Catechism Cath. Church 1116
1117 As she has done for the canon of Sacred Scripture and for the doctrine of the faith, the Church, by the power of the Spirit who guides her "into all truth," has gradually recognized this treasure received from Christ and, as the faithful steward of God's mysteries, has determined its "dispensation."(34) Thus the Church has discerned over the centuries that among liturgical celebrations there are seven that are, in the strict sense of the term, sacraments instituted by the Lord.
1118 The sacraments are "of the Church" in the double sense that they are "by her" and "for her." They are "by the Church," for she is the sacrament of Christ's action at work in her through the mission of the Holy Spirit. They are "for the Church" in the sense that "the sacraments make the Church,"(35) since they manifest and communicate to men, above all in the Eucharist, the mystery of communion with the God who is love, One in three persons.
1119 Forming "as it were, one mystical person" with Christ the head, the Church acts in the sacraments as "an organically structured priestly community."(36) Through Baptism and Confirmation the pRiestly people is enabled to celebrate the liturgy, while those of the faithful "who have received Holy Orders, are appointed to nourish the Church with the word and grace of God in the name of Christ."(37)
1120 The ordained ministry or ministerial priesthood is at the service of the baptismal priesthood.(38) The ordained priesthood guarantees that it really is Christ who acts in the sacraments through the Holy Spirit for the Church. The saving mission entrusted by the Father to his incarnate Son was committed to the apostles and through them to their successors: they receive the Spirit of Jesus to act in his name and in his person.(39) The ordained minister is the sacramental bond that ties the liturgical action to what the apostles said and did and, through them, to the words and actions of Christ, the source and foundation of the sacraments.
1121 The three sacraments of Baptism, Confirmation, and Holy Orders confer, in addition to grace, a sacramental character or "seal" by which the Christian shares in Christ's priesthood and is made a member of the Church according to different states and functions. This configuration to Christ and to the Church, brought about by the Spirit, is indelible,(40) it remains for ever in the Christian as a positive disposition for grace, a promise and guarantee of divine protection, and as a vocation to divine worship and to the service of the Church. Therefore these sacraments can never be repeated.
34 Jn 16,13 Mt 13,52 1Co 4,1
35 St. Augustine, De civ. Dei, 22, 17: PL 41, 779; cf. St. Thomas Aquinas, STh III 64,2 ad 3.
36 LG 11 cf. Pius XII, Mystici Corporis (1943).
37 LG 11
38 LG 10 2.
39 Jn 20,21-23 Lc 24,47 Mt 28,18-20
40 Cf. Council of Trent (1547): DS 1609
1122 Christ sent his apostles so that "repentance and forgiveness of sins should be preached in his name to all nations."(41) "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit."(42) The mission to baptize, and so the sacramental mission, is implied in the mission to evangelize, because the sacrament is prepared for by the word of God and by the faith which is assent to this word:The People of God is formed into one in the first place by the Word of the living God.... The preaching of the Word is required for the sacramental ministry itself, since the sacraments are sacraments of faith, drawing their origin and nourishment from the Word.(43)
1123 "The purpose of the sacraments is to sanctify men, to build up the Body of Christ and, finally, to give worship to God. Because they are signs they also instruct. They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it. That is why they are called 'sacraments of faith."'(44)
1124 The Church's faith precedes the faith of the believer who is invited to adhere to it. When the Church celebrates the sacraments, she confesses the faith received from the apostles - whence the ancient saying: lex orandi, lex credendi (or: legem credendi lex statuat supplicandi according to Prosper of Aquitaine (5th cent.)).(45) The law of prayer is the law of faith: the Church believes as she prays. Liturgy is a constitutive element of the holy and living Tradition.(46)
1125 For this reason no sacramental rite may be modified or manipulated at the will of the minister or the community. Even the supreme authority in the Church may not change the liturgy arbitrarily, but only in the obedience of faith and with religious respect for the mystery of the liturgy.
1126 Likewise, since the sacraments express and develop the communion of faith in the Church, the lex orandi is one of the essential criteria of the dialogue that seeks to restore the unity of Christians.(47)
41 Lc 24,47
42 Mt 28,19
43 PO 4 1, 2.
44 SC 59
45 Ep 8
46 DV 8
47 UR 2 UR 15
1127 Celebrated worthily in faith, the sacraments confer the grace that they signify.(48) They are efficacious because in them Christ himself is at work: it is he who baptizes, he who acts in his sacraments in order to communicate the grace that each sacrament signifies. The Father always hears the prayer of his Son's Church which, in the epiclesis of each sacrament, expresses her faith in the power of the Spirit. As fire transforms into itself everything it touches, so the Holy Spirit transforms into the divine life whatever is subjected to his power.
