Tuesday, August 17, 2010

Lumen Gentium - Pope Paul VI

THE MYSTERY OF THE CHURCH

1. Christ is the Light of nations. Because this is so, this Sacred Synod gathered together in the Holy Spirit eagerly desires, by proclaiming the Gospel to every creature,(1) to bring the light of Christ to all men, a light brightly visible on the countenance of the Church. Since the Church is in Christ like a sacrament or as a sign and instrument both of a very closely knit union with God and of the unity of the whole human race, it desires now to unfold more fully to the faithful of the Church and to the whole world its own inner nature and universal mission. This it intends to do following faithfully the teaching of previous councils. The present-day conditions of the world add greater urgency to this work of the Church so that all men, joined more closely today by various social, technical and cultural ties, might also attain fuller unity in Christ.

2. The eternal Father, by a free and hidden plan of His own wisdom and goodness, created the whole world. His plan was to raise men to a participation of the divine life. Fallen in Adam, God the Father did not leave men to themselves, but ceaselessly offered helps to salvation, in view of Christ, the Redeemer "who is the image of the invisible God, the firstborn of every creature".(2) All the elect, before time began, the Father "foreknew and pre- destined to become conformed to the image of His Son, that he should be the firstborn among many brethren".(3) He planned to assemble in the holy Church all those who would believe in Christ. Already from the beginning of the world the foreshadowing of the Church took place. It was prepared in a remarkable way throughout the history of the people of Israel and by means of the Old Covenant.(1*) In the present era of time the Church was constituted and, by the outpouring of the Spirit, was made manifest. At the end of time it will gloriously achieve completion, when, as is read in the Fathers, all the just, from Adam and "from Abel, the just one, to the last of the elect,"(2*) will be gathered together with the Father in the universal Church.

3. The Son, therefore, came, sent by the Father. It was in Him, before the foundation of the world, that the Father chose us and predestined us to become adopted sons, for in Him it pleased the Father to re-establish all things.(4) To carry out the will of the Father, Christ inaugurated the Kingdom of heaven on earth and revealed to us the mystery of that kingdom. By His obedience He brought about redemption. The Church, or, in other words, the kingdom of Christ now present in mystery, grows visibly through the power of God in the world. This inauguration and this growth are both symbolized by the blood and water which flowed from the open side of a crucified Jesus,(5) and are foretold in the words of the Lord referring to His death on the Cross: "And I, if I be lifted up from the earth, will draw all things to myself".(6) As often as the sacrifice of the cross in which Christ our Passover was sacrificed, is celebrated on the altar, the work of our redemption is carried on, and, in the sacrament of the eucharistic bread, the unity of all believers who form one body in Christ (8) is both expressed and brought about. All men are called to this union with Christ, who is the light of the world, from whom we go forth, through whom we live, and toward whom our whole life strains.

4. When the work which the Father gave the Son to do on earth (9) was accomplished, the Holy Spirit was sent on the day of Pentecost in order that He might continually sanctify the Church, and thus, all those who believe would have access through Christ in one Spirit to the Father.(10) He is the Spirit of Life, a fountain of water springing up to life eternal.(11) To men, dead in sin, the Father gives life through Him, until, in Christ, He brings to life their mortal bodies.(12) The Spirit dwells in the Church and in the hearts of the faithful, as in a temple.(13) In them He prays on their behalf and bears witness to the fact that they are adopted sons.(14) The Church, which the Spirit guides in way of all truth(15) and which He unified in communion and in works of ministry, He both equips and directs with hierarchical and charismatic gifts and adorns with His fruits.(16) By the power of the Gospel He makes the Church keep the freshness of youth. Uninterruptedly He renews it and leads it to perfect union with its Spouse. (3*) The Spirit and the Bride both say to Jesus, the Lord, "Come!"(17)

Thus, the Church has been seen as "a people made one with the unity of the Father, the Son and the Holy Spirit."(4*)

5. The mystery of the holy Church is manifest in its very foundation. The Lord Jesus set it on its course by preaching the Good News, that is, the coming of the Kingdom of God, which, for centuries, had been promised in the Scriptures: "The time is fulfilled, and the kingdom of God is at hand"(18). In the word, in the works, and in the presence of Christ, this kingdom was clearly open to the view of men. The Word of the Lord is compared to a seed which is sown in a field;(19) those who hear the Word with faith and become part of the little flock of Christ,(20) have received the Kingdom itself. Then, by its own power the seed sprouts and grows until harvest time.(21) The Miracles of Jesus also confirm that the Kingdom has already arrived on earth: "If I cast out devils by the finger of God, then the kingdom of God has come upon you".(22) Before all things, however, the Kingdom is clearly visible in the very Person of Christ, the Son of God and the Son of Man, who came "to serve and to give His life as a ransom for many:"(23)

When Jesus, who had suffered the death of the cross for mankind, had risen, He appeared as the one constituted as Lord, Christ and eternal Priest,(24) and He poured out on His disciples the Spirit promised by the Father.(25) From this source the Church, equipped with the gifts of its Founder and faithfully guarding His precepts of charity, humility and self-sacrifice, receives the mission to proclaim and to spread among all peoples the Kingdom of Christ and of God and to be, on earth, the initial budding forth of that kingdom. While it slowly grows, the Church strains toward the completed Kingdom and, with all its strength, hopes and desires to be united in glory with its King.

6. In the old Testament the revelation of the Kingdom is often conveyed by means of metaphors. In the same way the inner nature of the Church is now made known to us in different images taken either from tending sheep or cultivating the land, from building or even from family life and betrothals, the images receive preparatory shaping in the books of the Prophets.

The Church is a sheepfold whose one and indispensable door is Christ.(26) It is a flock of which God Himself foretold He would be the shepherd,(27) and whose sheep, although ruled by human shepherds; are nevertheless continuously led and nourished by Christ Himself, the Good Shepherd and the Prince of the shepherds,(28) who gave His life for the sheep.(29)

The Church is a piece of land to be cultivated, the tillage of God.(30) On that land the ancient olive tree grows whose holy roots were the Prophets and in which the reconciliation of Jews and Gentiles has been brought about and will be brought about.(31) That land, like a choice vineyard, has been planted by the heavenly Husbandman.(32) The true vine is Christ who gives life and the power to bear abundant fruit to the branches, that is, to us, who through the Church remain in Christ without whom we can do nothing.(33)

Often the Church has also been called the building of God.(34) The Lord Himself compared Himself to the stone which the builders rejected, but which was made into the cornerstone.(35) On this foundation the Church is built by the apostles,(36) and from it the Church receives durability and consolidation. This edifice has many names to describe it: the house of God (37) in which dwells His family; the household of God in the Spirit;(38) the dwelling place of God among men;(39) and, especially, the holy temple. This Temple, symbolized in places of worship built out of stone, is praised by the Holy Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem (5*). As living stones we here on earth are built into it.(40) John contemplates this holy city coming down from heaven at the renewal of the world as a bride made ready and adorned for her husband.(41)

The Church, further, "that Jerusalem which is above" is also called "our mother".(42) It is described as the spotless spouse of the spotless Lamb,(43) whom Christ "loved and for whom He delivered Himself up that He might sanctify her",(44) whom He unites to Himself by an unbreakable covenant, and whom He unceasingly "nourishes and cherishes",(45) and whom, once purified, He willed to be cleansed and joined to Himself, subject to Him in love and fidelity,(46) and whom, finally, He filled with heavenly gifts for all eternity, in order that we may know the love of God and of Christ for us, a love which surpasses all knowledge.(47) The Church, while on earth it journeys in a foreign land away from the Lord,(48) is like in exile. It seeks and experiences those things which are above, where Christ is seated at the right-hand of God, where the life of the Church is hidden with Christ in God until it appears in glory with its Spouse.(49)

7. In the human nature united to Himself the Son of God, by overcoming death through His own death and resurrection, redeemed man and re-molded him into a new creation.(50) By communicating His Spirit, Christ made His brothers, called together from all nations, mystically the components of His own Body.

