Catechism Cath. Church 1050


IN BRIEF

1051 1051 Every man receives his eternal recompense in his immortal soul from the moment of his death in a particular judgment by Christ, the judge of the living and the dead.

1052 1052 "We believe that the souls of all who die in Christ's grace . . . are the People of God beyond death. On the day of resurrection, death will be definitively conquered, when these souls will be reunited with their bodies" (Paul VI, CPG 28).

1053 1053 "We believe that the multitude of those gathered around Jesus and Mary in Paradise forms the Church of heaven, where in eternal blessedness they see God as he is and where they are also, to various degrees, associated with the holy angels in the divine governance exercised by Christ in glory, by interceding for us and helping our weakness by their fraternal concern" (Paul VI, CPG 29).

1054 1054 Those who die in God's grace and friendship imperfectly purified, although they are assured of their eternal salvation, undergo a purification after death, so as to achieve the holiness necessary to enter the joy of God.

1055 1055 By virtue of the "communion of saints," the Church commends the dead to God's mercy and offers her prayers, especially the holy sacrifice of the Eucharist, on their behalf.

1056 1056 Following the example of Christ, the Church warns the faithful of the "sad and lamentable reality of eternal death" (GCD 69), also called "hell."

1057 1057 Hell's principal punishment consists of eternal separation from God in whom alone man can have the life and happiness for which he was created and for which he longs.

1058 1058 The Church prays that no one should be lost: "Lord, let me never be parted from you." If it is true that no one can save himself, it is also true that God "desires all men to be saved" (1Tm 2,4), and that for him "all things are possible" Mt 19,26).

1059 1059 "The holy Roman Church firmly believes and confesses that on the Day of Judgment all men will appear in their own bodies before Christ's tribunal to render an account of their own deeds" (Council of Lyons II (1274): DS 859 cf. DS 1549).

1060 1060 At the end of time, the Kingdom of God will come in its fullness. Then the just will reign with Christ for ever, glorified in body and soul, and the material universe itself will be transformed. God will then be "all in all" (1Co 15,28), in eternal life.


"AMEN"

1061 The Creed, like the last book of the Bible,(644) ends with the Hebrew word amen. This word frequently concludes prayers in the New Testament. The Church likewise ends her prayers with "Amen."

1062 In Hebrew, amen comes from the same root as the word "believe." This root expresses solidity, trustworthiness, faithfulness. And so we can understand why "Amen" may express both God's faithfulness towards us and our trust in him.

1063 In the book of the prophet Isaiah, we find the expression "God of truth" (literally "God of the Amen"), that is, the God who is faithful to his promises: "He who blesses himself in the land shall bless himself by the God of truth (amen)."(645) Our Lord often used the word "Amen," sometimes repeated,(646) to emphasize the trustworthiness of his teaching, his authority founded on God's truth.

1064 Thus the Creed's final "Amen" repeats and confirms its first words: "I believe." To believe is to say "Amen" to God's words, promises and commandments; to entrust oneself completely to him who is the "Amen" of infinite love and perfect faithfulness. The Christian's everyday life will then be the "Amen" to the "I believe" of our baptismal profession of faith:May your Creed be for you as a mirror. Look at yourself in it, to see if you believe everything you say you believe. And rejoice in your faith each day.(647)

1065 Jesus Christ himself is the "Amen."(648) He is the definitive "Amen" of the Father's love for us. He takes up and completes our "Amen" to the Father: "For all the promises of God find their Yes in him. That is why we utter the Amen through him, to the glory of God":(649)Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, God, for ever and ever. AMEN.


644
Ap 22,21
645 Is 65,16
646 Mt 6,2-16 Jn 5,19
647 St. Augustine, Sermo 58, 11, 13: PL 38, 399.
648 Ap 3,14
649 2Co 1,20


PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY

Why the liturgy?

