"Christian revelation . . . promotes deeper Understanding of the laws of social living." 198 The Church receives from the Gospel the full revelation of the Truth about man. When she fulfills her mission of proclaiming the Gospel, she bears witness to man, in the name of Christ, to his dignity and his vocation to the communion of persons. She teaches him the demands of justice and peace in conformity with divine Wisdom.

The hymns and litanies of the Liturgy of the Hours integrate the prayer of the psalms into the age of the Church, expressing the symbolism of the time of day, the liturgical season, or the feast being celebrated. Moreover, the reading from the Word of God at each Hour (with the subsequent responses or troparia) and readings from the Fathers and spiritual masters at certain Hours, reveal more deeply the meaning of the Mystery being celebrated, assist in Understanding the psalms, and prepare for silent prayer. the lectio divina, where the Word of God is so read and meditated that it becomes prayer, is thus rooted in the liturgical celebration.

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 liturgical word and action are inseparable both insofar as they are signs and instruction and insofar as they accomplish what they signify. When the Holy Spirit awakens Faith, he not only gives an Understanding of the Word of God, but through the sacraments also makes present the "wonders" of God which it proclaims. the Spirit makes present and communicates the Father's work, fulfilled by the beloved Son.

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?

The Holy Spirit gives a spiritual Understanding of the Word of God to those who read or hear it, according to the dispositions of their hearts. By means of the words, actions, and symbols that form the structure of a celebration, the Spirit puts both the Faithful and the ministers into a living relationship with Christ, the Word and Image of the Father, so that they can live out the meaning of what they hear, contemplate, and do in the celebration.

Jewish liturgy and Christian liturgy. A better Knowledge of the Jewish people's Faith and religious life as professed and lived even now can help our better Understanding of certain aspects of Christian liturgy. For both Jews and Christians Sacred Scripture is an essential part of their respective liturgies: in the proclamation of the Word of God, the response to this word, prayer of praise and intercession for the living and the dead, invocation of God's mercy. In its characteristic structure the Liturgy of the Word originates in Jewish prayer. the Liturgy of the Hours and other liturgical texts and formularies, as well as those of our most venerable prayers, including the Lord's Prayer, have parallels in Jewish prayer. the Eucharistic Prayers also draw their inspiration from the Jewish tradition. the relationship between Jewish liturgy and Christian liturgy, but also their differences in content, are particularly evident in the great feasts of the liturgical year, such as Passover. Christians and Jews both celebrate the Passover. For Jews, it is the Passover of history, tending toward the future; for Christians, it is the Passover fulfilled in the death and Resurrection of Christ, though always in expectation of its definitive consummation.

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.

This Mystery of blessed communion with God and all who are in Christ is beyond all Understanding and description. Scripture speaks of it in images: life, light, peace, wedding feast, wine of the kingdom, the Father's house, the heavenly Jerusalem, paradise: "no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him." 601

This "how" exceeds our imagination and Understanding; it is accessible only to Faith. Yet our participation in the Eucharist already gives us a foretaste of Christ's transfiguration of our bodies:

The diverse liturgical traditions have arisen by very reason of the Church's mission. Churches of the same geographical and cultural area came to celebrate the Mystery of Christ through particular expressions characterized by the culture: in the tradition of the "deposit of Faith," 67 in liturgical symbolism, in the organization of fraternal communion, in the theological Understanding of the mysteries, and in various forms of holiness. Through the liturgical life of a local church, Christ, the light and salvation of all peoples, is made manifest to the particular people and culture to which that Church is sent and in which she is rooted. the Church is catholic, capable of integrating into her unity, while purifying them, all the authentic riches of cultures. 68

"Liturgical diversity can be a source of enrichment, but it can also provoke tensions, mutual misUnderstandings, and even schisms. In this matter it is clear that diversity must not damage unity. It must express only fidelity to the common Faith, to the sacramental signs that the Church has received from Christ, and to hierarchical communion. Cultural adaptation also requires a conversion of heart and even, where necessary, a breaking with ancestral customs incompatible with the Catholic faith." 74

The seven gifts of the Holy Spirit are Wisdom, Understanding, counsel, fortitude, Knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David. 109 They complete and perfect the virtues of those who receive them. They make the Faithful docile in readily obeying divine inspirations.

Such beatitude surpasses the Understanding and powers of man. It comes from an entirely free gift of God: whence it is called supernatural, as is the grace that disposes man to enter into the divine joy.