1128 This is the meaning of the Church's affirmation(49) that the sacraments act ex opere operato (literally: "by the very fact of the action's being performed"), i.e., by virtue of the saving work of Christ, accomplished once for all. It follows that "the sacrament is not wrought by the righteousness of either the celebrant or the recipient, but by the power of God."(50) From the moment that a sacrament is celebrated in accordance with the intention of the Church, the power of Christ and his Spirit acts in and through it, independently of the personal holiness of the minister. Nevertheless, the fruits of the sacraments also depend on the disposition of the one who receives them.
1129 The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation.(51) "Sacramental grace" is the grace of the Holy Spirit, given by Christ and proper to each sacrament. The Spirit heals and transforms those who receive him by conforming them to the Son of God. The fruit of the sacramental life is that the Spirit of adoption makes the faithful partakers in the divine nature(52) by uniting them in a living union with the only Son, the Savior.
48 Cf. Council of Trent (1547): DS 1605 DS 1606.
49 Cf. Council of Trent (1547): DS 1608
50 St. Thomas Aquinas, STh III, 68, 8.
51 Cf. Council of Trent (1547): DS 1604
52 Cf. 2P 1,4.
1130 The Church celebrates the mystery of her Lord "until he comes," when God will be "everything to everyone."(53) Since the apostolic age the liturgy has been drawn toward its goal by the Spirit's groaning in the Church: Marana tha!(54) The liturgy thus shares in Jesus' desire: "I have earnestly desired to eat this Passover with you . . . until it is fulfilled in the kingdom of God."(55) In the sacraments of Christ the Church already receives the guarantee of her inheritance and even now shares in everlasting life, while "awaiting our blessed hope, the appearing of the glory of our great God and Savior Christ Jesus."(56) The "Spirit and the Bride say, 'Come . . . Come, Lord Jesus!"'(57)
St. Thomas sums up the various aspects of sacramental signs: "Therefore a sacrament is a sign that commemorates what precedes it- Christ's Passion; demonstrates what is accomplished in us through Christ's Passion - grace; and prefigures what that Passion pledges to us - future glory."(58)
53 1Co 11,26 1Co 15,28.
54 1Co 16,22
55 Lc 22,15
56 Tt 2,13.
57 Ap 22,17,
58 St. Thomas Aquinas, STh III 60,3.
1131 The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions.
1132 The Church celebrates the sacraments as a priestly community structured by the baptismal priesthood and the priesthood of ordained ministers.
1133 The Holy Spirit prepares the faithful for the sacraments by the Word of God and the faith which welcomes that word in well-disposed hearts. Thus the sacraments strengthen faith and express it.
1134 The fruit of sacramental life is both personal and ecclesial. For every one of the faithful an the one hand, this fruit is life for God in Christ Jesus; for the Church, on the other, it is an increase in charity and in her mission of witness.
1135 The catechesis of the liturgy entails first of all an understanding of the sacramental economy (Chapter One). In this light, the innovation of its celebration is revealed. This chapter will therefore treat of the celebration of the sacraments of the Church. It will consider that which, through the diversity of liturgical traditions, is common to the celebration of the seven sacraments. What is proper to each will be treated later. This fundamental catechesis on the sacramental celebrations responds to the first questions posed by the faithful regarding this subject:- Who celebrates the liturgy?- How is the liturgy celebrated?- When is the liturgy celebrated?- Where is the liturgy celebrated?
1136 Liturgy is an "action" of the whole Christ (Christus totus). Those who even now celebrate it without signs are already in the heavenly liturgy, where celebration is wholly communion and feast
The celebrants of the heavenly liturgy
1137 The book of Revelation of St. John, read in the Church's liturgy, first reveals to us, "A throne stood in heaven, with one seated on the throne": "the Lord God."(1) It then shows the Lamb, "standing, as though it had been slain": Christ crucified and risen, the one high priest of the true sanctuary, the same one "who offers and is offered, who gives and is given."(2) Finally it presents "the river of the water of life . . . flowing from the throne of God and of the Lamb," one of most beautiful symbols of the Holy Spirit.(3)
1138 "Recapitulated in Christ," these are the ones who take part in the service of the praise of God and the fulfillment of his plan: the heavenly powers, all creation (the four living beings), the servants of the Old and New Covenants (the twenty-four elders), the new People of God (the one hundred and forty-four thousand),(4) especially the martyrs "slain for the word of God," and the all-holy Mother of God (the Woman), the Bride of the Lamb,(5) and finally "a great multitude which no one could number, from every nation, from all tribes, and peoples and tongues."(6)