1066 In the Symbol of the faith the Church confesses the mystery of the Holy Trinity and of the plan of God's "good pleasure" for all creation: the Father accomplishes the "mystery of his will" by giving his beloved Son and his Holy Spirit for the salvation of the world and for the glory of his name.(1)Such is the mystery of Christ, revealed and fulfilled in history according to the wisely ordered plan that St. Paul calls the "plan of the mystery"(2) and the patristic tradition will call the "economy of the Word incarnate" or the "economy of salvation."

1067 "The wonderful works of God among the people of the Old Testament were but a prelude to the work of Christ the Lord in redeeming mankind and giving perfect glory to God. He accomplished this work principally by the Paschal mystery of his blessed Passion, Resurrection from the dead, and glorious Ascension, whereby 'dying he destroyed our death, rising he restored our life.' For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth 'the wondrous sacrament of the whole Church."'(3)For this reason, the Church celebrates in the liturgy above all the Paschal mystery by which Christ accomplished the work of our salvation.

1068 It is this mystery of Christ that the Church proclaims and celebrates in her liturgy so that the faithful may live from it and bear witness to it in the world:For it is in the liturgy, especially in the divine sacrifice of the Eucharist, that "the work of our redemption is accomplished," and it is through the liturgy especially that the faithful are enabled to express in their lives and manifest to others the mystery of Christ and the real nature of the true Church.(4)

1
Ep 1,9.
2 .
3 SC 5 2; cf. St. Augustine, En. in Ps 138,2, PL 37, 1784-1785. 2.
4 SC 2

What does the word liturgy mean?

1069 1069 The word "liturgy" originally meant a "public work" or a "service in the name of/on behalf of the people."
In Christian tradition it means the participation of the People of God in "the work of God."(5)
Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in, with, and through his Church.

1070 1070 In the New Testament the word "liturgy" refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active charity.(6) In all of these situations it is a question of the service of God and neighbor.
In a liturgical celebration the Church is servant in the image of her Lord, the one "leitourgos";(7) she shares in Christ's priesthood (worship), which is both prophetic (proclamation) and kingly (service of charity):
The liturgy then is rightly seen as an exercise of the priestly office of Jesus Christ.
It involves the presentation of man's sanctification under the guise of signs perceptible by the senses and its accomplishment in ways appropriate to each of these signs.
In it full public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and his members.
From this it follows that every liturgical celebration, because it is an action of Christ the priest and of his Body which is the Church, is a sacred action surpassing all others.
No other action of the Church can equal its efficacy by the same title and to the same degree.(8)

5
Jn 17,4
6 Lc 1,23 Ac 13,2 Rm 15,16.
7 He 8,2,
8 SC 7 2-3.2-3.

Liturgy as source of life

1071 As the work of Christ liturgy is also an action of his Church. It makes the Church present and manifests her as the visible sign of the communion in Christ between God and men. It engages the faithful in the new life of the community and involves the "conscious, active, and fruitful participation" of everyone.(9)

1072 "The sacred liturgy does not exhaust the entire activity of the Church":(10) it must be preceded by evangelization, faith, and conversion. It can then produce its fruits in the lives of the faithful: new life in the Spirit, involvement in the mission of the Church, and service to her unity.

9
SC 11
10 SC 9

Prayer and liturgy

1073 The liturgy is also a participation in Christ's own prayer addressed to the Father in the Holy Spirit. In the liturgy, all Christian prayer finds its source and goal. Through the liturgy the inner man is rooted and grounded in "the great love with which (the Father) loved us" in his beloved Son.(11) It is the same "marvelous work of God" that is lived and internalized by all prayer, "at all times in the Spirit."(12)

11
Ep 2,4 Ep 3,16-17.
12 Ep 6,18

Catechesis and liturgy

1074 "The liturgy is the summit toward which the activity of the Church is directed; it is also the font from which all her power flows."(13)It is therefore the privileged place for catechizing the People of God."Catechesis is intrinsically linked with the whole of liturgical and sacramental activity, for it is in the sacraments, especially in the Eucharist, that Christ Jesus works in fullness for the transformation of men."(14)

