Each community is defined by its purpose and consequently obeys specific rules; but "the human person . . . is and ought to be the principle, the Subject and the end of all social institutions." 4

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

Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. the education of conscience is indispensable for human beings who are Subjected to negative influences and tempted by Sin to prefer their own judgment and to reject authoritative teachings.

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.

Freedom makes man a moral Subject. When he acts deliberately, man is, so to speak, the father of his acts. Human acts, that is, acts that are freely chosen in consequence of a judgment of conscience, can be morally evaluated. They are either good or Evil.

Threats to Freedom. the exercise of freedom does not imply a right to say or do everything. It is false to maintain that man, "the Subject of this freedom," is "an individual who is fully self-sufficient and whose finality is the satisfaction of his own interests in the enjoyment of earthly goods." 33 Moreover, the economic, social, political, and cultural conditions that are needed for a just exercise of freedom are too often disregarded or violated. Such situations of blindness and inJustice injure the moral life and involve the strong as well as the weak in the temptation to Sin against charity. By deviating from the moral law man violates his own freedom, becomes imprisoned within himself, disrupts neighborly fellowship, and rebels against divine truth.

"Man, enticed by the Evil One, abused his Freedom at the very beginning of history." 10 He succumbed to temptation and did what was evil. He still desires the good, but his nature bears the wound of original Sin. He is now inclined to evil and Subject to error: Man is divided in himself. As a result, the whole life of men, both individual and social, shows itself to be a struggle, and a dramatic one, between good and evil, between light and darkness. 11

Pastoral discernment is needed to sustain and support popular piety and, if necessary, to purify and correct the religious sense which underlies these devotions so that the faithful may advance in knowledge of the mystery of Christ. 180 Their exercise is Subject to the care and judgment of the bishops and to the general norms of the Church.

Christ is the source of this grace. "Just as of old God encountered his people with a covenant of love and fidelity, so our Savior, the spouse of the Church, now encounters Christian spouses through the sacrament of Matrimony." 147 Christ dwells with them, gives them the strength to take up their crosses and so follow him, to rise again after they have fallen, to forgive one another, to bear one another's burdens, to "be Subject to one another out of reverence for Christ," 148 and to love one another with supernatural, tender, and fruitful love. In the joys of their love and family life he gives them here on earth a foretaste of the wedding feast of the Lamb:

The authority required by the moral order derives from God: "Let every person be Subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment." 17

Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to society and must be recognized by it. They are the basis of the moral legitimacy of every authority: by flouting them, or refuSing to recognize them in its positive legislation, a society undermines its own moral legitimacy. 36 If it does not respect them, authority can rely only on force or violence to obtain obedience from its Subjects. It is the Church's role to remind men of good will of these rights and to distinguish them from unwarranted or false claims.

The Law entrusted to Israel never sufficed to justify those Subject to it; it even became the instrument of "lust." 330 The gap between wanting and doing points to the conflict between God's Law which is the "law of my mind," and another law "making me captive to the law of Sin which dwells in my members." 331

The forms taken by modesty vary from one culture to another. Everywhere, however, modesty exists as an intuition of the spiritual dignity proper to man. It is born with the awakening consciousness of being a Subject. Teaching modesty to children and adolescents means awakening in them respect for the human person.

Contracts are Subject to commutative Justice which regulates exchanges between persons in accordance with a strict respect for their rights. Commutative justice obliges strictly; it requires safeguarding property rights, paying debts, and fulfilling obligations freely contracted. Without commutative justice, no other form of justice is possible.

By masturbation is to be understood the deliberate stimulation of the genital organs in order to derive sexual pleasure. "Both the Magisterium of the Church, in the course of a constant tradition, and the moral sense of the faithful have been in no doubt and have firmly maintained that masturbation is an intrinsically and gravely disordered action." 137 "The deliberate use of the sexual faculty, for whatever reason, outside of marriage is essentially contrary to its purpose." For here sexual pleasure is sought outside of "the sexual relationship which is demanded by the moral order and in which the total meaning of mutual self-giving and human procreation in the context of true love is achieved." 138 To form an equitable judgment about the Subjects' moral responsibility and to guide pastoral action, one must take into account the affective immaturity, force of acquired habit, conditions of anxiety, or other psychological or social factors that lessen or even extenuate moral culpability.

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

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

Research or experimentation on the human being cannot legitimate acts that are in themselves contrary to the dignity of persons and to the moral law. the Subjects' potential consent does not justify such acts. Experimentation on human beings is not morally legitimate if it exposes the subject's life or physical and psychological integrity to disproportionate or avoidable risks. Experimentation on human beings does not conform to the dignity of the person if it takes place without the informed consent of the subject or those who legitimately speak for him.