In that Body the life of Christ is poured into the believers who, through the sacraments, are united in a hidden and real way to Christ who suffered and was glorified.(6*) Through Baptism we are formed in the likeness of Christ: "For in one Spirit we were all baptized into one body".(51) In this sacred rite a oneness with Christ's death and resurrection is both symbolized and brought about: "For we were buried with Him by means of Baptism into death"; and if "we have been united with Him in the likeness of His death, we shall be so in the likeness of His resurrection also".(52) Really partaking of the body of the Lord in the breaking of the Eucharistic bread, we are taken up into communion with Him and with one another. "Because the bread is one, we though many, are one body, all of us who partake of the one bread".(53) In this way all of us are made members of His Body,(54) "but severally members one of another".(55)

As all the members of the human body, though they are many, form one body, so also are the faithful in Christ.(56) Also, in the building up of Christ's Body various members and functions have their part to play. There is only one Spirit who, according to His own richness and the needs of the ministries, gives His different gifts for the welfare of the Church.(57) What has a special place among these gifts is the grace of the apostles to whose authority the Spirit Himself subjected even those who were endowed with charisms.(58) Giving the body unity through Himself and through His power and inner joining of the members, this same Spirit produces and urges love among the believers. From all this it follows that if one member endures anything, all the members co-endure it, and if one member is honored, all the members together rejoice.(59)

The Head of this Body is Christ. He is the image of the invisible God and in Him all things came into being. He is before all creatures and in Him all things hold together. He is the head of the Body which is the Church. He is the beginning, the firstborn from the dead, that in all things He might have the first place.(60) By the greatness of His power He rules the things in heaven and the things on earth, and with His all-surpassing perfection and way of acting He fills the whole body with the riches of His glory.

All the members ought to be molded in the likeness of Him, until Christ be formed in them.(62) For this reason we, who have been made to conform with Him, who have died with Him and risen with Him, are taken up into the mysteries of His life, until we will reign together with Him.(63) On earth, still as pilgrims in a strange land, tracing in trial and in oppression the paths He trod, we are made one with His sufferings like the body is one with the Head, suffering with Him, that with Him we may be glorified.(64)

From Him "the whole body, supplied and built up by joints and ligaments, attains a growth that is of God".(65) He continually distributes in His body, that is, in the Church, gifts of ministries in which, by His own power, we serve each other unto salvation so that, carrying out the truth in love, we might through all things grow unto Him who is our Head.(66)

In order that we might be unceasingly renewed in Him,(67) He has shared with us His Spirit who, existing as one and the same being in the Head and in the members, gives life to, unifies and moves through the whole body. This He does in such a way that His work could be compared by the holy Fathers with the function which the principle of life, that is, the soul, fulfills in the human body.(8*)

Christ loves the Church as His bride, having become the model of a man loving his wife as his body;(68) the Church, indeed, is subject to its Head.(69) "Because in Him dwells all the fullness of the Godhead bodily",(70) He fills the Church, which is His body and His fullness, with His divine gifts (71) so that it may expand and reach all the fullness of God.(72)

8. Christ, the one Mediator, established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation (9*) through which He communicated truth and grace to all. But, the society structured with hierarchical organs and the Mystical Body of Christ, are not to be considered as two realities, nor are the visible assembly and the spiritual community, nor the earthly Church and the Church enriched with heavenly things; rather they form one complex reality which coalesces from a divine and a human element.(10*) For this reason, by no weak analogy, it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in the building up of the body.(73) (11*)

This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic, (12*) which our Saviour, after His Resurrection, commissioned Peter to shepherd,(74) and him and the other apostles to extend and direct with authority,(75) which He erected for all ages as "the pillar and mainstay of the truth".(76) This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him,(13*) although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity.

Just as Christ carried out the work of redemption in poverty and persecution, so the Church is called to follow the same route that it might communicate the fruits of salvation to men. Christ Jesus, "though He was by nature God . . . emptied Himself, taking the nature of a slave",(77) and "being rich, became poor"(78) for our sakes. Thus, the Church, although it needs human resources to carry out its mission, is not set up to seek earthly glory, but to proclaim, even by its own example, humility and self-sacrifice. Christ was sent by the Father "to bring good news to the poor, to heal the contrite of heart",(79) "to seek and to save what was lost".(80) Similarly, the Church encompasses with love all who are afflicted with human suffering and in the poor and afflicted sees the image of its poor and suffering Founder. It does all it can to relieve their need and in them it strives to serve Christ. While Christ, holy, innocent and undefiled(81) knew nothing of sin,(82) but came to expiate only the sins of the people,(83) the Church, embracing in its bosom sinners, at the same time holy and always in need of being purified, always follows the way of penance and renewal. The Church, "like a stranger in a foreign land, presses forward amid the persecutions of the world and the consolations of God"(14*), announcing the cross and death of the Lord until He comes."(84) By the power of the risen Lord it is given strength that it might, in patience and in love, overcome its sorrows and its challenges, both within itself and from without, and that it might reveal to the world, faithfully though darkly, the mystery of its Lord until, in the end, it will be manifested in full light.

CHAPTER II
ON THE PEOPLE OF GOD
9. At all times and in every race God has given welcome to whosoever fears Him and does what is right.(85) God, however, does not make men holy and save them merely as individuals, without bond or link between one another. Rather has it pleased Him to bring men together as one people, a people which acknowledges Him in truth and serves Him in holiness. He therefore chose the race of Israel as a people unto Himself. With it He set up a covenant. Step by step He taught and prepared this people, making known in its history both Himself and the decree of His will and making it holy unto Himself. All these things, however, were done by way of preparation and as a figure of that new and perfect covenant, which was to be ratified in Christ, and of that fuller revelation which was to be given through the Word of God Himself made flesh. "Behold the days shall come saith the Lord, and I will make a new covenant with the House of Israel, and with the house of Judah . . . I will give my law in their bowels, and I will write it in their heart, and I will be their God, and they shall be my people . . . For all of them shall know Me, from the least of them even to the greatest, saith the Lord.(86) Christ instituted this new covenant, the new testament, that is to say, in His Blood,(87) calling together a people made up of Jew and gentile, making them one, not according to the flesh but in the Spirit. This was to be the new People of God. For those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the word of the living God,(88) not from the flesh but from water and the Holy Spirit,(89) are finally established as "a chosen race, a royal priesthood, a holy nation, a purchased people . . . who in times past were not a people, but are now the people of God".(90)