1075 Liturgical catechesis aims to initiate people into the mystery of Christ ( It is "mystagogy." ) by proceeding from the visible to the invisible, from the sign to the thing signified, from the "sacraments" to the "mysteries." Such catechesis is to be presented by local and regional catechisms. This Catechism, which aims to serve the whole Church in all the diversity of her rites and cultures,(15) will present what is fundamental and common to the whole Church in the liturgy as mystery and as celebration Errore. L'origine riferimento non stata trovata., and then the seven sacraments and the sacramentals Errore. L'origine riferimento non stata trovata.

13
SC 10
14 John Paul II, CTR 23
15 SC 3-4


SECTION ONE - THE SACRAMENTAL ECONOMY

1076 The Church was made manifest to the world on the day of Pentecost by the outpouring of the Holy Spirit.(1) The gift of the Spirit ushers in a new era in the "dispensation of the mystery" the age of the Church, during which Christ manifests, makes present, and communicates his work of salvation through the liturgy of his Church, "until he comes."(2) In this age of the Church Christ now lives and acts in and with his Church, in a new way appropriate to this new age. He acts through the sacraments in what the common Tradition of the East and the West calls "the sacramental economy"; this is the communication (or "dispensation") of the fruits of Christ's Paschal mystery in the celebration of the Church's "sacramental" liturgy.

l
SC 6 LG 2.
2 1Co 11,26.

It is therefore important first to explain this "sacramental dispensation" (chapter one). The nature and essential features of liturgical celebration will then appear more clearly (chapter two).

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

1077 1077 "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. He destined us before him in love to be his sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace which he freely bestowed on us in the Beloved."(3)

1078 1078 Blessing is a divine and life-giving action, the source of which is the Father; his blessing is both word and gift.(4) When applied to man, the word "blessing" means adoration and surrender to his Creator in thanksgiving.

1079 1079 From the beginning until the end of time the whole of God's work is a blessing. From the liturgical poem of the first creation to the canticles of the heavenly Jerusalem, the inspired authors proclaim the plan of salvation as one vast divine blessing.

1080 1080 From the very beginning God blessed all living beings, especially man and woman. The covenant with Noah and with all living things renewed this blessing of fruitfulness despite man's sin which had brought a curse on the ground. But with Abraham, the divine blessing entered into human history which was moving toward death, to redirect it toward life, toward its source. By the faith of "the father of all believers," who embraced the blessing, the history of salvation is inaugurated.

1081 The divine blessings were made manifest in astonishing and saving events: the birth of Isaac, the escape from Egypt (Passover and Exodus), the gift of the promised land, the election of David, the presence of God in the Temple, the purifying exile, and return of a "small remnant." The Law, the Prophets, and the Psalms, interwoven in the liturgy of the Chosen People, recall these divine blessings and at the same time respond to them with blessings of praise and thanksgiving.

1082 In the Church's liturgy the divine blessing is fully revealed and communicated. The Father is acknowledged and adored as the source and the end of all the blessings of creation and salvation. In his Word who became incarnate, died, and rose for us, he fills us with his blessings. Through his Word, he pours into our hearts the Gift that contains all gifts, the Holy Spirit.

1083 The dual dimension of the Christian liturgy as a response of faith and love to the spiritual blessings the Father bestows on us is thus evident. On the one hand, the Church, united with her Lord and "in the Holy Spirit,"(5) blesses the Father "for his inexpressible gift(6) in her adoration, praise, and thanksgiving. On the other hand, until the consummation of God's plan, the Church never ceases to present to the Father the offering of his own gifts and to beg him to send the Holy Spirit upon that offering, upon herself, upon the faithful, and upon the whole world, so that through communion in the death and resurrection of Christ the Priest, and by the power of the Spirit, these divine blessings will bring forth the fruits of life "to the praise of his glorious grace."(7)

3
Ep 1,3-6.
4 eu-logia, bene-dictio.
5 Lc 10,21
6 2Co 9,15
7 Ep 1,6


II. CHRIST'S WORK IN THE LITURGY

Christ glorified . . .