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

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

Incredulity is the neglect of revealed truth or the willful refusal to assent to it. "Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an obstinate doubt concerning the same; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church Subject to him." 11

In this sacrament, the Sinner, placing himself before the merciful judgment of God, anticipates in a certain way the judgment to which he will be Subjected at the end of his earthly life. For it is now, in this life, that we are offered the choice between life and death, and it is only by the road of conversion that we can enter the Kingdom, from which one is excluded by grave sin. 79 In converting to Christ through penance and faith, the sinner passes from death to life and "does not come into judgment." 80

Through the sacraments of Christian initiation, man receives the new life of Christ. Now we carry this life "in earthen vessels," and it remains "hidden with Christ in God." 1 We are still in our "earthly tent," Subject to suffering, illness, and death. 2 This new life as a child of God can be weakened and even lost by Sin.

Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us. 75 From now on, he is called to be Subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders, 76 holding them in respect and affection. 77 Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church. 78

After the Council of Chalcedon, some made of Christ's human nature a kind of personal Subject. Against them, the fifth ecumenical council, at Constantinople in 553, confessed that "there is but one hypostasis [or person], which is our Lord Jesus Christ, one of the Trinity." 93 Thus everything in Christ's human nature is to be attributed to his divine person as its proper subject, not only his miracles but also his sufferings and even his death: "He who was crucified in the flesh, our Lord Jesus Christ, is true God, Lord of glory, and one of the Holy Trinity." 94

The Nestorian heresy regarded Christ as a human person joined to the divine person of God's Son. OppoSing this heresy, St. Cyril of Alexandria and the third ecumenical council, at Ephesus in 431, confessed "that the Word, uniting to himself in his person the flesh animated by a rational Soul, became man." 89 Christ's humanity has no other Subject than the divine person of the Son of God, who assumed it and made it his own, from his conception. For this reason the Council of Ephesus proclaimed in 431 that Mary truly became the Mother of God by the human conception of the Son of God in her womb: "Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh." 90

Although it is proper to each individual, 295 original Sin does not have the character of a personal fault in any of Adam's descendants. It is a deprivation of original holiness and Justice, but human nature has not been totally corrupted: it is wounded in the natural powers proper to it, Subject to ignorance, suffering and the dominion of death, and inclined to sin - an inclination to Evil that is called concupiscence". Baptism, by imparting the life of Christ's grace, erases original sin and turns a man back towards God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle.

The harmony in which they had found themselves, thanks to original Justice, is now destroyed: the control of the Soul's spiritual faculties over the body is shattered; the union of man and woman becomes Subject to tensions, their relations henceforth marked by lust and domination. 282 Harmony with creation is broken: visible creation has become alien and hostile to man. 283 Because of man, creation is now subject "to its bondage to decay". 284 Finally, the consequence explicitly foretold for this disobedience will come true: man will "return to the ground", 285 for out of it he was taken. Death makes its entrance into human history. 286

God created man in his image and established him in his friendship. A spiritual creature, man can live this friendship only in free submission to God. the prohibition against eating "of the tree of the knowledge of good and Evil" spells this out: "for in the day that you eat of it, you shall die." 276 The "tree of the knowledge of good and evil" 277 symbolically evokes the insurmountable limits that man, being a creature, must freely recognize and respect with trust. Man is dependent on his Creator, and Subject to the laws of creation and to the moral norms that govern the use of Freedom.

God himself created the visible world in all its richness, diversity and order. Scripture presents the work of the Creator symbolically as a succession of six days of divine "work", concluded by the "rest" of the seventh day. 204 On the Subject of creation, the sacred text teaches the truths revealed by God for our salvation, 205 permitting us to "recognize the inner nature, the value and the ordering of the whole of creation to the praise of God." 206

"In the beginning God created the heavens and the earth": 128 three things are affirmed in these first words of Scripture: the eternal God gave a beginning to all that exists outside of himself; he alone is Creator (the verb "create" - Hebrew bara - always has God for its Subject). the totality of what exists (expressed by the formula "the heavens and the earth") depends on the One who gives it being.

The truth about creation is so important for all of human life that God in his tenderness wanted to reveal to his People everything that is salutary to know on the Subject. Beyond the natural knowledge that every man can have of the Creator, 124 God progressively revealed to Israel the mystery of creation. He who chose the patriarchs, who brought Israel out of Egypt, and who by chooSing Israel created and formed it, this same God reveals himself as the One to whom belong all the peoples of the earth, and the whole earth itself; he is the One who alone "made heaven and earth". 125

The Holy Scriptures repeatedly confess the universal power of God. He is called the "Mighty One of Jacob", the "LORD of hosts", the "strong and mighty" one. If God is almighty "in heaven and on earth", it is because he made them. 105 Nothing is impossible with God, who disposes his works according to his will. 106 He is the Lord of the universe, whose order he established and which remains wholly Subject to him and at his disposal. He is master of history, governing hearts and events in keeping with his will: "It is always in your power to show great strength, and who can withstand the strength of your arm? 107

How will Jerusalem welcome her Messiah? Although Jesus had always refused popular attempts to make him king, he chooses the time and prepares the details for his messianic entry into the city of "his father David". 308 Acclaimed as son of David, as the one who brings salvation (Hosanna means "Save!" or "Give salvation!"), the "King of glory" enters his City "riding on an ass". 309 Jesus conquers the Daughter of Zion, a figure of his Church, neither by ruse nor by violence, but by the humility that bears witness to the truth. 310 and so the Subjects of his kingdom on that day are children and God's poor, who acclaim him as had the angels when they announced him to the shepherds. 311 Their acclamation, "Blessed be he who comes in the name of the Lord", 312 is taken up by the Church in the Sanctus of the Eucharistic liturgy that introduces the memorial of the Lord's Passover.