That messianic people has Christ for its head, "Who was delivered up for our sins, and rose again for our justification",(91) and now, having won a name which is above all names, reigns in glory in heaven. The state of this people is that of the dignity and freedom of the sons of God, in whose hearts the Holy Spirit dwells as in His temple. Its law is the new commandment to love as Christ loved us.(92) Its end is the kingdom of God, which has been begun by God Himself on earth, and which is to be further extended until it is brought to perfection by Him at the end of time, when Christ, our life,(93) shall appear, and "creation itself will be delivered from its slavery to corruption into the freedom of the glory of the sons of God".(94) So it is that that messianic people, although it does not actually include all men, and at times may look like a small flock, is nonetheless a lasting and sure seed of unity, hope and salvation for the whole human race. Established by Christ as a communion of life, charity and truth, it is also used by Him as an instrument for the redemption of all, and is sent forth into the whole world as the light of the world and the salt of the earth.(95)

Israel according to the flesh, which wandered as an exile in the desert, was already called the Church of God.(96) So likewise the new Israel which while living in this present age goes in search of a future and abiding city (97) is called the Church of Christ.(98) For He has bought it for Himself with His blood,(99) has filled it with His Spirit and provided it with those means which befit it as a visible and social union. God gathered together as one all those who in faith look upon Jesus as the author of salvation and the source of unity and peace, and established them as the Church that for each and all it may be the visible sacrament of this saving unity. (1*) While it transcends all limits of time and confines of race, the Church is destined to extend to all regions of the earth and so enters into the history of mankind. Moving forward through trial and tribulation, the Church is strengthened by the power of God's grace, which was promised to her by the Lord, so that in the weakness of the flesh she may not waver from perfect fidelity, but remain a bride worthy of her Lord, and moved by the Holy Spirit may never cease to renew herself, until through the Cross she arrives at the light which knows no setting.

10. Christ the Lord, High Priest taken from among men,(100) made the new people "a kingdom and priests to God the Father".(101) The baptized, by regeneration and the anointing of the Holy Spirit, are consecrated as a spiritual house and a holy priesthood, in order that through all those works which are those of the Christian man they may offer spiritual sacrifices and proclaim the power of Him who has called them out of darkness into His marvelous light.(102) Therefore all the disciples of Christ, persevering in prayer and praising God,(103) should present themselves as a living sacrifice, holy and pleasing to God.(104) Everywhere on earth they must bear witness to Christ and give an answer to those who seek an account of that hope of eternal life which is in them.(105)

Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ.(2*) The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the Eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist.(3*) They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity.

11. It is through the sacraments and the exercise of the virtues that the sacred nature and organic structure of the priestly community is brought into operation. Incorporated in the Church through baptism, the faithful are destined by the baptismal character for the worship of the Christian religion; reborn as sons of God they must confess before men the faith which they have received from God through the Church (4*). They are more perfectly bound to the Church by the sacrament of Confirmation, and the Holy Spirit endows them with special strength so that they are more strictly obliged to spread and defend the faith, both by word and by deed, as true witnesses of Christ (5*). Taking part in the Eucharistic sacrifice, which is the fount and apex of the whole Christian life, they offer the Divine Victim to God, and offer themselves along with It.(6*) Thus both by reason of the offering and through Holy Communion all take part in this liturgical service, not indeed, all in the same way but each in that way which is proper to himself. Strengthened in Holy Communion by the Body of Christ, they then manifest in a concrete way that unity of the people of God which is suitably signified and wondrously brought about by this most august sacrament.

Those who approach the sacrament of Penance obtain pardon from the mercy of God for the offence committed against Him and are at the same time reconciled with the Church, which they have wounded by their sins, and which by charity, example, and prayer seeks their conversion. By the sacred anointing of the sick and the prayer of her priests the whole Church commends the sick to the suffering and glorified Lord, asking that He may lighten their suffering and save them;(106) she exhorts them, moreover, to contribute to the welfare of the whole people of God by associating themselves freely with the passion and death of Christ.(107) Those of the faithful who are consecrated by Holy Orders are appointed to feed the Church in Christ's name with the word and the grace of God. Finally, Christian spouses, in virtue of the sacrament of Matrimony, whereby they signify and partake of the mystery of that unity and fruitful love which exists between Christ and His Church,(108) help each other to attain to holiness in their married life and in the rearing and education of their children. By reason of their state and rank in life they have their own special gift among the people of God.(109) (7*) From the wedlock of Christians there comes the family, in which new citizens of human society are born, who by the grace of the Holy Spirit received in baptism are made children of God, thus perpetuating the people of God through the centuries. The family is, so to speak, the domestic church. In it parents should, by their word and example, be the first preachers of the faith to their children; they should encourage them in the vocation which is proper to each of them, fostering with special care vocation to a sacred state.

Fortified by so many and such powerful means of salvation, all the faithful, whatever their condition or state, are called by the Lord, each in his own way, to that perfect holiness whereby the Father Himself is perfect.

12. The holy people of God shares also in Christ's prophetic office; it spreads abroad a living witness to Him, especially by means of a life of faith and charity and by offering to God a sacrifice of praise, the tribute of lips which give praise to His name.(110) The entire body of the faithful, anointed as they are by the Holy One,(111) cannot err in matters of belief. They manifest this special property by means of the whole peoples' supernatural discernment in matters of faith when "from the Bishops down to the last of the lay faithful" (8*) they show universal agreement in matters of faith and morals. That discernment in matters of faith is aroused and sustained by the Spirit of truth. It is exercised under the guidance of the sacred teaching authority, in faithful and respectful obedience to which the people of God accepts that which is not just the word of men but truly the word of God.(112) Through it, the people of God adheres unwaveringly to the faith given once and for all to the saints,(113) penetrates it more deeply with right thinking, and applies it more fully in its life.

It is not only through the sacraments and the ministries of the Church that the Holy Spirit sanctifies and leads the people of God and enriches it with virtues, but, "allotting his gifts to everyone according as He wills,(114) He distributes special graces among the faithful of every rank. By these gifts He makes them fit and ready to undertake the various tasks and offices which contribute toward the renewal and building up of the Church, according to the words of the Apostle: "The manifestation of the Spirit is given to everyone for profit".(115) These charisms, whether they be the more outstanding or the more simple and widely diffused, are to be received with thanksgiving and consolation for they are perfectly suited to and useful for the needs of the Church. Extraordinary gifts are not to be sought after, nor are the fruits of apostolic labor to be presumptuously expected from their use; but judgment as to their genuinity and proper use belongs to those who are appointed leaders in the Church, to whose special competence it belongs, not indeed to extinguish the Spirit, but to test all things and hold fast to that which is good.(116)

13. All men are called to belong to the new people of God. Wherefore this people, while remaining one and only one, is to be spread throughout the whole world and must exist in all ages, so that the decree of God's will may be fulfilled. In the beginning God made human nature one and decreed that all His children, scattered as they were, would finally be gathered together as one. (117) It was for this purpose that God sent His Son, whom He appointed heir of all things,(118) that be might be teacher, king and priest of all, the head of the new and universal people of the sons of God. For this too God sent the Spirit of His Son as Lord and Life-giver. He it is who brings together the whole Church and each and every one of those who believe, and who is the well-spring of their unity in the teaching of the apostles and in fellowship, in the breaking of bread and in prayers.(119)