1 Ap 4,2 Ap 4,8; Is 6,1 Ez 1,26-28.
2 Ap 5,6; Liturgy of St. John Chrysostom, Anaphora; Jn 1,29 He 4,14-15 He 10,19-2.†3 Ap 22,1; cf. Jn 21,6 Jn 4,10-14
4 Ap 4-5 Ap 7,1-8 Ap 14,1 Is 6,2-3
5 Ap 6,9-11 Ap 21,9 Ap 12.
6 Ap 7,9
1139 It is in this eternal liturgy that the Spirit and the Church enable us to participate whenever we celebrate the mystery of salvation in the sacraments.
1140 It is the whole community, the Body of Christ united with its Head, that celebrates. "Liturgical services are not private functions but are celebrations of the Church which is 'the sacrament of unity,' namely, the holy people united and organized under the authority of the bishops. Therefore, liturgical services pertain to the whole Body of the Church. They manifest it, and have effects upon it. But they touch individual members of the Church in different ways, depending on their orders, their role in the liturgical services, and their actual participation in them."(7) For this reason, "rites which are meant to be celebrated in common, with the faithful present and actively participating, should as far as possible be celebrated in that way rather than by an individual and quasi-privately."(8)
1141 The celebrating assembly is the community of the baptized who, "by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy priesthood, that through all the works of Christian men they may offer spiritual sacrifices."(9) This "common priesthood" is that of Christ the sole priest, in which all his members participate:(10)Mother Church earnestly desires that all the faithful should be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people, "a chosen race, a royal priesthood, a holy nation, a redeemed people," have a right and an obligation by reason of their Baptism.(11)
1142 But "the members do not all have the same function."(12) Certain members are called by God, in and through the Church, to a special service of the community. These servants are chosen and consecrated by the sacrament of Holy Orders, by which the Holy Spirit enables them to act in the person of Christ the head, for the service of all the members of the Church.(13) The ordained minister is, as it were, an "icon" of Christ the priest. Since it is in the Eucharist that the sacrament of the Church is made fully visible, it is in his presiding at the Eucharist that the bishop's ministry is most evident, as well as, in communion with him, the ministry of priests and deacons.
1143 For the purpose of assisting the work of the common priesthood of the faithful, other particular ministries also exist, not consecrated by the sacrament of Holy Orders; their functions are determined by the bishops, in accord with liturgical traditions and pastoral needs. "Servers, readers, commentators, and members of the choir also exercise a genuine liturgical function."(14)
1144 In the celebration of the sacraments it is thus the whole assembly that is leitourgos, each according to his function, but in the "unity of the Spirit" who acts in all. "In liturgical celebrations each person, minister or layman, who has an office to perform, should carry out all and only those parts which pertain to his office by the nature of the rite and the norms of the liturgy."(15)
7 SC 26
8 SC 27
9 LG 10 1P 2,4-5.
10 LG 10 LG 34 PO 2.
11 SC 14 Cf. 1P 2,9 1P 2,4-5.
12 Rm 12,4
13 PO 2 PO 15
14 SC 29
15 SC 28
1145 A sacramental celebration is woven from signs and symbols. In keeping with the divine pedagogy of salvation, their meaning is rooted in the work of creation and in human culture, specified by the events of the Old Covenant and fully revealed in the person and work of Christ.
1146 Signs of the human world. In human life, signs and symbols occupy an important place. As a being at once body and spirit, man expresses and perceives spiritual realities through physical signs and symbols. As a social being, man needs signs and symbols to communicate with others, through language, gestures, and actions. The same holds true for his relationship with God.
1147 God speaks to man through the visible creation. The material cosmos is so presented to man's intelligence that he can read there traces of its Creator.(16) Light and darkness, wind and fire, water and earth, the tree and its fruit speak of God and symbolize both his greatness and his nearness.
1148 Inasmuch as they are creatures, these perceptible realities can become means of expressing the action of God who sanctifies men, and the action of men who offer worship to God. The same is true of signs and symbols taken from the social life of man: washing and anointing, breaking bread and sharing the cup can express the sanctifying presence of God and man's gratitude toward his Creator.
