the Catechism of the Catholic Church. If you read the following paragraphs over the 40 days of Lent, you will finish the entire Compendium of. b. Compendium Prelims_b. Prelims 08/11/ Page 1. Compendium of the. CATECHISM OF THE. CATHOLIC CHURCH. CATHOLIC TRUTH SOCIETY. Read Compendium of the Catechism of the Catholic Church PDF Ebook by subiecte.infohed by, ePUB/PDF B07DDL4NG3, subiecte.info .
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of the Compendium of the Catechism of the Catholic Church. To my Venerable Brothers the Cardinals, Patriarchs, Archbishops, Bishops, Priests, Deacons and. Home Page of the Year of FaithWe believeCompendium of the Catechism of the Catholic Church The Church is one, holy, catholic, and apostolic. The Faithful: . The Knowledge of God According to the Church nn. IV. How Can .. asked "that a catechism or compendium of all Catholic doctrine regarding both.
All human beings, in as much as they are created in the image of God, have the dignity of a person. You shall not take the name of the Lord your God in vain. In the liturgical profession of the Creed, the Christian assembly keeps the principal truths of the faith alive in memory. The compassion of Jesus toward the sick and his many healings of the infirm were a clear sign that with him had come the Kingdom of God and therefore victory over sin, over suffering, and over death. The celebration of the liturgy is interwoven with signs and symbols whose meaning is rooted in creation and in human culture.
For Children. For Families. For Parishes. For Catechists. For Confirmation. For CTS book racks. For First Holy Communion. For Schools. For the Sick and Suffering.
For those who want to know about hot topics. For Those Interested in Becoming a Catholic. For Young People. Blessed John Henry Newman. CTS Book Racks. Bible Tabs. Leaflets for Catechists. Osservatore Romano. Benedict XVI, Pope.
In Stock. Average Rating: A new paperback version of this bestselling explanation of the Catholic Faith, with liturgical texts updated in line with the new translation of the Mass.
A true summary of the teachings contained in the Catechism of the Catholic Church and an authoritative and authentic guide to the Catholic faith. This one does what it says on the tin so to speak by taking the standard cathecism of the Church and making it simpler and more accessible to the layman. Whether you're a Catholic or just an interested outsider, this will tell you a lot about Catholic social and religious teaching.
This is a truly excellent book. If you are interested in the faith, this treasury of information will be a great help! The Compendium of the Cathechism of the Catholic Church: Libreria Editrice Vaticana omnia sibi vindicat iura. Sine ejusdem licentia scripto data nemini liceat hunc Compendium denuo imprimere aut in aliam linguam vertere.
The profession of the Christian faith. The sacramental economy. When is the liturgy celebrated? The seven Sacraments of the Church. The moral conscience. The ten Commandments. I am the Lord your God, you shall not have other gods before me.
You shall not take the name of the Lord your God in vain. Honour your Father and your Mother. You shall not kill. You shall not commit adultery. You shall not steal.
You shall not bear false witness against your neighbour. The Tenth Commandment: Prayer in the Christian life. Twenty years ago, work began on the Catechism of the Catholic Church that had been requested by the extraordinary Assembly of the Synod of Bishops held on the occasion of the twentieth anniversary of the close of the Second Vatican Council. The great value and beauty of this gift are confirmed above all by the extensive and positive reception of the Catechism among bishops, to whom it was primarily addressed as a sure and authentic reference text for teaching Catholic doctrine and, in particular, for formulating local catechisms.
But it was also confirmed by its vast favourable reception in all segments of the People of God, who have come to know and appreciate it in more than fifty translations which to date have been published. It is with great joy that I now approve and promulgate the Compendium of that Catechism. The Compendium had been fervently desired by the participants in the International Catechetical Congress of October , which gave voice to a need widely felt in the Church.
My beloved Predecessor, recognising this desire, decided in February to begin preparation of the text by entrusting the work to a Commission of Cardinals, over which I presided, and which was assisted by. In the course of the work, a draft of the Compendium was submitted to all the Cardinals and the Presidents of Conferences of Bishops, the vast majority of whom evaluated the text favourably. In its structure, contents and language, the Compendium faithfully reflects the Catechism of the Catholic Church and will thus assist in making the Catechism more widely known and more deeply understood.