It follows that though there are many nations there is but one people of God, which takes its citizens from every race, making them citizens of a kingdom which is of a heavenly rather than of an earthly nature. All the faithful, scattered though they be throughout the world, are in communion with each other in the Holy Spirit, and so, he who dwells in Rome knows that the people of India are his members"(9*). Since the kingdom of Christ is not of this world(120) the Church or people of God in establishing that kingdom takes nothing away from the temporal welfare of any people. On the contrary it fosters and takes to itself, insofar as they are good, the ability, riches and customs in which the genius of each people expresses itself. Taking them to itself it purifies, strengthens, elevates and ennobles them. The Church in this is mindful that she must bring together the nations for that king to whom they were given as an inheritance,(121) and to whose city they bring gifts and offerings.(122) This characteristic of universality which adorns the people of God is a gift from the Lord Himself. By reason of it, the Catholic Church strives constantly and with due effect to bring all humanity and all its possessions back to its source In Christ, with Him as its head and united in His Spirit. (10*)

In virtue of this catholicity each individual part contributes through its special gifts to the good of the other parts and of the whole Church. Through the common sharing of gifts and through the common effort to attain fullness in unity, the whole and each of the parts receive increase. Not only, then, is the people of God made up of different peoples but in its inner structure also it is composed of various ranks. This diversity among its members arises either by reason of their duties, as is the case with those who exercise the sacred ministry for the good of their brethren, or by reason of their condition and state of life, as is the case with those many who enter the religious state and, tending toward holiness by a narrower path, stimulate their brethren by their example. Moreover, within the Church particular Churches hold a rightful place; these Churches retain their own traditions, without in any way opposing the primacy of the Chair of Peter, which presides over the whole assembly of charity (11*) and protects legitimate differences, while at the same time assuring that such differences do not hinder unity but rather contribute toward it. Between all the parts of the Church there remains a bond of close communion whereby they share spiritual riches, apostolic workers and temporal resources. For the members of the people of God are called to share these goods in common, and of each of the Churches the words of the Apostle hold good: "According to the gift that each has received, administer it to one another as good stewards of the manifold grace of God".(123)

All men are called to be part of this catholic unity of the people of God which in promoting universal peace presages it. And there belong to or are related to it in various ways, the Catholic faithful, all who believe in Christ, and indeed the whole of mankind, for all men are called by the grace of God to salvation.

14. This Sacred Council wishes to turn its attention firstly to the Catholic faithful. Basing itself upon Sacred Scripture and Tradition, it teaches that the Church, now sojourning on earth as an exile, is necessary for salvation. Christ, present to us in His Body, which is the Church, is the one Mediator and the unique way of salvation. In explicit terms He Himself affirmed the necessity of faith and baptism(124) and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church. Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved.

They are fully incorporated in the society of the Church who, possessing the Spirit of Christ accept her entire system and all the means of salvation given to her, and are united with her as part of her visible bodily structure and through her with Christ, who rules her through the Supreme Pontiff and the bishops. The bonds which bind men to the Church in a visible way are profession of faith, the sacraments, and ecclesiastical government and communion. He is not saved, however, who, though part of the body of the Church, does not persevere in charity. He remains indeed in the bosom of the Church, but, as it were, only in a "bodily" manner and not "in his heart."(12*) All the Church's children should remember that their exalted status is to be attributed not to their own merits but to the special grace of Christ. If they fail moreover to respond to that grace in thought, word and deed, not only shall they not be saved but they will be the more severely judged.(13*)

Catechumens who, moved by the Holy Spirit, seek with explicit intention to be incorporated into the Church are by that very intention joined with her. With love and solicitude Mother Church already embraces them as her own.

15. The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter. (14*) For there are many who honor Sacred Scripture, taking it as a norm of belief and a pattern of life, and who show a sincere zeal. They lovingly believe in God the Father Almighty and in Christ, the Son of God and Saviour. (15*) They are consecrated by baptism, in which they are united with Christ. They also recognize and accept other sacraments within their own Churches or ecclesiastical communities. Many of them rejoice in the episcopate, celebrate the Holy Eucharist and cultivate devotion toward the Virgin Mother of God.(16*) They also share with us in prayer and other spiritual benefits. Likewise we can say that in some real way they are joined with us in the Holy Spirit, for to them too He gives His gifts and graces whereby He is operative among them with His sanctifying power. Some indeed He has strengthened to the extent of the shedding of their blood. In all of Christ's disciples the Spirit arouses the desire to be peacefully united, in the manner determined by Christ, as one flock under one shepherd, and He prompts them to pursue this end. (17*) Mother Church never ceases to pray, hope and work that this may come about. She exhorts her children to purification and renewal so that the sign of Christ may shine more brightly over the face of the earth.

16. Finally, those who have not yet received the Gospel are related in various ways to the people of God.(18*) In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh.(125) On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues.(126) But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Mohammedans, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things,(127) and as Saviour wills that all men be saved.(128) Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience.(19*) Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel.(20*) She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator.(129) Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, "Preach the Gospel to every creature",(130) the Church fosters the missions with care and attention.

17. As the Son was sent by the Father,(131) so He too sent the Apostles, saying: "Go, therefore, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you. And behold I am with you all days even to the consummation of the world".(132) The Church has received this solemn mandate of Christ to proclaim the saving truth from the apostles and must carry it out to the very ends of the earth.(133) Wherefore she makes the words of the Apostle her own: "Woe to me, if I do not preach the Gospel",(134) and continues unceasingly to send heralds of the Gospel until such time as the infant churches are fully established and can themselves continue the work of evangelizing. For the Church is compelled by the Holy Spirit to do her part that God's plan may be fully realized, whereby He has constituted Christ as the source of salvation for the whole world. By the proclamation of the Gospel she prepares her hearers to receive and profess the faith. She gives them the dispositions necessary for baptism, snatches them from the slavery of error and of idols and incorporates them in Christ so that through charity they may grow up into full maturity in Christ. Through her work, whatever good is in the minds and hearts of men, whatever good lies latent in the religious practices and cultures of diverse peoples, is not only saved from destruction but is also cleansed, raised up and perfected unto the glory of God, the confusion of the devil and the happiness of man. The obligation of spreading the faith is imposed on every disciple of Christ, according to his state.(21*) Although, however, all the faithful can baptize, the priest alone can complete the building up of the Body in the eucharistic sacrifice. Thus are fulfilled the words of God, spoken through His prophet: "From the rising of the sun until the going down thereof my name is great among the gentiles, and in every place a clean oblation is sacrificed and offered up in my name".(135)(22*) In this way the Church both prays and labors in order that the entire world may become the People of God, the Body of the Lord and the Temple of the Holy Spirit, and that in Christ, the Head of all, all honor and glory may be rendered to the Creator and Father of the Universe.