1149 The great religions of mankind witness, often impressively, to this cosmic and symbolic meaning of religious rites. The liturgy of the Church presupposes, integrates and sanctifies elements from creation and human culture, conferring on them the dignity of signs of grace, of the new creation in Jesus Christ.
1150 Signs of the covenant. The Chosen People received from God distinctive signs and symbols that marked its liturgical life. These are no longer solely celebrations of cosmic cycles and social gestures, but signs of the covenant, symbols of God's mighty deeds for his people. Among these liturgical signs from the Old Covenant are circumcision, anointing and consecration of kings and priests, laying on of hands, sacrifices, and above all the Passover. The Church sees in these signs a prefiguring of the sacraments of the New Covenant.
1151 Signs taken up by Christ. In his preaching the Lord Jesus often makes use of the signs of creation to make known the mysteries of the Kingdom of God.(17) He performs healings and illustrates his preaching with physical signs or symbolic gestures.(18) He gives new meaning to the deeds and signs of the Old Covenant, above all to the Exodus and the Passover,(19) for he himself is the meaning of all these signs.
1152 Sacramental signs. Since Pentecost, it is through the sacramental signs of his Church that the Holy Spirit carries on the work of sanctification. The sacraments of the Church do not abolish but purify and integrate all the richness of the signs and symbols of the cosmos and of social life. Further, they fulfill the types and figures of the Old Covenant, signify and make actively present the salvation wrought by Christ, and prefigure and anticipate the glory of heaven. Words and actions
1153 A sacramental celebration is a meeting of God's children with their Father, in Christ and the Holy Spirit; this meeting takes the form of a dialogue, through actions and words. Admittedly, the symbolic actions are already a language, but the Word of God and the response of faith have to accompany and give life to them, so that the seed of the Kingdom can bear its fruit in good soil. The liturgical actions signify what the Word of God expresses: both his free initiative and his people's response of faith.
1154 The liturgy of the Word is an integral part of sacramental celebrations. To nourish the faith of believers, the signs which accompany the Word of God should be emphasized: the book of the Word (a lectionary or a book of the Gospels), its veneration (procession, incense, candles), the place of its proclamation (lectern or ambo), its audible and intelligible reading, the minister's homily which extends its proclamation, and the responses of the assembly (acclamations, meditation psalms, litanies, and profession of faith).
16 Sg 13,1 Rm 1,19 Ac 14,17
17 Lc 8,10
18 Jn 9,6 Mc 7,33 Mc 8,22.
19 Lc 9,31 Lc 22,7-20.
1155 The liturgical word and action are inseparable both insofar as they are signs and instruction and insofar as they accomplish what they signify. When the Holy Spirit awakens faith, he not only gives an understanding of the Word of God, but through the sacraments also makes present the "wonders" of God which it proclaims. The Spirit makes present and communicates the Father's work, fulfilled by the beloved Son.
1156 "The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as a combination of sacred music and words, it forms a necessary or integral part of solemn liturgy."(20) The composition and singing of inspired psalms, often accompanied by musical instruments, were already closely linked to the liturgical celebrations of the Old Covenant. The Church continues and develops this tradition: "Address . . . one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart." "He who sings prays twice."(21)
1157 Song and music fulfill their function as signs in a manner all the more significant when they are "more closely connected . . . with the liturgical action,"(22) according to three principal criteria: beauty expressive of prayer, the unanimous participation of the assembly at the designated moments, and the solemn character of the celebration. In this way they participate in the purpose of the liturgical words and actions: the glory of God and the sanctification of the faithful:(23)How I wept, deeply moved by your hymns, songs, and the voices that echoed through your Church! What emotion I experienced in them! Those sounds flowed into my ears distilling the truth in my heart. A feeling of devotion surged within me, and tears streamed down my face - tears that did me good.(24)
1158 The harmony of signs (song, music, words, and actions) is all the more expressive and fruitful when expressed in the cultural richness of the People of God who celebrate.(25) Hence "religious singing by the faithful is to be intelligently fostered so that in devotions and sacred exercises as well as in liturgical services," in conformity with the Church's norms, "the voices of the faithful may be heard." But "the texts intended to be sung must always be in conformity with Catholic doctrine. Indeed they should be drawn chiefly from the Sacred Scripture and from liturgical sources."(26)