I entrust this Compendium above all to the entire Church and, in particular, to every Christian, in order that it may awaken in the Church of the third millennium renewed zeal for evangelisation and education in the faith, which ought to characterise every community in the Church and every Christian believer, regardless of age or nationality.
Thirty years after the opening of the Second Vatican Council , the desire for a catechism of all Catholic doctrine on faith and morals, which had been voiced in by the extraordinary Assembly of the Synod of Bishops, came to fulfilment. After two years of work, a draft compendium was prepared and distributed among the Cardinals and the Presidents of Conferences of Bishops for their consultation.
The draft, as a whole, was evaluated positively in the great majority of the responses that were received. Therefore, the Commission proceeded to revise the draft and, taking account of the proposals for improvement that had been submitted, prepared the final text. There are three principal characteristics of the Compendium: The Compendium is not a work that stands alone, nor is it intended in any way to replace the Catechism of the Catholic Church: In fact, the Compendium is meant to reawaken interest in and enthusiasm for the Catechism, which, in the wisdom of its presentation and the depth of its spirituality, always remains the basic text for catechesis in the Church today.
In creating man and woman God had given them a special participation in his own divine life in holiness and justice. In the plan of God they would not have had to suffer or die. Furthermore, a perfect harmony held sway within the human person, a harmony between creature and Creator, between man and woman, as well as between the first human couple and all of creation.
Sin is present in human history. This reality of sin can be understood clearly only in the light of divine revelation and above all in the light of Christ the Savior of all. Where sin abounded, he made grace to abound all the more. This expression indicates that Satan and the other demons, about which Sacred Scripture and the Tradition of the Church speak, were angels, created good by God.
They were, however, transformed into evil because with a free and irrevocable choice they rejected God and his Kingdom, thus giving rise to the existence of hell.
They try to associate human beings with their revolt against God. However, God has wrought in Christ a sure victory over the Evil One. When tempted by the devil, the first man and woman allowed trust in their Creator to die in their hearts. Thus, Adam and Eve immediately lost for themselves and for all their descendants the original grace of holiness and justice. Original sin, in which all human beings are born, is the state of deprivation of original holiness and justice.
This transmission remains a mystery which we cannot fully understand. In consequence of original sin human nature , without being totally corrupted , is wounded in its natural powers. It is subject to ignorance, to suffering, and to the dominion of death and is inclined toward sin. This inclination is called concupiscence. After the first sin the world was inundated with sin but God did not abandon man to the power of death. This was the first proclamation of the Messiah and Redeemer.
From the very beginning the first disciples burned with the desire to proclaim Jesus Christ in order to lead all to faith in him. Even today, from the loving knowledge of Christ there springs up in the believer the desire to evangelize and catechize, that is, to reveal in the Person of Christ the entire design of God and to put humanity in communion with him.
Jesus is the Christ because he is consecrated by God and anointed by the Holy Spirit for his redeeming mission. He is the Messiah awaited by Israel, sent into the world by the Father. Jesus accepted the title of Messiah but he made the meaning of the term clear: From the name Christ comes our name of Christian. He is the central figure of apostolic preaching. In the Bible this title regularly designates God as Sovereign.
Jesus ascribed this title to himself and revealed his divine sovereignty by his power over nature, over demons, over sin, and over death, above all by his own Resurrection. The first Christian creeds proclaimed that the power, the honor, and the glory that are due to God the Father also belong to Jesus: He is the Lord of the world and of history, the only One to whom we must completely submit our personal freedom.
For us men and for our salvation, the Son of God became incarnate in the womb of the Virgin Mary by the power of the Holy Spirit. Faith in the Incarnation is a distinctive sign of the Christian faith.
Jesus is inseparably true God and true man in the unity of his divine Person. The Church confesses that Jesus Christ is true God and true man, with two natures, a divine nature and a human nature, not confused with each other but united in the Person of the Word. Therefore, in the humanity of Jesus all things - his miracles, his suffering, and his death - must be attributed to his divine Person which acts by means of his assumed human nature.