PLEASE CLICK ON THE LINK FOR THE REST OF THIS DOCUMENT

Homily on How Christ Works in Our Lives (fast forward it if you're interested in this part only, rather than the gospel reading as well)

Eucharistic Miracles - Part 3

Eucharistic Miracles - Part 2

Eucharistic Miracles - Part 1

Fr. Robert Barron and Dr. Scott Hahn on Biblical Interpretation and The Liturgy

Fascinating Catholic Teachings with Dr. Scott Hahn - Part 5

Fascinating Catholic Teachings with Dr. Scott Hahn - Part 6

Fascinating Catholic Teachings with Dr. Scott Hahn - Part 3

Fascinating Catholic Teachings with Dr. Scott Hahn - Part 4

Fascinating Catholic Teachings with Dr. Scott Hahn - Part 1

Fascinating Catholic Teachings with Dr. Scott Hahn - Part 2

World Trade Center Miracle

The Seriousness of Sin: A New Perspective for Most of us - Fr. John Riccardo

United Nations Conference on Near Death Experiences - Fascinating

Apologetics - Man's Soul

Divine Providence in the World

Trusting in God

Apologetics - Miracles, etc.

Apologetics: Intelligent Design

The Virtue of Humility

Catechism of the Catholic Church

CATECHISM OF THE CATHOLIC CHURCH
CONTENTS

PROLOGUE
I. The Life of Man - To Know and Love God
II. Handing on the Faith: Catechesis
III. The Aim and Intended Readership of This Catechism
IV. Structure of This Catechism
V. Practical Directions for Using This Catechism
VI. Necessary Adaptations

PART ONE - THE PROFESSION OF FAITH

SECTION ONE: "I BELIEVE" - "WE BELIEVE"

CHAPTER ONE: MAN'S CAPACITY FOR GOD

I. The Desire for God
II. Ways of Coming to Know God
III. The Knowledge of God According to the Church
IV. How Can We Speak about God?
IN BRIEF

CHAPTER TWO: GOD COMES TO MEET MAN

ARTICLE 1: THE REVELATION OF GOD

I. God Reveals His "Plan of Loving Goodness"
II. The Stages of Revelation
III. Christ Jesus - "Mediator and Fullness of All Revelation"
IN BRIEF

ARTICLE 2: THE TRANSMISSION OF DIVINE REVELATION

I. Apostolic Tradition
II. The Relationship between Tradition and Sacred Scripture
III. The Interpretation of the Heritage of Faith
IN BRIEF

ARTICLE 3: SACRED SCRIPTURE

I. Christ - The unique Word of Sacred Scripture
II. Inspiration and Truth of Sacred Scripture
III. The Holy Spirit, Interpreter of Scripture
IV. The Canon of Scripture
V. Sacred Scripture in the Life of the Church
IN BRIEF

CHAPTER THREE: MAN'S RESPONSE TO GOD

ARTICLE 1: I BELIEVE

I. The Obedience of Faith
II. "I Know Whom I Have Believed"
III. The Characteristics of Faith

ARTICLE 2: WE BELIEVE

I. "Lord, Look Upon the Faith of Your Church"
II. The Language of Faith
III. Only One Faith
IN BRIEF
The Credo

SECTION TWO: THE PROFESSION OF THE CHRISTIAN FAITH

The Creeds

CHAPTER ONE: I BELIEVE IN GOD THE FATHER

ARTICLE 1: "I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"

Paragraph 1. I Believe in God

I. "I Believe in One God"
II. God Reveals His Name
III. God, "He Who Is," Is Truth and Love
IV. The Implications of Faith in One God
IN BRIEF

Paragraph 2. The Father

I. "In the Name of the Father and of the Son
and of the Holy Spirit"
II. The Revelation of God as Trinity
III. The Holy Trinity in the Teaching of the Faith
IV. The Divine Works and the Trinitarian Missions
IN BRIEF

Paragraph 3. The Almighty

IN BRIEF

Paragraph 4. The Creator

I. Catechesis on Creation
II. Creation - Work of the Holy Trinity
III. "The World Was Created for the Glory of God"
IV. The Mystery of Creation
V. God Carries Out His Plan: Divine Providence
IN BRIEF

Paragraph 5. Heaven and Earth

I. The Angels
II. The Visible World
IN BRIEF

Paragraph 6. Man

I. "In the Image of God"
II. "Body and Soul but Truly One"
III. "Male and Female He Created Them"
IV. Man in Paradise
IN BRIEF

Paragraph 7. The Fall

I. Where Sin Abounded, Grace Abounded All the More
II. The Fall of the Angels
III. Original Sin
IV. "You Did Not Abandon Him to the Power of Death"
IN BRIEF

CHAPTER TWO: I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD

ARTICLE 2: "AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD"

I. Jesus
II. Christ
III. The Only Son of God
IV. Lord
IN BRIEF

ARTICLE 3: "HE WAS CONCEIVED BY THE POWER OF THE HOLY SPIRIT,
AND WAS BORN OF THE VIRGIN MARY"

Paragraph 1. The Son of God Became Man

I. Why Did the Word Become Flesh?
II. The Incarnation
III. True God and True Man
IV. How Is the Son of God Man?
IN BRIEF

Paragraph 2. "Conceived by the Power of the Holy Spirit and Born of the Virgin Mary"

I. Conceived by the Power of the Holy Spirit. . .
II. . . .Born of the Virgin Mary
IN BRIEF

Paragraph 3. "The Mysteries of Christ's Life"

I. Christ's Whole Life Is Mystery
II. The Mysteries of Jesus' Infancy and Hidden Life
III. The Mysteries of Jesus' Public Life
IN BRIEF

ARTICLE 4: "JESUS CHRIST SUFFERED UNDER PONTIUS
PILATE, WAS CRUCIFIED, DIED, AND WAS BURIED"

Paragraph 1. Jesus and Israel

I. Jesus and the Law
II. Jesus and the Temple
III. Jesus and Israel's Faith in the One God and Savior
IN BRIEF

Paragraph 2. Jesus Died Crucified

I. The Trial of Jesus
II. Christ's Redemptive Death in God's Plan of Salvation
III. Christ Offered Himself to his Father for Our Sins
IN BRIEF

Paragraph 3. Jesus Christ Was Buried

IN BRIEF

ARTICLE 5: "HE DESCENDED INTO HELL ON THE THIRD DAY HE ROSE AGAIN"

Paragraph 1. Christ Descended into Hell

IN BRIEF

Paragraph 2. On the Third Day He Rose from the Dead

I. The Historical and Transcendent Event
II. The Resurrection - A Work of the Holy Trinity
III. The Meaning and Saving Significance of the Resurrection
IN BRIEF

ARTICLE 6: "HE ASCENDED INTO HEAVEN AND IS SEATED"
AT THE RIGHT HAND OF THE FATHER"

IN BRIEF

ARTICLE 7: "FROM THENCE HE WILL COME AGAIN"
TO JUDGE THE LIVING AND THE DEAD"

I. He Will Come Again in Glory
II. To Judge the Living and the Dead
IN BRIEF

CHAPTER THREE: I BELIEVE IN THE HOLY SPIRIT

ARTICLE 8: "I BELIEVE IN THE HOLY SPIRIT"