1084 1084 "Seated at the right hand of the Father" and pouring out the Holy Spirit on his Body which is the Church, Christ now acts through the sacraments he instituted to communicate his grace. The sacraments are perceptible signs (words and actions) accessible to our human nature. By the action of Christ and the power of the Holy Spirit they make present efficaciously the grace that they signify.

1085 1085 In the liturgy of the Church, it is principally his own Paschal mystery that Christ signifies and makes present. During his earthly life Jesus announced his Paschal mystery by his teaching and anticipated it by his actions. When his Hour comes, he lives out the unique event of history which does not pass away: Jesus dies, is buried, rises from the dead, and is seated at the right hand of the Father "once for all."(8) His Paschal mystery is a real event that occurred in our history, but it is unique: all other historical events happen once, and then they pass away, swallowed up in the past. The Paschal mystery of Christ, by contrast, cannot remain only in the past, because by his death he destroyed death, and all that Christ is all that he did and suffered for all men - participates in the divine eternity, and so transcends all times while being made present in them all. The event of the Cross and Resurrection abides and draws everything toward life.

. . . from the time of the Church of the Apostles . . .

1086 1086 "Accordingly, just as Christ was sent by the Father so also he sent the apostles, filled with the Holy Spirit. This he did so that they might preach the Gospel to every creature and proclaim that the Son of God by his death and resurrection had freed us from the power of Satan and from death and brought us into the Kingdom of his Father. But he also willed that the work of salvation which they preached should be set in train through the sacrifice and sacraments, around which the entire liturgical life revolves."(9)

1087 1087 Thus the risen Christ, by giving the Holy Spirit to the apostles, entrusted to them his power of sanctifying:(10) they became sacramental signs of Christ. By the power of the same Holy Spirit they entrusted this power to their successors. This "apostolic succession" structures the whole liturgical life of the Church and is itself sacramental, handed on by the sacrament of Holy Orders.

. . . is present in the earthly liturgy . . .

1088 "To accomplish so great a work" - the dispensation or communication of his work of salvation - "Christ is always present in his Church, especially in her liturgical celebrations. He is present in the Sacrifice of the Mass not only in the person of his minister, 'the same now offering, through the ministry of priests, who formerly offered himself on the cross,' but especially in the Eucharistic species. By his power he is present in the sacraments so that when anybody baptizes, it is really Christ himself who baptizes. He is present in his word since it is he himself who speaks when the holy Scriptures are read in the Church. Lastly, he is present when the Church prays and sings, for he has promised 'where two or three are gathered together in my name there am I in the midst of them."'(11)

1089 "Christ, indeed, always associates the Church with himself in this great work in which God is perfectly glorified and men are sanctified. The Church is his beloved Bride who calls to her Lord and through him offers worship to the eternal Father."(12)

8
Rm 6,10 He 7,27 He 9,12 Jn 13,1 Jn 17,1.
9 SC 6
10 Jn 20,21-23
11 SC 7 Mt 18,20.
12 SC 7

. . . which participates in the liturgy of heaven

1090 1090 "In the earthly liturgy we share in a foretaste of that heavenly liturgy which is celebrated in the Holy City of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, Minister of the sanctuary and of the true tabernacle. With all the warriors of the heavenly army we sing a hymn of glory to the Lord; venerating the memory of the saints, we hope for some part and fellowship with them; we eagerly await the Savior, our Lord Jesus Christ, until he, our life, shall appear and we too will appear with him in glory."(13)

13
SC 8 cf. LG 50


III. THE HOLY SPIRIT AND THE CHURCH IN THE LITURGY

1091 1091 In the liturgy the Holy Spirit is teacher of the faith of the People of God and artisan of "God's masterpieces," the sacraments of the New Covenant. The desire and work of the Spirit in the heart of the Church is that we may live from the life of the risen Christ. When the Spirit encounters in us the response of faith which he has aroused in us, he brings about genuine cooperation. Through it, the liturgy becomes the common work of the Holy Spirit and the Church.