The Son of God assumed a body animated by a rational human soul. With his human intellect Jesus learned many things by way of experience; but also as man the Son of God had an intimate and immediate knowledge of God his Father. Jesus had a divine will and a human will.
In his earthly life the Son of God humanly willed all that he had divinely decided with the Father and the Holy Spirit for our salvation. The human will of Christ followed without opposition or reluctance the divine will or, in other words, it was subject to it.
Christ assumed a true human body by means of which the invisible God became visible. This is the reason why Christ can be represented and venerated in sacred images. Jesus knew us and loved us with a human heart. His Heart, pierced for our salvation, is the symbol of that infinite love with which he loves the Father and each one of us.
This expression means that the Virgin Mary conceived the eternal Son in her womb by the power of the Holy Spirit without the cooperation of a man. He is God himself. God freely chose Mary from all eternity to be the Mother of his Son.
In order to carry out her mission she herself was conceived immaculate. This means that, thanks to the grace of God and in anticipation of the merits of Jesus Christ, Mary was preserved from original sin from the first instant of her conception. By the grace of God Mary was kept free from every personal sin her whole life long. Mary thus gave herself entirely to the person and work of her Son Jesus, espousing wholeheartedly the divine will regarding salvation.
The virginal conception of Jesus means that Jesus was conceived in the womb of the Virgin solely by the power of the Holy Spirit without the intervention of a man.
He is the Son of the heavenly Father according to his divine nature and the Son of Mary according to his human nature. He is, however, truly the Son of God in both natures since there is in him only one Person who is divine. Mary had only one Son, Jesus, but in him her spiritual motherhood extends to all whom he came to save. Obediently standing at the side of the new Adam, Jesus Christ, the Virgin is the new Eve , the true mother of all the living, who with a mother's love cooperates in their birth and their formation in the order of grace.
Virgin and Mother, Mary is the figure of the Church, its most perfect realization. The entire life of Christ is a revelation. What was visible in the earthly life of Jesus leads us to the invisible mystery of his divine sonship: Furthermore, even though salvation comes completely from the cross and the resurrection, the entire life of Christ is a mystery of redemption because everything that Jesus did, said, and suffered had for its aim the salvation of fallen human beings and the restoration of their vocation as children of God.
God prepared for the coming of his Son over the centuries. He awakened in the hearts of the pagans a dim expectation of this coming and he prepared for it specifically through the Old Testament, culminating with John the Baptist who was the last and greatest of the prophets.
We relive this long period of expectancy in the annual liturgical celebration of the season of Advent. At Christmas the glory of heaven is shown forth in the weakness of a baby; the circumcision of Jesus is a sign of his belonging to the Hebrew people and is a prefiguration of our Baptism; the Epiphany is the manifestation of the Messiah King of Israel to all the nations; at the presentation in the temple, Simeon and Anna symbolise all the anticipation of Israel awaiting its encounter with its Savior; the flight into Egypt and the massacre of the innocents proclaim that the entire life of Christ will be under the sign of persecution; the departure from Egypt recalls the exodus and presents Jesus as the new Moses and the true and definitive liberator.
In the course of his hidden life in Nazareth Jesus stayed in the silence of an ordinary existence. This allows us to enter into fellowship with him in the holiness to be found in a daily life marked by prayer, simplicity, work and family love.
His obedience to Mary and to Joseph, his foster father, is an image of his filial obedience to the Father. Mary and Joseph accepted with faith the mystery of Jesus even though they did not always understand it. The baptism of Jesus is a prefiguring of our baptism. The temptations of Jesus in the desert recapitulate the temptation of Adam in Paradise and the temptations of Israel in the desert.
Satan tempts Jesus in regard to his obedience to the mission given him by the Father. Christ, the new Adam, resists and his victory proclaims that of his passion which is the supreme obedience of his filial love.