I. The Joint Mission of the Son and the Spirit
II. The Names, Titles, and Symbols of the Holy Spirit
III. God's Spirit and Word in the Time of the Promises
IV. The Spirit of Christ in the Fullness of Time
V. The Spirit and the Church in the Last Days
IN BRIEF

ARTICLE 9: "I BELIEVE IN THE HOLY CATHOLIC CHURCH"

Paragraph 1. The Church in God's Plan

I. Names and Images of the Church
II. The Church's Origin, Foundation, and Mission
III. The Mystery of the Church
IN BRIEF

Paragraph 2. The Church - People of God, Body of Chrict, Temple of the Holy Spirit

I. The Church - People of God
II. The Church - Body of Chirst
III. The Church is the Temple of the Holy Spirit
IN BRIEF

Paragraph 3. The Church is One, Holy, Catholic, and Apostolic

I. The Church Is One
II. The Church Is Holy
III. The Church Is Catholic
IV. The Church Is Apostolic
IN BRIEF

Paragraph 4. Christ's Faithful - Hierarchy, Laity, Consecrated Life

I. The Hierarchical Constitution of the Church
II. The Lay Faithful
III. The Consecrated Life
IN BRIEF

Paragraph 5. The Communion of Saints

I. Communion in Spiritual Goods
II. The Communion of the Church of Heaven and Earth
IN BRIEF

Paragraph 6. Mary - Mother of Christ, Mother of the Church

I. Mary's Motherhood with Regard to the Church
II. Devotion to the Blessed Virgin
III. Mary - Eschatological Icon of the Church
IN BRIEF

ARTICLE 10: "I BELIEVE IN THE FORGIVENESS OF SINS"

I. One Baptism for the Forgiveness of Sins
II. The Power of the Keys
IN BRIEF

ARTICLE 11: "I BELIEVE IN THE RESURRECTION OF THE BODY"

I. Christ's Resurrection and Ours
II. Dying in Jesus Christ
IN BRIEF

ARTICLE 12: "I BELIEVE IN LIFE EVERLASTING"

I. The Particular Judgement
II. Heaven
III. The Final Purification, or Purgatory
IV. Hell
V. The Last Judgement
VI. The Hope of the New Heaven and the New Earth
IN BRIEF
"Amen"

PART TWO - THE CELEBRATION OF THE CHRISTIAN MYSTERY

SECTION ONE: THE SACRAMENTAL ECONOMY

CHAPTER ONE: THE PASCHAL MYSTERY IN THE AGE OF THE CHURCH

ARTICLE 1: THE LITURGY - WORK OF THE HOLY TRINITY

I. The Father - Source and Goal of the Liturgy
II. Christ's Work in the Liturgy
III. The Holy Spirit and the Church in the Liturgy
IN BRIEF

ARTICLE 2: THE PASCHAL MYSTERY IN THE CHURCH'S SACRAMENTS

I. The Sacraments of Christ
II. The Sacraments of the Church
III. The Sacraments of Faith
IV. The Sacraments of Salvation
V. The Sacraments of Eternal Life
IN BRIEF

CHAPTER TWO: THE SACRAMENTAL CELEBRATION

ARTICLE 1: CELEBRATING THE CHURCH'S LITURGY

I. Who Celebrates?
II. How Is the Liturgy Celebrated?
III. When Is the Liturgy Celebrated?
IV. Where Is the Liturgy Celebrated?
IN BRIEF

ARTICLE 2: LITURGICAL DIVERSITY AND THE UNITY OF THE MYSTERY

IN BRIEF

SECTION TWO: THE SEVEN SACRAMENTS OF THE CHURCH

CHAPTER ONE: THE SACRAMENTS OF CHRISTIAN INITIATION

ARTICLE 1: THE SACRAMENT OF BAPTISM

I. What Is the Sacarament Called?
II. Baptism in the Economy of Salvation
III. How Is the Sacrament of Baptism Celebrated?
IV. Who Can Receive Baptism?
V. Who Can Baptize?
VI. The Necessity of Baptism?
VII. The Grace of Baptism
IN BRIEF

ARTICLE 2: THE SACRAMENT OF CONFIRMATION

I. Confirmation in the Economy of Salvation
II. The Signs and the Rite of Confirmation
III. The Effects of Confirmation
IV. Who Can Receive This Sacrament?
V. The Minister of Confirmation
IN BRIEF

ARTICLE 3: THE SACRAMENT OF THE EUCHARIST

I. The Eucharist - Source and Summit of the Ecclesial Life
II. What Is This Sacrament Called?
III. The Eucharist in the Economy of Salvation
IV. The Liturgical Celebration of the Eucharist
V. The Sacramental Sacrifice: Thanksgiving, Memorial, Presence
VI. The Pascal Banquet
VII. The Eucharist - "Pledge of the Glory to Come"
IN BRIEF

CHAPTER TWO: THE SACRAMENTS OF HEALING

ARTICLE 4: THE SACRAMENT OF PENANCE AND RECONCILIATION

I. What Is This Sacrament Called?
II. Why a Sacrament of Reconciliation after Baptism?
III. The Conversion of the Baptized
IV. Interior Penance
V. The Many Forms of Penance in Christian Life
VI. The Sacrament of Penance and Reconciliation
VII. The Acts of the Penitent
VIII. The Minister of This Sacrament
IX. The Effects of This Sacrament
X. Indulgences
XI. The Celbration of the Sacrament of Penance
IN BRIEF

ARTICLE 5: THE ANOINTING OF THE SICK

I. It's Foundation in the Economy of Salvation
II. Who Recieves and Who Administers This Sacramant?
III. How Is This Sacrament Celebrated?
IV. The Effects of the Celebration of This Sacrament
V. Viaticum, the Last Sacrament of the Christian
IN BRIEF

CHAPTER THREE: THE SACRAMENTS AT THE SERVICE OF COMMUNION

ARTICLE 6: THE SACRAMENT OF HOLY ORDERS

I. Why Is This Sacrament Called "Orders"?
II. The Sacramant of Holy Orders in the Economy of Salvation
III. The Three Degrees of the Sacrament of Holy Orders
IV. The Celebration of This Sacrament
V. Who Can Confer This Sacrament?
VI. Who Can Receive This Sacrament?
VII. The Effects of the Sacrament of Holy Orders
IN BRIEF

ARTICLE 7: THE SACRAMENT OF MATRIMONY

I. Marriage in God's Plan
II. The Celebration of Marriage
III. Matrimonial Consent
IV. The Effects of the Sacrament of Matrimony
V. The Goods and Requirements of Conjugal Love
VI. The Domestic Church
IN BRIEF