1092 1092 In this sacramental dispensation of Christ's mystery the Holy Spirit acts in the same way as at other times in the economy of salvation: he prepares the Church to encounter her Lord; he recalls and makes Christ manifest to the faith of the assembly. By his transforming power, he makes the mystery of Christ present here and now. Finally the Spirit of communion unites the Church to the life and mission of Christ.

The Holy Spirit prepares for the reception of Christ

1093 In the sacramental economy the Holy Spirit fulfills what was prefigured in the Old Covenant. Since Christ's Church was "prepared in marvellous fashion in the history of the people of Israel and in the Old Covenant,"(14) the Church's liturgy has retained certain elements of the worship of the Old Covenant as integral and irreplaceable, adopting them as her own:-notably, reading the Old Testament;-praying the Psalms;-above all, recalling the saving events and significant realities which have found their fulfillment in the mystery of Christ (promise and covenant, Exodus and Passover, kingdom and temple, exile and return).

1094 It is on this harmony of the two Testaments that the Paschal catechesis of the Lord is built,(15) and then, that of the Apostles and the Fathers of the Church. This catechesis unveils what lay hidden under the letter of the Old Testament: the mystery of Christ. It is called "typological" because it reveals the newness of Christ on the basis of the "figures" (types) which announce him in the deeds, words, and symbols of the first covenant. By this re-reading in the Spirit of Truth, starting from Christ, the figures are unveiled.(16) Thus the flood and Noah's ark prefigured salvation by Baptism,(17) as did the cloud and the crossing of the Red Sea. Water from the rock was the figure of the spiritual gifts of Christ, and manna in the desert prefigured the Eucharist, "the true bread from heaven."(18)

14
LG 2
15 DV 14-16 Lc 24,13-49.
16 2Co 3,14-16
17 Cf. 1P 3,21.
18 Jn 6,32 1Co 10,1-6

1095 1095 For this reason the Church, especially during Advent and Lent and above all at the Easter Vigil, re-reads and re-lives the great events of salvation history in the "today" of her liturgy. But this also demands that catechesis help the faithful to open themselves to this spiritual understanding of the economy of salvation as the Church's liturgy reveals it and enables us to live it.

1096 1096 Jewish liturgy and Christian liturgy. A better knowledge of the Jewish people's faith and religious life as professed and lived even now can help our better understanding of certain aspects of Christian liturgy. For both Jews and Christians Sacred Scripture is an essential part of their respective liturgies: in the proclamation of the Word of God, the response to this word, prayer of praise and intercession for the living and the dead, invocation of God's mercy. In its characteristic structure the Liturgy of the Word originates in Jewish prayer. The Liturgy of the Hours and other liturgical texts and formularies, as well as those of our most venerable prayers, including the Lord's Prayer, have parallels in Jewish prayer. The Eucharistic Prayers also draw their inspiration from the Jewish tradition. The relationship between Jewish liturgy and Christian liturgy, but also their differences in content, are particularly evident in the great feasts of the liturgical year, such as Passover. Christians and Jews both celebrate the Passover. For Jews, it is the Passover of history, tending toward the future; for Christians, it is the Passover fulfilled in the death and Resurrection of Christ, though always in expectation of its definitive consummation.

1097 1097 In the liturgy of the New Covenant every liturgical action, especially the celebration of the Eucharist and the sacraments, is an encounter between Christ and the Church. The liturgical assembly derives its unity from the "communion of the Holy Spirit" who gathers the children of God into the one Body of Christ. This assembly transcends racial, cultural, social - indeed, all human affinities.

