive it with good dispositions, assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a Special way through their Prayers and fraternal attention.