The final doxology, "For the kingdom, the power and the glory are yours, now and forever," Takes up again, by inclusion, the first three petitions to our Father: the glorification of his name, the Coming of his reign, and the power of his saving will. But these prayers are now proclaimed as adoration and thanksgiving, as in the liturgy of heaven. 176 The ruler of this world has mendaciously attributed to himself the three titles of kingship, power, and glory. 177 Christ, the Lord, restores them to his Father and our Father, until he hands over the kingdom to him when the mystery of salvation will be brought to its completion and God will be all in all. 178

Application of the natural law varies greatly; it can demand reflection that Takes account of various conditions of life according to places, times, and circumstances. Nevertheless, in the diversity of cultures, the natural law remains as a rule that binds men among themselves and imposes on them, beyond the inevitable differences, common principles.

The vocation of humanity is to show forth the image of God and to be transformed into the image of the Father's only Son. This vocation Takes a personal form Since each of us is called to enter into the divine beatitude; it also concerns the human community as a whole.

Christian hope Takes up and fulfills the hope of the chosen people which has its origin and model in the hope of Abraham, who was blessed abundantly by the promises of God fulfilled in Isaac, and who was purified by the test of the Sacrifice. 86 "Hoping against hope, he believed, and thus became the Father of many nations." 87

The virtue of hope responds to the aspiration to happiness which God has placed in the heart of every man; it Takes up the hopes that inspire men's activities and purifies them so as to order them to the Kingdom of heaven; it keeps man from discouragement; it sustains him during times of abandonment; it opens up his heart in expectation of eternal beatitude. Buoyed up by hope, he is preserved from selfishness and led to the happiness that flows from charity.

This ignorance can often be imputed to perSonal responsibility. This is the case when a man "Takes little trouble to find out what is true and good, or when conscience is by degrees almost blinded through the habit of committing Sin." 59 In such cases, the person is culpable for the evil he commits.

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.

In the Latin Rite the celebration of marriage between two Catholic faithful normally Takes place during Holy Mass, because of the connection of all the sacraments with the Paschal mystery of Christ. 120 In the Eucharist the memorial of the New Covenant is realized, the New Covenant in which Christ has united himself for ever to the Church, his beloved bride for whom he gave himself up. 121 It is therefore fitting that the spouses should seal their consent to give themselves to each other through the offering of their own lives by uniting it to the offering of Christ for his Church made present in the Eucharistic Sacrifice, and by receiving the Eucharist so that, communicating in the same Body and the same Blood of Christ, they may form but "one body" in Christ. 122

Christ is the center of all Christian life. the bond with him Takes precedence over all other bonds, familial or social. 113 From the very beginning of the Church there have been men and women who have renounced the great good of marriage to follow the Lamb wherever he goes, to be intent on the things of the Lord, to seek to please him, and to go out to meet the Bridegroom who is Coming. 114 Christ himself has invited certain perSons to follow him in this way of life, of which he remains the model:

Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration, 131 whether it Takes place in the family home, a hospital or Church, for a Single sick perSon or a whole group of sick persons. It is very fitting to celebrate it within the Eucharist, the memorial of the Lord's Passover. If circumstances suggest it, the celebration of the sacrament can be preceded by the sacrament of Penance and followed by the sacrament of the Eucharist. As the sacrament of Christ's Passover the Eucharist should always be the last sacrament of the earthly journey, the "viaticum" for "passing over" to eternal life.

Many Sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But Sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution Takes Away sin, but it does not remedy all the disorders sin has caused. 62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must "make satisfaction for" or "expiate" his sins. This satisfaction is also called "penance."

The State's effort to contain the spread of behaviors injurious to human rights and the fundamental rules of civil coexistence corresponds to the requirement of watching over the common good. Legitimate public authority has the right and duty to inflict penalties commensurate with the gravity of the crime. the primary scope of the penalty is to redress the disorder caused by the offense. When his punishment is voluntarily accepted by the offender, it Takes on the value of expiation. Moreover, punishment, in addition to preserving public order and the safety of perSons, has a medicinal scope: as far as possible it should contribute to the correction of the offender. 67

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.

Such a battle and such a victory become possible only through prayer. It is by his prayer that Jesus vanquishes the tempter, both at the outset of his public mission and in the ultimate struggle of his agony. 159 In this petition to our heavenly Father, Christ unites us to his battle and his agony. He urges us to vigilance of the heart in communion with his own. Vigilance is "custody of the heart," and Jesus prayed for us to the Father: "Keep them in your name." 160 The Holy Spirit constantly seeks to awaken us to keep watch. 161 Finally, this petition Takes on all its dramatic meaning in relation to the last temptation of our earthly battle; it asks for final perseverance. "Lo, I am Coming like a thief! Blessed is he who is awake." 162

Through his Word, God speaks to man. By words, mental or vocal, our prayer Takes flesh. Yet it is most important that the heart should be present to him to whom we are speaking in prayer: "Whether or not our prayer is heard depends not on the number of words, but on the fervor of our souls." 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 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

When Jesus prays he is already teaching us how to pray. His prayer to his Father is the theological path (the path of faith, hope, and charity) of our prayer to God. But the Gospel also gives us Jesus' explicit teaching on prayer. Like a wise teacher he Takes hold of us where we are and leads us progressively toward the Father. AddresSing the crowds following him, Jesus builds on what they already know of prayer from the Old Covenant and opens to them the newness of the Coming Kingdom. Then he reveals this newness to them in parables. Finally, he will speak openly of the Father and the Holy Spirit to his disciples who will be the teachers of prayer in his Church.