The Church unites herself to this mystery in a special way in the liturgical season of Lent. Who is invited to come into the Kingdom of God proclaimed and brought about by Jesus? All are invited by Jesus to enter the Kingdom of God. Even the worst of sinners is called to convert and to accept the boundless mercy of the Father. Already here on earth, the Kingdom belongs to those who accept it with a humble heart. To them the mysteries of the Kingdom are revealed.
Jesus accompanied his words with signs and miracles to bear witness to the fact that the Kingdom is present in him, the Messiah. Although he healed some people, he did not come to abolish all evils here below but rather to free us especially from the slavery of sin.
Jesus chose the twelve , the future witnesses of his Resurrection, and made them sharers of his mission and of his authority to teach, to absolve from sins, and to build up and govern the Church. Above all the Transfiguration shows forth the Trinity: At the established time Jesus chose to go up to Jerusalem to suffer his passion and death, and to rise from the dead.
As the Messiah King who shows forth the coming of the Kingdom, he entered into his city mounted on a donkey. He was acclaimed by the little children whose shout of joyful praise is taken up in the Sanctus of the Eucharistic liturgy: Hosanna save us!
The liturgy of the Church opens Holy Week by celebrating this entry into Jerusalem. The Paschal Mystery of Jesus, which comprises his passion, death, resurrection, and glorification, stands at the center of the Christian faith because God's saving plan was accomplished once for all by the redemptive death of his Son Jesus Christ. Some of the leaders of Israel accused Jesus of acting against the law, the temple in Jerusalem, and in particular against faith in the one God because he proclaimed himself to be the Son of God.
For this reason they handed him over to Pilate so that he might condemn him to death. Jesus did not abolish the Law given by God to Moses on Mount Sinai but he fulfilled it by giving it its definitive interpretation.
He himself was the divine Legislator who fully carried out this Law. Jesus was accused of hostility to the temple. However, he also foretold its destruction in connection with his own death and he presented himself as the definitive dwelling place of God among men. Jesus never contradicted faith in the one God, not even when he performed the stupendous divine work which fulfilled the messianic promises and revealed himself as equal to God, namely the pardoning of sins.
However, the call of Jesus to believe in him and to be converted makes it possible to understand the tragic misunderstanding of the Sanhedrin which judged Jesus to be worthy of death as a blasphemer. The passion and death of Jesus cannot be imputed indiscriminately either to all the Jews that were living at that time or to their descendants. Every single sinner, that is, every human being is really the cause and the instrument of the sufferings of the Redeemer; and the greater blame in this respect falls on those above all who are Christians and who the more often fall into sin or delight in their vices.
To reconcile to himself all who were destined to die because of sin God took the loving initiative of sending his Son that he might give himself up for sinners.
The entire life of Christ was a free offering to the Father to carry out his plan of salvation. His suffering and death showed how his humanity was the free and perfect instrument of that divine love which desires the salvation of all people. At the Last Supper with his apostles on the eve of his passion Jesus anticipated, that is, both symbolized his free self-offering and made it really present: Jesus freely offered his life as an expiatory sacrifice, that is, he made reparation for our sins with the full obedience of his love unto death.
The paschal sacrifice of Christ, therefore, redeems humanity in a way that is unique, perfect, and definitive; and it opens up for them communion with God. By calling his disciples to take up their cross and follow him Jesus desires to associate with his redeeming sacrifice those who are to be its first beneficiaries.
Christ underwent a real death and a true burial. However, the power of God preserved his body from corruption. It was the state of all those, righteous and evil, who died before Christ. With his soul united to his divine Person Jesus went down to the just in hell who were awaiting their Redeemer so they could enter at last into the vision of God.
The Resurrection of Jesus is the crowning truth of our faith in Christ and represents along with his cross an essential part of the Paschal Mystery. Along with the essential sign of the empty tomb, the Resurrection of Jesus is witnessed to by the women who first encountered Christ and proclaimed him to the apostles.
The apostles could not have invented the story of the resurrection since it seemed impossible to them. As a matter of fact, Jesus himself upbraided them for their unbelief. While being an historical event, verifiable and attested by signs and testimonies, the Resurrection, insofar as it is the entrance of Christ's humanity into the glory of God, transcends and surpasses history as a mystery of faith.