The human person participates in the light and power of the divine Spirit. By his reason, he is capable of Understanding the order of things established by the Creator. By free will, he is capable of directing himself toward his true good. He finds his perfection "in seeking and loving what is true and good." 7

Both the sacrament of Matrimony and virginity for the Kingdom of God come from the Lord himself. It is he who gives them meaning and grants them the grace which is indispensable for living them out in conformity with his will. 117 Esteem of virginity for the sake of the kingdom 118 and the Christian Understanding of marriage are inseparable, and they reinforce each other:

Seeing God's covenant with Israel in the image of exclusive and Faithful married love, the prophets prepared the Chosen People's conscience for a deepened Understanding of the unity and indissolubility of marriage. 102 The books of Ruth and Tobit bear moving witness to an elevated sense of marriage and to the fidelity and tenderness of spouses. Tradition has always seen in the Song of Solomon a unique expression of human love, a pure reflection of God's love - a love "strong as death" that "many waters cannot quench." 103

At the heart of the Eucharistic celebration are the bread and wine that, by the words of Christ and the invocation of the Holy Spirit, become Christ's Body and Blood. Faithful to the Lord's command the Church continues to do, in his memory and until his glorious return, what he did on the eve of his Passion: "He took bread...." "He took the cup filled with wine...." the signs of bread and wine become, in a way surpassing Understanding, the Body and Blood of Christ; they continue also to signify the goodness of creation. Thus in the Offertory we give thanks to the Creator for bread and wine, 152 fruit of the "work of human hands," but above all as "fruit of the earth" and "of the vine" - gifts of the Creator. the Church sees in the gesture of the king-priest Melchizedek, who "brought out bread and wine," a prefiguring of her own offering. 153

"Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal Mystery." 62 Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the Truth and does the will of God in accordance with his Understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.

"This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their Understanding . . . ." 8 Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself: 9

Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a "definitive manner," they propose in the exercise of the ordinary Magisterium a teaching that leads to better Understanding of Revelation in matters of Faith and morals. To this ordinary teaching the Faithful "are to adhere to it with religious assent" 422 which, though distinct from the assent of faith, is nonetheless an extension of it.

and when one considers the future, God's People of the Old Covenant and the new People of God tend towards similar goals: expectation of the coming (or the return) of the Messiah. But one awaits the return of the Messiah who died and rose from the dead and is recognized as Lord and Son of God; the other awaits the coming of a Messiah, whose features remain hidden till the end of time; and the latter waiting is accompanied by the drama of not knowing or of misUnderstanding Christ Jesus.

The Church, "the pillar and bulwark of the Truth", Faithfully guards "the Faith which was once for all delivered to the saints". She guards the memory of Christ's words; it is she who from generation to generation hands on the apostles' confession of faith. 57 As a mother who teaches her children to speak and so to understand and communicate, the Church our Mother teaches us the language of faith in order to introduce us to the Understanding and the life of faith.

"Faith seeks Understanding": 33 it is intrinsic to faith that a believer desires to know better the One in whom he has put his faith, and to understand better what He has revealed; a more penetrating Knowledge will in turn call forth a greater faith, increasingly set afire by love. the grace of faith opens "the eyes of your hearts" 34 to a lively understanding of the contents of Revelation: that is, of the totality of God's plan and the mysteries of faith, of their connection with each other and with Christ, the centre of the revealed Mystery. "The same Holy Spirit constantly perfects faith by his gifts, so that Revelation may be more and more profoundly understood." 35 In the words of St. Augustine, "I believe, in order to understand; and I understand, the better to believe." 36

We can distinguish three stages in the formation of the Gospels: 1. the life and teaching of Jesus. the Church holds firmly that the four Gospels, "whose historicity she unhesitatingly affirms, Faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up." 99 2. the oral tradition. "For, after the ascension of the Lord, the apostles handed on to their hearers what he had said and done, but with that fuller Understanding which they, instructed by the glorious events of Christ and enlightened by the Spirit of Truth, now enjoyed." 100 3. the written Gospels. "The sacred authors, in writing the four Gospels, selected certain of the many elements which had been handed on, either orally or already in written form; others they synthesized or explained with an eye to the situation of the churches, the while sustaining the form of preaching, but always in such a fashion that they have told us the honest truth about Jesus." 101

"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

The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs. 1. the allegorical sense. We can acquire a more profound Understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism. 84 2. the moral sense. the events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction". 85 3. the anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem. 86

Thanks to the assistance of the Holy Spirit, the Understanding of both the realities and the words of the heritage of Faith is able to grow in the life of the Church: - "through the contemplation and study of believers who ponder these things in their hearts"; 57 it is in particular "theological research [which] deepens Knowledge of revealed Truth". 58 - "from the intimate sense of spiritual realities which [believers] experience", 59 The sacred Scriptures "grow with the one who reads them." 60 - "from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth". 61

All the Faithful share in Understanding and handing on revealed Truth. They have received the anointing of the Holy Spirit, who instructs them 53 and guides them into all truth. 54