20 SC 112
21 Ep 5,19 St. Augustine, En. in Ps 72,1, PL 36, 914; Col 3,16
22 SC 112 3.
23 SC 112
24 St. Augustine, Conf. 9, 6, 14: PL 32, 769-770.
25 SC 119
26 SC 118 SC 121
1159 The sacred image, the liturgical icon, principally represents Christ. It cannot represent the invisible and incomprehensible God, but the incarnation of the Son of God has ushered in a new "economy" of images:Previously God, who has neither a body nor a face, absolutely could not be represented by an image. But now that he has made himself visible in the flesh and has lived with men, I can make an image of what I have seen of God . . . and contemplate the glory of the Lord, his face unveiled.(27)
1160 Christian iconography expresses in images the same Gospel message that Scripture communicates by words. Image and word illuminate each other:We declare that we preserve intact all the written and unwritten traditions of the Church which have been entrusted to us. One of these traditions consists in the production of representational artwork, which accords with the history of the preaching of the Gospel. For it confirms that the incarnation of the Word of God was real and not imaginary, and to our benefit as well, for realities that illustrate each other undoubtedly reflect each other's meaning.(28)
1161 All the signs in the liturgical celebrations are related to Christ: as are sacred images of the holy Mother of God and of the saints as well. They truly signify Christ, who is glorified in them. They make manifest the "cloud of witnesses"(29) who continue to participate in the salvation of the world and to whom we are united, above all in sacramental celebrations. Through their icons, it is man "in the image of God," finally transfigured "into his likeness,"(30) who is revealed to our faith. So too are the angels, who also are recapitulated in Christ:Following the divinely inspired teaching of our holy Fathers and the tradition of the Catholic Church (for we know that this tradition comes from the Holy Spirit who dwells in her) we rightly define with full certainty and correctness that, like the figure of the precious and life-giving cross, venerable and holy images of our Lord and God and Savior, Jesus Christ, our inviolate Lady, the holy Mother of God, and the venerated angels, all the saints and the just, whether painted or made of mosaic or another suitable material, are to be exhibited in the holy churches of God, on sacred vessels and vestments, walls and panels, in houses and on streets.(31)
1162 "The beauty of the images moves me to contemplation, as a meadow delights the eyes and subtly infuses the soul with the glory of God."(32) Similarly, the contemplation of sacred icons, united with meditation on the Word of God and the singing of liturgical hymns, enters into the harmony of the signs of celebration so that the mystery celebrated is imprinted in the heart's memory and is then expressed in the new life of the faithful.
27 St. John Damascene, De imag. 1, 16: PG 96: 1245-1248.
28 Council of Nicaea II (787): COD 111.
29 He 12,1
30 Rm 8,29 1Jn 3,2
31 Council of Nicaea II: DS 600
32 St. John Damascene, De imag. 1, 27: PG 94, 1268A, B.
1163 "Holy Mother Church believes that she should celebrate the saving work of her divine Spouse in a sacred commemoration on certain days throughout the course of the year. Once each week, on the day which she has called the Lord's Day, she keeps the memory of the Lord's resurrection. She also celebrates it once every year, together with his blessed Passion, at Easter, that most solemn of all feasts. In the course of the year, moreover, she unfolds the whole mystery of Christ .... Thus recalling the mysteries of the redemption, she opens up to the faithful the riches of her Lord's powers and merits, so that these are in some way made present in every age; the faithful lay hold of them and are filled with saving grace."(33)
1164 From the time of the Mosaic law, the People of God have observed fixed feasts, beginning with Passover, to commemorate the astonishing actions of the Savior God, to give him thanks for them, to perpetuate their remembrance, and to teach new generations to conform their conduct to them. In the age of the Church, between the Passover of Christ already accomplished once for all, and its consummation in the kingdom of God, the liturgy celebrated on fixed days bears the imprint of the newness of the mystery of Christ.