For this reason the risen Christ did not manifest himself to the world but to his disciples, making them his witnesses to the people. The Resurrection of Christ was not a return to earthly life. His risen body is that which was crucified and bears the marks of his passion.
However it also participates in the divine life, with the characteristics of a glorified body. Because of this the risen Jesus was utterly free to appear to his disciples how and where he wished and under various aspects. The Resurrection of Christ is a transcendent work of God.
The three Persons act together according to what is proper to them: The Resurrection is the climax of the Incarnation. It confirms the divinity of Christ and all the things which he did and taught. It fulfills all the divine promises made for us.
Furthermore the risen Christ, the conqueror of sin and death, is the principle of our justification and our Resurrection. It procures for us now the grace of filial adoption which is a real share in the life of the only begotten Son.
At the end of time he will raise up our bodies. After forty days during which Jesus showed himself to the apostles with ordinary human features which veiled his glory as the Risen One, Christ ascended into heaven and was seated at the right hand of the Father. He is the Lord who now in his humanity reigns in the everlasting glory of the Son of God and constantly intercedes for us before the Father.
He sends us his Spirit and he gives us the hope of one day reaching the place he has prepared for us. As the Lord of the cosmos and of history, the Head of his Church, the glorified Christ mysteriously remains on earth where his kingdom is already present in seed and in its beginning in the Church. One day he will return in glory but we do not know the time. After the final cosmic upheaval of this passing world the glorious coming of Christ will take place. Then will come the definitive triumph of God in the parousia and the Last Judgment.
Thus the Kingdom of God will be realized. Christ will judge with the power he has gained as the Redeemer of the world who came to bring salvation to all. The secrets of hearts will be brought to light as well as the conduct of each one toward God and toward his neighbor. Everyone, according to how he has lived, will either be filled with life or damned for eternity.
I Believe in the Holy Spirit. In the indivisible Trinity, the Son and the Spirit are distinct but inseparable. The Spirit is invisible but we know him through his actions, when he reveals the Word to us and when he acts in the Church. There are many symbols of the Holy Spirit: The Spirit brings the prophecies of the Old Testament to their complete fulfillment in Christ whose mystery he reveals in the New Testament. The Holy Spirit brought to fulfillment in Mary all the waiting and the preparation of the Old Testament for the coming of Christ.
In a singular way he filled her with grace and made her virginity fruitful so that she could give birth to the Son of God made flesh. What is the relationship between the Spirit and Christ Jesus in his earthly mission? Beginning with his Incarnation, the Son of God was consecrated in his humanity as the Messiah by means of the anointing of the Spirit.
He revealed the Spirit in his teaching, fulfilled the promises made to the Fathers, and bestowed him upon the Church at its birth when he breathed on the apostles after the Resurrection. Fifty days after the Resurrection at Pentecost the glorified Jesus Christ poured out the Spirit in abundance and revealed him as a divine Person so that the Holy Trinity was fully manifest. The mission of Christ and of the Spirit became the mission of the Church which is sent to proclaim and spread the mystery of the communion of the Holy Trinity.
The Spirit builds, animates and sanctifies the Church. As the Spirit of Love, he restores to the baptized the divine likeness that was lost through sin and causes them to live in Christ the very life of the Holy Trinity. Christ communicates his Spirit and the grace of God through the sacraments to all the members of the Church, who thus bear the fruits of the new life of the Spirit. The Holy Spirit is also the Master of prayer. The Church in the Plan of God. The word Church refers to the people whom God calls and gathers together from every part of the earth.
They form the assembly of those who through faith and Baptism have become children of God, members of Christ, and temples of the Holy Spirit.
In Sacred Scripture we find many images which bring out various complementary aspects of the mystery of the Church. The Old Testament favors those images that are bound to the people of God. The New Testament offers images that are linked to Christ as the Head of this people which is his Body. Other images are drawn from pastoral life sheepfold, flock, sheep , from agriculture field, olive grove, vineyard , from construction dwelling place, stone, temple , and from family life spouse, mother, family.
The Church finds her origin and fulfillment in the eternal plan of God.