This is why man stands in need of being enlightened by God's revelation, not only about those things that exceed his Understanding, but also "about those religious and moral Truths which of themselves are not beyond the grasp of human reason, so that even in the present condition of the human race, they can be known by all men with ease, with firm certainty and with no admixture of error". 14

The Catechism emphasizes the exposition of doctrine. It seeks to help deepen Understanding of Faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct. 17

God is also Truthful when he reveals himself - the teaching that comes from God is "true instruction". 35 When he sends his Son into the world it will be "to bear witness to the truth": 36 "We know that the Son of God has come and has given us Understanding, to know him who is true." 37

The Fathers of the Church distinguish between theology (theologia) and economy (oikonomia). "Theology" refers to the Mystery of God's inmost life within the Blessed Trinity and "economy" to all the works by which God reveals himself and communicates his life. Through the oikonomia the theologia is revealed to us; but conversely, the theologia illuminates the whole oikonomia. God's works reveal who he is in himself; the mystery of his inmost being enlightens our Understanding of all his works. So it is, analogously, among human persons. A person discloses himself in his actions, and the better we know a person, the better we understand his actions.

"The holy People of God shares also in Christ's prophetic office," above all in the supernatural sense of Faith that belongs to the whole People, lay and clergy, when it "unfailingly adheres to this faith . . . once for all delivered to the saints," 210 and when it deepens its Understanding and becomes Christ's witness in the midst of this world.

The mission of Christ and the Holy Spirit is brought to completion in the Church, which is the Body of Christ and the Temple of the Holy Spirit. This joint mission henceforth brings Christ's Faithful to share in his communion with the Father in the Holy Spirit. the Spirit prepares men and goes out to them with his grace, in order to draw them to Christ. the Spirit manifests the risen Lord to them, recalls his word to them and opens their minds to the Understanding of his Death and Resurrection. He makes present the Mystery of Christ, supremely in the Eucharist, in order to reconcile them, to bring them into communion with God, that they may "bear much fruit." 132

Jesus asked the religious authorities of Jerusalem to believe in him because of the Father's works which he accomplished. 373 But such an act of Faith must go through a mysterious death to self, for a new "birth from above" under the influence of divine grace. 374 Such a demand for conversion in the face of so surprising a fulfilment of the promises 375 allows one to understand the Sanhedrin's tragic misUnderstanding of Jesus: they judged that he deserved the death sentence as a blasphemer. 376 The members of the Sanhedrin were thus acting at the same time out of "ignorance" and the "hardness" of their "unbelief". 377

The Gospel accounts understand the virginal conception of Jesus as a divine work that surpasses all human Understanding and possibility: 148 "That which is conceived in her is of the Holy Spirit", said the angel to Joseph about Mary his fiancee. 149 The Church sees here the fulfilment of the divine promise given through the prophet Isaiah: "Behold, a virgin shall conceive and bear a son." 150

By its union to the divine Wisdom in the person of the Word incarnate, Christ enjoyed in his human Knowledge the fullness of Understanding of the eternal plans he had come to reveal. 108 What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal. 109

Because God creates through Wisdom, his creation is ordered: "You have arranged all things by measure and number and weight." 151 The universe, created in and by the eternal Word, the "image of the invisible God", is destined for and addressed to man, himself created in the "image of God" and called to a personal relationship with God. 152 Our human Understanding, which shares in the light of the divine intellect, can understand what God tells us by means of his creation, though not without great effort and only in a spirit of humility and respect before the Creator and his work. 153 Because creation comes forth from God's goodness, it shares in that goodness - "and God saw that it was good. . . very good" 154 - for God willed creation as a gift addressed to man, an inheritance destined for and entrusted to him. On many occasions the Church has had to defend the goodness of creation, including that of the physical world. 155

Human intelligence is surely already capable of finding a response to the question of origins. the existence of God the Creator can be known with certainty through his works, by the light of human reason, 122 even if this Knowledge is often obscured and disfigured by error. This is why Faith comes to confirm and enlighten reason in the correct Understanding of this Truth: "By faith we understand that the world was created by the word of God, so that what is seen was made out of things which do not appear." 123

The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our Knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the Understanding and Wisdom he gives to scholars and researchers. With Solomon they can say: "It is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements. . . for wisdom, the fashioner of all things, taught me." 121

During the first centuries the Church sought to clarify her Trinitarian Faith, both to deepen her own Understanding of the faith and to defend it against the errors that were deforming it. This clarification was the work of the early councils, aided by the theological work of the Church Fathers and sustained by the Christian people's sense of the faith.

The texts of Sacred Scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper Understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.