1098 1098 The assembly should prepare itself to encounter its Lord and to become "a people well disposed." The preparation of hearts is the joint work of the Holy Spirit and the assembly, especially of its ministers. The grace of the Holy Spirit seeks to awaken faith, conversion of heart, and adherence to the Father's will. These dispositions are the precondition both for the reception of other graces conferred in the celebration itself and the fruits of new life which the celebration is intended to produce afterward.

The Holy Spirit recalls the mystery of Christ

1099 1099 The Spirit and the Church cooperate to manifest Christ and his work of salvation in the liturgy. Primarily in the Eucharist, and by analogy in the other sacraments, the liturgy is the memorial of the mystery of salvation. The Holy Spirit is the Church's living memory.(19)

1100 1100 The Word of God. The Holy Spirit first recalls the meaning of the salvation event to the liturgical assembly by giving life to the Word of God, which is proclaimed so that it may be received and lived:
In the celebration of the liturgy, Sacred Scripture is extremely important. From it come the lessons that are read and explained in the homily and the psalms that are sung. It is from the Scriptures that the prayers, collects, and hymns draw their inspiration and their force, and that actions and signs derive their meaning.(20)

1101 1101 The Holy Spirit gives a spiritual understanding of the Word of God to those who read or hear it, according to the dispositions of their hearts. By means of the words, actions, and symbols that form the structure of a celebration, the Spirit puts both the faithful and the ministers into a living relationship with Christ, the Word and Image of the Father, so that they can live out the meaning of what they hear, contemplate, and do in the celebration.

1102 1102 "By the saving word of God, faith . . . is nourished in the hearts of believers. By this faith then the congregation of the faithful begins and grows."(21) The proclamation does not stop with a teaching; it elicits the response of faith as consent and commitment, directed at the covenant between God and his people. Once again it is the Holy Spirit who gives the grace of faith, strengthens it and makes it grow in the community. The liturgical assembly is first of all a communion in faith.

19
Jn 14,26
20 SC 24
21 PO 4


1103 1103 Anamnesis. The liturgical celebration always refers to God's saving interventions in history. "The economy of Revelation is realized by deeds and words which are intrinsically bound up with each other.... (T)he words for their part proclaim the works and bring to light the mystery they contain."(22) In the Liturgy of the Word the Holy Spirit "recalls" to the assembly all that Christ has done for us. In keeping with the nature of liturgical actions and the ritual traditions of the churches, the celebration "makes a remembrance" of the marvelous works of God in an anamnesis which may be more or less developed. The Holy Spirit who thus awakens the memory of the Church then inspires thanksgiving and praise (doxology).

22
DV 2

The Holy Spirit makes present the mystery of Christ

1104 1104 Christian liturgy not only recalls the events that saved us but actualizes them, makes them present. The Paschal mystery of Christ is celebrated, not repeated. It is the celebrations that are repeated, and in each celebration there is an outpouring of the Holy Spirit that makes the unique mystery present.

1105 1105 The Epiclesis ("invocation upon") is the intercession in which the priest begs the Father to send the Holy Spirit, the Sanctifier, so that the offerings may become the body and blood of Christ and that the faithful by receiving them, may themselves become a living offering to God.(23)

1106 1106 Together with the anamnesis, the epiclesis is at the heart of each sacramental celebration, most especially of the Eucharist:You ask how the bread becomes the Body of Christ, and the wine . . . the Blood of Christ I shall tell you: the Holy Spirit comes upon them and accomplishes what surpasses every word and thought . . . Let it be enough for you to understand that it is by the Holy Spirit, just as it was of the Holy Virgin and by the Holy Spirit that the Lord, through and in himself, took flesh.(24)