She was prepared for in the Old Covenant with the election of Israel, the sign of the future gathering of all the nations. Founded by the words and actions of Jesus Christ, fulfilled by his redeeming death and Resurrection, the Church has been manifested as the mystery of salvation by the outpouring of the Holy Spirit at Pentecost.
She will be perfected in the glory of heaven as the assembly of all the redeemed of the earth.
The mission of the Church is to proclaim and establish the Kingdom of God begun by Jesus Christ among all peoples. The Church constitutes on earth the seed and beginning of this salvific Kingdom. The Church is a mystery in as much as in her visible reality there is present and active a divine spiritual reality which can only be seen with the eyes of faith. This means that she is the sign and instrument both of the reconciliation and communion of all of humanity with God and of the unity of the entire human race.
The Church: One becomes a member of this people through faith in Christ and Baptism. This people has for its origin God the Father; for its head Jesus Christ; for its hallmark the dignity and freedom of the sons of God; for its law the new commandment of love; for its mission to be the salt of the earth and the light of the world; and for its destiny the Kingdom of God, already begun on earth.
In what way does the people of God share in the three functions of Christ as Priest, Prophet and King? The people of God participate in Christ's priestly office insofar as the baptized are consecrated by the Holy Spirit to offer spiritual sacrifices. The people of God share in his kingly office by means of service, imitating Jesus Christ who as King of the universe made himself the servant of all, especially the poor and the suffering.
The risen Christ unites his faithful people to himself in an intimate way by means of the Holy Spirit.
In this way, those who believe in Christ, in as much as they are close to him especially in the Eucharist, are united among themselves in charity. They form one body, the Church, whose unity is experienced in the diversity of its members and its functions.
The Church lives from him, in him and for him. The Lord has loved the Church and has joined her to himself in an everlasting covenant. She is so called because the Holy Spirit resides in the body which is the Church, in her Head and in her members. He also builds up the Church in charity by the Word of God, the sacraments, the virtues, and charisms.
Charisms are special gifts of the Holy Spirit which are bestowed on individuals for the good of others, the needs of the world, and in particular for the building up of the Church. The discernment of charisms is the responsibility of the Magisterium.
The Church is one, holy, catholic, and apostolic. The Church is one because she has as her source and exemplar the unity of the Trinity of Persons in one God. As her Founder and Head, Jesus Christ re-established the unity of all people in one body. As her soul, the Holy Spirit unites all the faithful in communion with Christ. The Church has but one faith, one sacramental life, one apostolic succession, one common hope, and one and the same charity.
The one Church of Christ, as a society constituted and organized in the world, subsists in subsistit in the Catholic Church, governed by the Successor of Peter and the bishops in communion with him. Only through this Church can one obtain the fullness of the means of salvation since the Lord has entrusted all the blessings of the New Covenant to the apostolic college alone whose head is Peter. In the churches and ecclesial communities which are separated from full communion with the Catholic Church, many elements of sanctification and truth can be found.
All of these blessings come from Christ and lead to Catholic unity. Members of these churches and communities are incorporated into Christ by Baptism and we so we recognize them as brothers. The desire to restore the unity of all Christians is a gift from Christ and a call of the Spirit. This desire involves the entire Church and it is pursued by conversion of heart, prayer, fraternal knowledge of each other and theological dialogue.
The Church is holy insofar as the Most Holy God is her author. Christ has given himself for her to sanctify her and make her a source of sanctification. The Holy Spirit gives her life with charity. In the Church one finds the fullness of the means of salvation.
Holiness is the vocation of each of her members and the purpose of all her activities. The Church counts among her members the Virgin Mary and numerous Saints who are her models and intercessors. The holiness of the Church is the fountain of sanctification for her children who here on earth recognize themselves as sinners ever in need of conversion and purification. The Church is catholic , that is universal , insofar as Christ is present in her: The Church proclaims the fullness and the totality of the faith; she bears and administers the fullness of the means of salvation; she is sent out by Christ on a mission to the whole of the human race.