CHAPTER FOUR: OTHER LITURGICAL CELEBRATIONS

ARTICLE 1: SACRAMENTALS

IN BRIEF

ARTICLE 2: CHRISTIAN FUNERALS

I. The Christian's Last Passover
II. The Celebration of Funerals

PART THREE - LIFE IN CHRIST

SECTION ONE: MAN'S VOCATION: LIFE IN THE SPIRIT

CHAPTER ONE: THE DIGNITY OF THE HUMAN PERSON

ARTICLE 1: MAN: THE IMAGE OF GOD

IN BRIEF

ARTICLE 2: OUR VOCATION TO BEATITUDE

I. The Beatitudes
II. The Desire for Happiness
III. Christian Beatitude
IN BRIEF

ARTICLE 3: MAN'S FREEDOM

I. Freedom and Responsibility
II. Human Freedom in the Economy of Salvation
IN BRIEF

ARTICLE 4: THE MORALITY OF HUMAN ACTS

I. The Sources of Morality
II. Good Acts and Evil Acts
IN BRIEF

ARTICLE 5: THE MORALITY OF THE PASSIONS

I. Passions
II. Passions and Moral Life
IN BRIEF

ARTICLE 6: MORAL CONSCIENCE

I. The Judgement of Conscience
II. The Formation of Conscience
III. To Choose in Accord with Conscience
IV. Erroneous Judgement
IN BRIEF

ARTICLE 7: THE VIRTUES

I. The Human Virtues
II. The Theological Virtues
III. The Gifts and Fruits of the Holy Spirit
IN BRIEF

ARTICLE 8: SIN

I. Mercy and Sin
II. The Definition of Sin
III. The Different Kinds of Sins
IV. The Gravity of Sin: Mortal and Venial Sin
V. The Proliferation of Sin
IN BRIEF

CHAPTER TWO: THE HUMAN COMMUNITY

ARTICLE 1: THE PERSON AND SOCIETY

I. The Communal Character of the Human Vocation
II. Conversion and Society
IN BRIEF

ARTICLE 2: PARTICIPATION IN SOCIAL LIFE

I. Authority
II. The Common Good
III. Responsibility and Participation
IN BRIEF

ARTICLE 3: SOCIAL JUSTICE

I. Respect for the Human Person
II. Equality and Differences among Men
III. Human Solidarity
IN BRIEF

CHAPTER THREE: GOD'S SALVATION: LAW AND GRACE

ARTICLE 1: THE MORAL LAW

I. The Natural Moral Law
II. The Old Law
III. The New Law or the Law of the Gospel
IN BRIEF

ARTICLE 2: GRACE AND JUSTIFICATION

I. Justification
II. Grace
III. Merit
IV. Christian Holiness
IN BRIEF

ARTICLE 3: THE CHURCH, MOTHER AND TEACHER

I. Moral Life and the Magisterium of the Church
II. The Precepts of the Church
III. Moral Life and Missionary Witness
IN BRIEF
THE TEN COMMANDMENTS

SECTION TWO: THE TEN COMMANDMENTS

IN BRIEF

CHAPTER ONE: "YOU SHALL LOVE THE LORD YOU GOD WITH ALL YOUR HEART,
AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND"

ARTICLE 1: THE FIRST COMMANDMENT

I. "You Shall Worship the Lord Your God and Him Only Shall You Serve"
II. "Him Only Shall You Serve"
III. "You Shall Have No Other Gods before Me"
IV. "You Shall Not Make for Yourself a Graven Image"
IN BRIEF

ARTICLE 2: THE SECOND COMMANDMENT

I. The Name of the Lord Is Holy
II. Taking the Name of the Lord in Vain
III. The Christian Name
IN BRIEF

ARTICLE 3: THE THIRD COMMANDMENT

I. The Sabbath Day
II. The Lord's Day
IN BRIEF

CHAPTER TWO: "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF"

ARTICLE 4: THE FOURTH COMMANDMENT

I. The Family in God's Plan
II. The Family and Society
III. The Duties of Family and the Kingdom
IV. The Family and the Kingdom
V. The Authorities in Civil Society
IN BRIEF

ARTICLE 5: THE FIFTH COMMANDMENT

I. Respect for Human Life
II. Respect for the Dignity of Persons
III. Safeguarding Peace
IN BRIEF

ARTICLE 6: THE SIXTH COMMANDMENT

I. "Male and Female He Created Them . . ."
II. The Vocation to Chastity
III. The Love of Husband and Wife
IV. Offenses against the Dignity of Marriage
IN BRIEF

ARTICLE 7: THE SEVENTH COMMANDMENT

I. The Universal Destination and the Private Ownership of Goods
II. Respect for Persons and Their Goods
III. The Social Doctrine of the Church
IV. Economic Activity and Social Justice
V. Justice and Solidarity among Nations
VI. Love for the Poor
IN BRIEF

ARTICLE 8: THE EIGHTH COMMANDMENT

I. Living in the Truth
II. To Bear Witness to the Truth
III. Offenses against Truth
IV. Respect for the Truth
V. The Use of the Social Communications Media
VI. Truth, Beauty, and Sacred Art
IN BRIEF

ARTICLE 9: THE NINTH COMMANDMENT

I. Purification of the Heart
II. The Battle for Purity
IN BRIEF

ARTICLE 10: THE TENTH COMMANDMENT

I. The Disorder of Covetous Desires
II. The Desires of the Spirit
III. Poverty of Heart
IV. "I Want to See God"
IN BRIEF

PART FOUR - CHRISTIAN PRAYER

SECTION ONE: PRAYER IN THE CHRISTIAN LIFE

WHAT IS PRAYER?

CHAPTER ONE: THE REVELATION OF PRAYER

THE UNIVERSAL CALL TO PRAYER

ARTICLE 1: IN THE OLD TESTAMENT

IN BRIEF

ARTICLE 2: IN THE FULLNESS OF TIME

IN BRIEF

ARTICLE 3: IN THE AGE OF THE CHURCH

I. Blessing and Adoration
II. Prayer of Petition
III. Prayer of Intercession
IV. Prayer of Thanksgiving
V. Prayer of Praise
IN BRIEF

CHAPTER TWO: THE TRADITION OF PRAYER

ARTICLE 1: AT THE WELLSPRINGS OF PRAYER

IN BRIEF

ARTICLE 2: THE WAY OF PRAYER

IN BRIEF

ARTICLE 3: GUIDES FOR PRAYER

CHAPTER THREE: THE LIFE OF PRAYER

ARTICLE 1: EXPRESSIONS OF PRAYER

I. Vocal Prayer
II. Meditation
III. Contemplative Prayer
IN BRIEF

ARTICLE 2: THE BATTLE OF PRAYER

I. Objections to Prayer
II. Humble Vigilance of Heart
III. Filial Trust
IV. Perserving in Love
IN BRIEF

ARTICLE 3: THE PRAYER OF THE HOUR OF JESUS

IN BRIEF

SECTION TWO: THE LORD'S PRAYER: "OUR FATHER!"