1165 When the Church celebrates the mystery of Christ, there is a word that marks her prayer: "Today!" - a word echoing the prayer her Lord taught her and the call of the Holy Spirit.(34) This "today" of the living God which man is called to enter is "the hour" of Jesus' Passover, which reaches across and underlies all history:Life extends over all beings and fills them with unlimited light; the Orient of orients pervades the universe, and he who was "before the daystar" and before the heavenly bodies, immortal and vast, the great Christ, shines over all beings more brightly than the sun. Therefore a day of long, eternal light is ushered in for us who believe in him, a day which is never blotted out: the mystical Passover.(35)
33 SC 102
34 Mt 6,11 He 3,7-4,11 Ps 95,7
35 St. Hippolytus, De pasch. 1-2 SCh 27, 117.
1166 "By a tradition handed down from the apostles which took its origin from the very day of Christ's Resurrection, the Church celebrates the Paschal mystery every seventh day, which day is appropriately called the Lord's Day or Sunday."(36) The day of Christ's Resurrection is both the first day of the week, the memorial of the first day of creation, and the "eighth day," on which Christ after his "rest" on the great sabbath inaugurates the "day that the Lord has made," the "day that knows no evening."(37) The Lord's Supper is its center, for there the whole community of the faithful encounters the risen Lord who invites them to his banquet:(38)The Lord's day, the day of Resurrection, the day of Christians, is our day. It is called the Lord's day because on it the Lord rose victorious to the Father. If pagans call it the "day of the sun," we willingly agree, for today the light of the world is raised, today is revealed the sun of justice with healing in his rays.(39)
1167 Sunday is the pre-eminent day for the liturgical assembly, when the faithful gather "to listen to the word of God and take part in the Eucharist, thus calling to mind the Passion, Resurrection, and glory of the Lord Jesus, and giving thanks to God who 'has begotten them again, by the resurrection of Jesus Christ from the dead' unto a living hope":(40)When we ponder, O Christ, the marvels accomplished on this day, the Sunday of your holy resurrection, we say: "Blessed is Sunday, for on it began creation . . . the world's salvation ... the renewal of the human race .... On Sunday heaven and earth rejoiced and the whole universe was filled with light. Blessed is Sunday, for on it were opened the gates of paradise so that Adam and all the exiles might enter it without fear.(41)
36 SC 106
37 Byzantine liturgy.
38 Jn 21,12 Lc 24,30
39 St. Jerome, Pasch.: CCL 78, 550.
40 SC 106
41 Fanqith, The Syriac Office of Antioch, vol. VI, first part of Summer,:193 B.
1168 Beginning with the Easter Triduum as its source of light, the new age of the Resurrection fills the whole liturgical year with its brilliance. Gradually, on either side of this source, the year is transfigured by the liturgy. It really is a "year of the Lord's favor."(42) The economy of salvation is at work within the framework of time, but since its fulfillment in the Passover of Jesus and the outpouring of the Holy Spirit, the culmination of history is anticipated "as a foretaste," and the kingdom of God enters into our time.
1169 Therefore Easter is not simply one feast among others, but the "Feast of feasts," the "Solemnity of solemnities," just as the Eucharist is the "Sacrament of sacraments" (the Great Sacrament). St. Athanasius calls Easter "the Great Sunday"(43) and the Eastern Churches call Holy Week "the Great Week." The mystery of the Resurrection, in which Christ crushed death, permeates with its powerful energy our old time, until all is subjected to him.
1170 At the Council of Nicaea in 325, all the Churches agreed that Easter, the Christian Passover, should be celebrated on the Sunday following the first full moon (14 Nisan) after the vernal equinox. Because of different methods of calculating the 14 th day of the month of Nisan, the date of Easter in the Western and Eastern Churches is not always the same. For this reason, the Churches are currently seeking an agreement in order once again to celebrate the day of the Lordís Resurrection on a common date.
1171 In the liturgical year the various aspects of the one Paschal mystery unfold. This is also the case with the cycle of feasts surrounding the mystery of the incarnation (Annunciation, Christmas, Epiphany). They commemorate the beginning of our salvation and communicate to us the first fruits of the Paschal mystery.
The sanctoral in the liturgical year
1172 "In celebrating this annual cycle of the mysteries of Christ, Holy Church honors the Blessed Mary, Mother of God, with a special love. She is inseparably linked with the saving work of her Son. In her the Church admires and exalts the most excellent fruit of redemption and joyfully contemplates, as in a faultless image, that which she herself desires and hopes wholly to be."(44)
1173 When the Church keeps the memorials of martyrs and other saints during the annual cycle, she proclaims the Paschal mystery in those "who have suffered and have been glorified with Christ. She proposes them to the faithful as examples who draw all men to the Father through Christ, and through their merits she begs for God's favors."(45)
42 Lc 4,19
43 St. Athanasius (ad 329) ep. fest. 1: PG 24, 1366.
44 SC 103
45 SC 104 cf. SC 108,111
Catechism Cath. Church 1116