"The Good News of Christ continually renews the life and culture of fallen man; it combats and removes the error and evil which flow from the ever-present attraction of Sin. It never ceases to purify and elevate the morality of peoples. It Takes the spiritual qualities and endowments of every age and nation, and with supernatural riches it causes them to blossom, as it were, from within; it fortifies, completes, and restores them in Christ." 315

False witness and perjury. When it is made publicly, a statement contrary to the truth Takes on a particular gravity. In court it becomes false witness. 275 When it is under oath, it is perjury. Acts such as these contribute to condemnation of the innocent, exoneration of the guilty, or the increased punishment of the accused. 276 They gravely compromise the exercise of justice and the fairness of judicial decisions.

"The acts in marriage by which the intimate and chaste union of the spouses Takes place are noble and honorable; the truly human performance of these acts fosters the self-giving they signify and enriches the spouses in joy and gratitude." 144 Sexuality is a source of joy and pleasure:

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.

Scandal Takes on a particular gravity by reaSon of the authority of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: "Whoever causes one of these little ones who believe in me to Sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea." 85 Scandal is grave when given by those who by nature or office are obliged to teach and educate others. Jesus reproaches the scribes and Pharisees on this account: he likens them to wolves in sheep's clothing. 86

The confession (or disclosure) of Sins, even from a simply human point of view, frees us and facilitates our reconciliation with others. Through such an admission man looks squarely at the Sins he is guilty of, Takes responsibility for them, and thereby opens himself again to God and to the communion of the Church in order to make a new future possible.

The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there Takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation." 204

From the day Peter confessed that Jesus is the Christ, the Son of the living God, the Master "began to show his disciples that he must go to Jerusalem and suffer many things. . . and be killed, and on the third day be raised." 290 Peter scorns this prediction, nor do the others understand it any better than he. 291 In this context the mysterious episode of Jesus' Transfiguration Takes place on a high mountain, 292 before three witnesses chosen by himself: Peter, James and John. Jesus' face and clothes become dazzling with light, and Moses and Elijah appear, speaking "of his departure, which he was to accomplish at Jerusalem". 293 A cloud covers him and a voice from heaven says: "This is my Son, my Chosen; listen to him!" 294

The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among Sinners; he is already "the Lamb of God, who Takes Away the sin of the world". 232 Already he is anticipating the "baptism" of his bloody death. 233 Already he is Coming to "fulfil all righteousness", that is, he is submitting himself entirely to his Father's will: out of love he consents to this baptism of death for the remission of our Sins. 234 The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son. 235 The Spirit whom Jesus possessed in fullness from his conception comes to "rest on him". 236 Jesus will be the source of the Spirit for all mankind. At his baptism "the heavens were opened" 237 - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation.

The Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Saviour of the world. the great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee. 212 In the magi, representatives of the neighbouring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of salvation through the Incarnation. the magi's Coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations. 213 Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament. 214 The Epiphany shows that "the full number of the nations" now Takes its "place in the family of the patriarchs", and acquires Israelitica dignitas 215 (is made "worthy of the heritage of Israel").

St. John the Baptist is the Lord's immediate precursor or forerunner, sent to prepare his way. 196 "Prophet of the Most High", John surpasses all the prophets, of whom he is the last. 197 He inaugurates the Gospel, already from his mother's womb welcomes the Coming of Christ, and rejoices in being "the friend of the bridegroom", whom he points out as "the Lamb of God, who Takes Away the Sin of the world". 198 Going before Jesus "in the spirit and power of Elijah", John bears witness to Christ in his preaching, by his Baptism of conversion, and through his martyrdom. 199

The Father's only Son, conceived as man in the womb of the Virgin Mary, is "Christ", that is to say, anointed by the Holy Spirit, from the beginning of his human existence, though the manifestation of this fact Takes place only progressively: to the shepherds, to the magi, to John the Baptist, to the disciples. 123 Thus the whole life of Jesus Christ will make manifest "how God anointed Jesus of Nazareth with the Holy Spirit and with power." 124

Very often in the Gospels people address Jesus as "Lord". This title testifies to the respect and trust of those who approach him for help and healing. 62 At the prompting of the Holy Spirit, "Lord" expresses the recognition of the divine mystery of Jesus. 63 In the encounter with the risen Jesus, this title becomes adoration: "My Lord and my God!" It thus Takes on a connotation of love and affection that remains proper to the Christian tradition: "It is the Lord!" 64