The perfect fulfilment of the Law could be the work of none but the divine legislator, born Subject to the Law in the person of the Son. 337 In Jesus, the Law no longer appears engraved on tables of stone but "upon the heart" of the Servant who becomes "a covenant to the people", because he will "faithfully bring forth Justice". 338 Jesus fulfils the Law to the point of taking upon himself "the curse of the Law" incurred by those who do not "abide by the things written in the book of the Law, and do them", for his death took place to redeem them "from the transgressions under the first covenant". 339

Therefore Easter is not simply one feast among others, but the "Feast of feasts," the "Solemnity of solemnities," just as the Eucharist is the "Sacrament of sacraments" (the Great Sacrament). St. Athanasius calls Easter "the Great Sunday" 43 and the Eastern Churches call Holy Week "the Great Week." the mystery of the Resurrection, in which Christ crushed death, permeates with its powerful energy our old time, until all is Subjected to him.

The catechesis of the liturgy entails first of all an understanding of the sacramental economy (Chapter One). In this light, the innovation of its celebration is revealed. This chapter will therefore treat of the celebration of the sacraments of the Church. It will consider that which, through the diversity of liturgical traditions, is common to the celebration of the seven sacraments. What is proper to each will be treated later. This fundamental catechesis on the sacramental celebrations responds to the first questions posed by the faithful regarding this Subject: - Who celebrates the liturgy? - How is the liturgy celebrated? - When is the liturgy celebrated? - Where is the liturgy celebrated?

Celebrated worthily in faith, the sacraments confer the grace that they signify. 48 They are efficacious because in them Christ himself is at work: it is he who baptizes, he who acts in his sacraments in order to communicate the grace that each sacrament signifies. the Father always hears the prayer of his Son's Church which, in the epiclesis of each sacrament, expresses her faith in the power of the Spirit. As fire transforms into itself everything it touches, so the Holy Spirit transforms into the divine life whatever is Subjected to his power.

The affirmations of Sacred Scripture and the teachings of the Church on the Subject of hell are a call to the responsibility incumbent upon man to make use of his Freedom in view of his eternal destiny. They are at the same time an urgent call to conversion: "Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few." 616

The three states of the Church. "When the Lord comes in glory, and all his angels with him, death will be no more and all things will be Subject to him. But at the present time some of his disciples are pilgrims on earth. Others have died and are being purified, while still others are in glory, contemplating 'in full light, God himself triune and one, exactly as he is"': 490

The Good Shepherd ought to be the model and "form" of the bishop's pastoral office. Conscious of his own weaknesses, "the bishop . . . can have compassion for those who are ignorant and erring. He should not refuse to listen to his Subjects whose welfare he promotes as of his very own children.... the faithful ... should be closely attached to the bishop as the Church is to Jesus Christ, and as Jesus Christ is to the Father": 428

Though already present in his Church, Christ's reign is nevertheless yet to be fulfilled "with power and great glory" by the King's return to earth. 556 This reign is still under attack by the Evil powers, even though they have been defeated definitively by Christ's Passover. 557 Until everything is Subject to him, "until there be realized new heavens and a new earth in which Justice dwells, the pilgrim Church, in her sacraments and institutions, which belong to this present age, carries the mark of this world which will pass, and she herself takes her place among the creatures which groan and travail yet and await the revelation of the sons of God." 558 That is why Christians pray, above all in the Eucharist, to hasten Christ's return by saying to him: 559 Maranatha! "Our Lord, come!" 560

Since the Ascension God's plan has entered into its fulfilment. We are already at "the last hour". 553 "Already the final age of the world is with us, and the renewal of the world is irrevocably under way; it is even now anticipated in a certain real way, for the Church on earth is endowed already with a sanctity that is real but imperfect." 554 Christ's kingdom already manifests its presence through the miraculous signs that attend its proclamation by the Church. 555 . . . until all things are Subjected to him

Christ went down into the depths of death so that "the dead will hear the voice of the Son of God, and those who hear will live." 484 Jesus, "the Author of life", by dying destroyed "him who has the power of death, that is, the dEvil, and [delivered] all those who through fear of death were Subject to lifelong bondage." 485 Henceforth the risen Christ holds "the keys of Death and Hades", so that "at the name of Jesus every knee should bow, in heaven and on earth and under the earth." 486

"It is the task of exegetes to work, according to these rules, towards a better understanding and explanation of the meaning of Sacred Scripture in order that their research may help the Church to form a firmer judgement. For, of course, all that has been said about the manner of interpreting Scripture is ultimately Subject to the judgement of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God." 88