ARTICLE 1: "THE SUMMARY OF THE WHOLE GOSPEL"

I. At the Center of the Scriptures
II. "The Lord's Prayer"
III. The Prayer of the Church
IN BRIEF

ARTICLE 2: "OUR FATHER WHO ART IN HEAVEN"

I. "We Dare to Say"
II. "Father!"
III. "Our" Father
IV. "Who Art in Heaven"
IN BRIEF

ARTICLE 3: "THE SEVEN PETITIONS"

I. "Hallowed Be Thy Name"
II. "Thy Kingdom Come"
III. "The Will Be Done on Earth as It Is in Heaven"
IV. "Give Us This Day Our Daily Bread"
V. "And Forgive us Our Trespasses, as We Forgive Those Who Trespass against Us"
VI. "And Lead Us Not into Temptation"
VII. "But Deliver Us From Evil"

ARTICLE 4: THE FINAL DOXOLOGY

IN BRIEF

ABBREVIATIONS
An attempt to clear up some of the many misunderstandings I've been informed of recently, for those interested:
...The Eucharist ("bread from Heaven") is the spiritual equivalent to Manna, the "bread from Heaven" in the Old Testament/Torah, which served to sustain the flesh; the Eucharist serves to sustain the soul (that is, to keep it full of joy and to give us strength to live up to God's expectations so that we grow in joy and spread joy among others). The Eucharistic miracles coupled with the creation of Saints, who were able to remain joyful even while being tortured, support this fact. The Old Testament/Torah involves life on earth (Israel) and the New Testament involves life in eternity (Heaven; the spiritual aspect of our existence).
Because we are made up of body and spirit, this body and spirit theme that runs throughout the Old Testament/Torah and the New Testament makes sense. To name a few more:

(1) The wood from the tree in the Garden of Eden has a connection to the wood of the cross in the New Testament in that the cross redeemed the mistake surrounding the wood in the Garden of Eden in the Old Testament;

(2) The "10 commandments" and their connection to Israel (which involve life on earth) are like the "8 beatitudes" in the New Testament which have a connection to Heaven (which involves the spirit aspect of our lives);

(3) Christ, a 33 year old perfectly lived life/free of sin became the Passover lamb; since Christ was a sacrifice for the sins of the world (until the end of time), it makes sense that a 33 year old divine individual, without sin, was necessary to be sacrificed given the amount of sins he covered in order to balance the scales of justice- one pure lamb isn't sufficient for the sins of mankind. In the New Testament, we also read that the Romans pierced Christ's side while he was on the cross, to make sure he was dead, and that water followed the last drop of blood in him. This meant that he was literally, a perfect sacrifice; there was no blood left in his body. He shed every ounce of it, which is evidenced by the fact that water followed the last drop;

(4) Eve's (a non-virgin) "no" to God's will in the Torah/Old Testament became the Blessed Mother's/Mary's (a virgin) "yes" in the New Testament;

(5) The manner in which Adam (a non-virgin) used his free will in the Torah/Old Testament led to original sin... the same original sin that Christ's (a virgin) free will in the New Testament was used to redeem, etc.

(6) Synagogues and Catholic churches are set up the same way

(7) Brit Milah = Sacrament of Baptism

(8) Bat/Bar Mitzvah = Sacrament of Confirmation

(9) In the Torah/Old Testament, when someone inadvertently touched the ark, they died on the spot; in the New Testament, when crowds of people pushed, shoved, pulled and touched Jesus, rather than drop dead on the spot, they were healed.

A sacrifice was necessary due to our imperfect nature; we offend God throughout the day, but what's interesting is that offending God means offending ourselves and other people, whether our conduct results in an increase of broken hearts, hurt feelings, anger, jealousy, etc-- God wishes for us not to feel these feelings, ever, and this is why we're warned against conduct we all enjoy engaging in, but that of which ultimately proves to leave someone sad, hurt, angry, jealous, etc.
Christ said that our inclination to "sin" makes us ill/sick, because sins prevent us from spreading only love among one another; that is, love that doesn't create issues among one another. Very often we confuse genuine love with a selfish need for something.
With this in mind, it begs the following questions:
(1) Is God not great enough to give us physical means in our physical world for us (to choose) to take advantage of, to give us the strength to grow in selflessness and stay away from the things that prove to hurt us and other people?; and
(2) Is God not loving enough to give us those means, when he knows that our inclination to sin hurts us and others? No, of course not. Unfortunately, and I say this with all due love and respect, if we consider the amount of practicing Catholics we know (those who attend both regular Confession and Mass), it explains why more genuine love isn't spreading among one another; if we don't use the means God has so clearly given it's difficult for us to help contribute to the spread of selfless/sincere love among others.
We know that we can't grow to be purely lovingly selfless people on our own ("agape" is the term used for this level of love, which is the love God has for us); generally, it isn't our nature. In order to grow in "good works" built on a selfless love for one another, we need grace from God- if this weren't true, we wouldn't have as many problems among one another; problems among us begin with an individual's heart-- if we're feeling negative emotions, those feelings control our conduct in some way-- unless we've mastered the art of controlling ourselves perfectly, which isn't possible. Do we know anyone who smiles and proceeds to lend a helping hand within seconds after they've been provoked? I can't say that I do. This type of behavior doesn't seem natural for anybody.
Now Christ said he wouldn't leave us orphans; that is what the sacraments of Confession and the Eucharist ("bread from Heaven") are for. When used together, they are designed to give us the grace to be kinder toward one another, and to give us the strength not to miss the things we all enjoy doing but that prove not to be beneficial for ourselves and for others; the more we take advantage of them, the more joyful we become; they were also designed as a physical means in our physical world that offer people a means to remain consistently joyful. Clearly, they were designed out of love. If we find ourselves dreading Mass, we just haven't been taught that Mass was designed to serve as a "happy fix" for us. We aren't doing God any favors by going to Mass. Instead, He does us a favor by creating a means for us to access joy everyday. Missing Mass is said to be sinful because it's a deliberate "no" to the joy God is so willing to give. While we may use our free will as we wish, we are asked to use it in ways that will allow us to remain joyful in this life.
Further, even when we believe we're fulfilled, it is often short lived; we don't feel entirely fulfilled no matter what we're doing or what we've done. As CS Lewis wisely noted "If I discover within myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world."
Because God is perfectly good and just, when we do things that aren't perfectly good, we aren't choosing God. Because of this, coupled with the fact that God is justice itself (unjust things aren't "good," and thus, aren't coming from an all good and loving being), we don't deserve eternal joy in Heaven with God when this life is over. But God, being our savior and in order to remain who He is (a perfectly "just"/fair being), sent Christ as a sacrifice in order to balance out the scales of justice, so that our mistakes don't end up separating us from God, the source of goodness, for eternity.
It is clear that God's laws weren't designed to "burden our free will" (if that were true, we wouldn't have been given free will), or to add obligations to our already long list of them. God is not limited by time (the sciences reveal that time had a beginning), and as a result, it's safe to trust that He knows best what we should embrace and avoid in order to live in peace among one another. Because God is superior to us in nature, we can trust that there is no manipulation in our relationship with Him, but instead, only infinite love that He is always willing to give-- the problem is, we don't want His love as much as He wants to give it. We see God's love over and over again in the bible (and those who have heard that the Torah/Old Testament presents an angry God must read the context before proceeding in false belief; every emotion in connection to God was a result of His everlasting, Fatherly love for the Jewish people), but consider why God gave the Jewish people the 10 commandments. He gave them commandments out of love, to teach them how to live in peace among one another.
For those who believe God has abandoned us, we should consider that we have free will, and that He doesn't force Himself on us- we can choose to get to know Him or not-- to know Him is to adore Him, and those who seek him sincerely will find Him (Jeremiah 29:13).

Last, but certainly not least, it is through the Jewish people that we are made aware of these things. Much thanks and love to and for them, always.

What is actually occuring during a Catholic Mass

The problem with sin; God's loving advice to His children

The love of God for each individual

Reconciling a loving God with suffering