The hierarchy of creatures is expressed by the order of the "six days", from the less perfect to the more perfect. God loves all his creatures 209 and Takes care of each one, even the sparrow. Nevertheless, Jesus said: "You are of more value than many sparrows", or again: "of how much more value is a man than a sheep!" 210

Jesus asks for childlike abandonment to the providence of our heavenly Father who Takes care of his children's smallest needs: "Therefore do not be anxious, saying, "What shall we eat?" or "What shall we drink?". . . Your heavenly Father knows that you need them all. But seek first his kingdom and his righteousness, and all these things shall be yours as well." 167

"In the beginning God created the heavens and the earth." 116 Holy Scripture begins with these solemn words. the profession of faith Takes them up when it confesses that God the Father almighty is "Creator of heaven and earth" (Apostles' Creed), "of all that is, seen and unseen" (Nicene Creed). We shall speak first of the Creator, then of creation and finally of the fall into Sin from which Jesus Christ, the Son of God, came to raise us up again.

God is the Father Almighty, whose fatherhood and power shed light on one another: God reveals his fatherly omnipotence by the way he Takes care of our needs; by the filial adoption that he gives us ("I will be a father to you, and you shall be my Sons and daughters, says the Lord Almighty"): 109 finally by his infinite mercy, for he displays his power at its height by freely forgiving Sins.

After agreeing to baptize him along with the Sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who Takes Away the sin of the world". 422 By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover. 423 Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many." 424

By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends." 425 In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men. 426 Indeed, out of love for his Father and for men, whom the Father wants to save, Jesus freely accepted his Passion and death: "No one Takes [my life] from me, but I lay it down of my own accord." 427 Hence the sovereign freedom of God's Son as he went out to his death. 428

In the New Testament, the memorial Takes on new meaning. When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present the Sacrifice Christ offered once for all on the cross remains ever present. 183 "As often as the sacrifice of the Cross by which 'Christ our Pasch has been sacrificed' is celebrated on the altar, the work of our redemption is carried out." 184

The presentation of the offerings (the Offertory). Then, sometimes in procession, the bread and wine are brought to the altar; they will be offered by the priest in the name of Christ in the Eucharistic Sacrifice in which they will become his body and blood. It is the very action of Christ at the Last Supper - "taking the bread and a cup." "The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving." 175 The presentation of the offerings at the altar Takes up the gesture of Melchizedek and commits the Creator's gifts into the hands of Christ who, in his sacrifice, brings to perfection all human attempts to offer sacrifices.

The Lord himself affirms that Baptism is necessary for salvation. 59 He also commands his disciples to proclaim the Gospel to all nations and to baptize them. 60 Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. 61 The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she Takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.

A sacramental celebration is a meeting of God's children with their Father, in Christ and the Holy Spirit; this meeting Takes the form of a dialogue, through actions and words. Admittedly, the symbolic actions are already a language, but the Word of God and the response of faith have to accompany and give life to them, so that the seed of the Kingdom can bear its fruit in good soil. the liturgical actions signify what the Word of God expresses: both his free initiative and his people's response of faith.

Jesus Christ himself is the "Amen." 648 He is the definitive "Amen" of the Father's love for us. He Takes up and completes our "Amen" to the Father: "For all the promises of God find their Yes in him. That is why we utter the Amen through him, to the glory of God": 649

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:

"Let us be very careful not to conceive of the universal Church as the simple sum, or . . . the more or less anomalous federation of essentially different particular churches. In the mind of the Lord the Church is universal by vocation and mission, but when she pub down her roots in a variety of cultural, social, and human terrains, she Takes on different external expressions and appearances in each part of the world." 318 The rich variety of ecclesiastical disciplines, liturgical rites, and theological and spiritual heritages proper to the local churches "unified in a common effort, shows all the more resplendently the catholicity of the undivided Church." 319

"The eternal Father, in accordance with the utterly gratuitous and mysterious design of his wisdom and goodness, created the whole universe and chose to raise up men to share in his own divine life," 150 to which he calls all men in his Son. "The Father . . . determined to call together in a holy Church those who should believe in Christ." 151 This "family of God" is gradually formed and Takes shape during the stages of human history, in keeping with the Father's plan. In fact, "already present in figure at the beginning of the world, this Church was prepared in marvellous fashion in the history of the people of Israel and the old Advance. Established in this last age of the world and made manifest in the outpouring of the Spirit, it will be brought to glorious completion at the end of time." 152

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

Christ's death is both the Paschal Sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who Takes Away the Sin of the world", 439 and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the forgiveness of Sins". 440

Faced with God's fascinating and mysterious presence, man discovers his own insignificance. Before the burning bush, Moses Takes off his sandals and veils his face in the presence of God's holiness. 13 Before the glory of the thrice-holy God, Isaiah cries out: "Woe is me! I am lost; for I am a man of unclean lips." 14 Before the divine signs wrought by Jesus, Peter exclaims: "Depart from me, for I am a Sinful man, O Lord." 15 But because God is holy, he can forgive the man who realizes that he is a sinner before him: "I will not execute my fierce anger. . . for I am God and not man, the Holy One in your midst." 16 The apostle John says likewise: "We shall. . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything." 17