Every particular Church that is, a diocese or eparchy is catholic. All human beings in various ways belong to or are ordered to the Catholic unity of the people of God. Fully incorporated into the Catholic Church are those who, possessing the Spirit of Christ, are joined to the Church by the bonds of the profession of faith, the sacraments, ecclesiastical government and communion.
The baptized who do not enjoy full Catholic unity are in a certain, although imperfect, communion with the Catholic Church. The Catholic Church recognizes a particular link with the Jewish people in the fact that God chose them before all others to receive his Word.
The Jewish faith, unlike other non-Christian religions, is already a response to the revelation of God in the Old Covenant. What is the bond that exists between the Catholic Church and non-Christian religions? There is a bond between all peoples which comes especially from the common origin and end of the entire human race.
The Catholic Church recognizes that whatever is good or true in other religions comes from God and is a reflection of his truth. As such it can prepare for the acceptance of the Gospel and act as a stimulus toward the unity of humanity in the Church of Christ. This means that all salvation comes from Christ, the Head, through the Church which is his body. Hence they cannot be saved who, knowing the Church as founded by Christ and necessary for salvation, would refuse to enter her or remain in her.
At the same time, thanks to Christ and to his Church, those who through no fault of their own do not know the Gospel of Christ and his Church but sincerely seek God and, moved by grace, try to do his will as it is known through the dictates of conscience can attain eternal salvation. The Church must do so because Christ has given the command: The Church, guided by the Holy Spirit, continues the mission of Christ himself in the course of history.
Christians must, therefore, proclaim to everyone the Good News borne by Christ; and, following his path, they must be ready for self-sacrifice, even unto martyrdom. She is apostolic in her teaching which is the same as that of the Apostles. She is apostolic by reason of her structure insofar as she is taught, sanctified, and guided until Christ returns by the Apostles through their successors who are the bishops in communion with the successor of Peter.
Jesus, the One sent by the Father, called to himself twelve of his disciples and appointed them as his Apostles, making them the chosen witnesses of his Resurrection and the foundation of his Church.
Apostolic succession is the transmission by means of the sacrament of Holy Orders of the mission and power of the Apostles to their successors, the bishops. Thanks to this transmission the Church remains in communion of faith and life with her origin, while through the centuries she carries on her apostolate for the spread of the Kingdom of Christ on earth.
The Faithful: There exists a true equality among them in their dignity as children of God. The other members of the Church are called the laity. In both the hierarchy and the laity there are certain of the faithful who are consecrated in a special manner to God by the profession of the evangelical counsels: Christ instituted an ecclesiastical hierarchy with the mission of feeding the people of God in his name and for this purpose gave it authority.
The hierarchy is formed of sacred ministers,; bishops, priests, and deacons. Thanks to the sacrament of Orders, bishops and priests act in the exercise of their ministry in the name and person of Christ the Head. Deacons minister to the people of God in the diakonia service of word, liturgy, and charity. Every bishop exercises his ministry as a member of the episcopal college in communion with the Pope and shares with him in the care of the universal Church.
Priests exercise their ministry in the presbyterate of the local Church in communion with their own bishop and under his direction. Ecclesial ministry also has a personal character in as much as each minister, in virtue of the sacrament of Holy Orders, is responsible before Christ who called him personally and conferred on him his mission. He is the vicar of Christ, the head of the College of bishops and pastor of the universal Church over which he has by divine institution full, supreme, immediate, and universal power.
The college of bishops in union with the Pope, and never without him, also exercises supreme and full authority over the Church. Since they are authentic witnesses of the apostolic faith and are invested with the authority of Christ, the bishops in union with the Pope have the duty of proclaiming the Gospel faithfully and authoritatively to all. By means of a supernatural sense of faith, the people of God unfailingly adhere to the faith under the guidance of the living Magisterium of the Church.
Infallibility is exercised when the Roman Pontiff, in virtue of his office as the Supreme Pastor of the Church, or the College of Bishops, in union with the Pope especially when joined together in an Ecumenical Council, proclaim by a definitive act a doctrine pertaining to faith or morals. Infallibility is also exercised when the Pope and Bishops in their ordinary Magisterium are in agreement in proposing a doctrine as definitive.