1107 The Holy Spirit's transforming power in the liturgy hastens the coming of the kingdom and the consummation of the mystery of salvation. While we wait in hope he causes us really to anticipate the fullness of communion with the Holy Trinity. Sent by the Father who hears the epiclesis of the Church, the Spirit gives life to those who accept him and is, even now, the "guarantee" of their inheritance.(25)

23
Rm 12,1
24 St. John Damascene, De fide orth 4, 13: PG 94, 1145A.
25 Ep 1,14 2Co 1,22

The communion of the Holy Spirit

1108 In every liturgical action the Holy Spirit is sent in order to bring us into communion with Christ and so to form his Body. The Holy Spirit is like the sap of the Father's vine which bears fruit on its branches.(26) The most intimate cooperation of the Holy Spirit and the Church is achieved in the liturgy. The Spirit who is the Spirit of communion, abides indefectibly in the Church. For this reason the Church is the great sacrament of divine communion which gathers God's scattered children together. Communion with the Holy Trinity and fraternal communion are inseparably the fruit of the Spirit in the liturgy.(27)

1109 The epiclesis is also a prayer for the full effect of the assembly's communion with the mystery of Christ. "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit"(28) have to remain with us always and bear fruit beyond the Eucharistic celebration. The Church therefore asks the Father to send the Holy Spirit to make the lives of the faithful a living sacrifice to God by their spiritual transformation into the image of Christ, by concern for the Church's unity, and by taking part in her mission through the witness and service of charity.

26
Jn 15,1-17 Ga 5,22
27 1Jn 1,3-7
28 2Co 13,13.


IN BRIEF

1110 In the liturgy of the Church, God the Father is blessed and adored as the source of all the blessings of creation and salvation with which he has blessed us in his Son, in order to give us the Spirit of filial adoption.

1111 Christ's work in the liturgy is sacramental: because his mystery of salvation is made present there by the power of his Holy Spirit; because his Body, which is the Church, is like a sacrament (sign and instrument) in which the Holy Spirit dispenses the mystery of salvation; and because through her liturgical actions the pilgrim Church already participates, as by a foretaste, in the heavenly liturgy.

1112 The mission of the Holy Spirit in the liturgy of the Church is to prepare the assembly to encounter Christ; to recall and manifest Christ to the faith of the assembly; to make the saving work of Christ present and active by his transforming power; and to make the gift of communion bear fruit in the Church.


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

1113 The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments.(29) There are seven sacraments in the Church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony.(30) This article will discuss what is common to the Church's seven sacraments from a doctrinal point of view. What is common to them in terms of their celebration will be presented in the second chapter, and what is distinctive about each will be the topic of the Section Two.

29
SC 6
30 Cf. Council of Lyons II (1274) DS 860 Council of Florence (1439) DS 1310; Council of Trent (1547): DS 1601

I. THE SACRAMENTS OF CHRIST

1114 "Adhering to the teaching of the Holy Scriptures, to the apostolic traditions, and to the consensus . . . of the Fathers," we profess that "the sacraments of the new law were . . . all instituted by Jesus Christ our Lord."(31)

1115 Jesus' words and actions during his hidden life and public ministry were already salvific, for they anticipated the power of his Paschal mystery. They announced and prepared what he was going to give the Church when all was accomplished. The mysteries of Christ's life are the foundations of what he would henceforth dispense in the sacraments, through the ministers of his Church, for "what was visible in our Savior has passed over into his mysteries."(32)

1116 Sacraments are "powers that comes forth" from the Body of Christ,(33) which is ever-living and life-giving. They are actions of the Holy Spirit at work in his Body, the Church. They are "the masterworks of God" in the new and everlasting covenant.

31 Council of Trent (1547):
DS 1600-1601
32 St. Leo the Great Sermo. 74, 2: PL 54, 398.
33 Lc 5,17 Lc 6,19 Lc 8,46.


Catechism Cath. Church 1050