Every one of the faithful must adhere to such teaching with the obedience of faith. Bishops sanctify the Church by dispensing the grace of Christ by their ministry of the word and the sacraments, especially the Holy Eucharist, and also by their prayers, their example and their work.
Every bishop, insofar as he is a member of the college of bishops, bears collegially the care for all particular Churches and for the entire Church along with all the other bishops who are united to the Pope. A bishop to whom a particular Church has been entrusted governs that Church with the authority of his own sacred power which is ordinary and immediate and exercised in the name of Christ, the Good Shepherd, in communion with the entire Church and under the guidance of the Successor of Peter.
The lay faithful have as their own vocation to seek the Kingdom of God by illuminating and ordering temporal affairs according to the plan of God. They carry out in this way their call to holiness and to the apostolate, a call given to all the baptized. In this way, even the laity, dedicated to Christ and consecrated by the Holy Spirit, offer to God the world itself.
They participate in it by welcoming evermore in faith the Word of Christ and proclaiming it to the world by the witness of their lives, their words, their evangelizing action, and by catechesis. This evangelizing action acquires a particular efficacy because it is accomplished in the ordinary circumstances of the world.
The laity participate in the kingly function of Christ because they have received from him the power to overcome sin in themselves and in the world by self-denial and the holiness of their lives. They exercise various ministries at the service of the community and they imbue temporal activities and the institutions of society with moral values.
The consecrated life is a state of life recognized by the Church. It is a free response to a special call from Christ by which those consecrated give themselves completely to God and strive for the perfection of charity moved by the Holy Spirit. This consecration is characterized by the practice of the evangelical counsels.
I believe in the communion of saints. This expression indicates first of all the common sharing of all the members of the Church in holy things sancta: This expression also refers to the communion between holy persons sancti ; that is, between those who by grace are united to the dead and risen Christ. Some are pilgrims on the earth; others, having passed from this life, are undergoing purification and are helped also by our prayers. Others already enjoy the glory of God and intercede for us.
All of these together form in Christ one family, the Church, to the praise and glory of the Trinity. Mary, Mother of Christ, Mother of the Church. Even after her Assumption into heaven, she continues to intercede for her children, to be a model of faith and charity for all, and to exercise over them a salutary influence deriving from the superabundant merits of Christ.
The faithful see in Mary an image and an anticipation of the resurrection that awaits them and they invoke her as advocate, helper, benefactress and mediatrix.
It is a singular kind of devotion which differs essentially from the cult of adoration given only to the Most Holy Trinity. This special veneration directed to Mary finds particular expression in the liturgical feasts dedicated to the Mother of God and in Marian prayers such as the holy Rosary which is a compendium of the whole Gospel.
Looking upon Mary, who is completely holy and already glorified in body and soul, the Church contemplates in her what she herself is called to be on earth and what she will be in the homeland of heaven. The first and chief sacrament for the forgiveness of sins is Baptism. For those sins committed after Baptism, Christ instituted the sacrament of Reconciliation or Penance through which a baptized person is reconciled with God and with the Church.
The Church has the mission and the power to forgive sins because Christ himself has conferred it upon her: The resurrection of the flesh is the literal formulation in the Apostles Creed for the resurrection of the body. We believe in God the Creator of the flesh; we believe in the Word made flesh in order to redeem flesh; and we believe in the resurrection of flesh which is the fulfillment of both the creation and the redemption of the flesh.
This means that the definitive state of man will not be one in which his spiritual soul is separated from his body. Even our mortal bodies will one day come to life again. Just as Christ is truly risen from the dead and now lives forever, so he himself will raise everyone on the last day with an incorruptible body: After death, which is the separation of the body and the soul, the body becomes corrupt while the soul, which is immortal, goes to meet the judgment of God and awaits its reunion with the body when it will rise transformed at the time of the return of the Lord.
How the resurrection of the body will come about exceeds the possibilities of our imagination and understanding. Dying in Christ Jesus means to die in the state of God's grace without any mortal sin. A believer in Christ, following his example, is thus able to transform his own death into an act of obedience and love for the Father.
Eternal life is that life which begins immediately after death.