Catechism of the Catholic Church
422 'But when the time had fully come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.' 1 This is 'the gospel of Jesus Christ, the Son of God': 2 God has visited his people. He has fulfilled the promise he made to Abraham and his descendants. He acted far beyond all expectation - he has sent his own 'beloved Son'. 3
423 We believe and confess that Jesus of Nazareth, born a Jew of a daughter of Israel at Bethlehem at the time of King Herod the Great and the emperor Caesar Augustus, a carpenter by trade, who died crucified in Jerusalem under the procurator Pontius Pilate during the reign of the emperor Tiberius, is the eternal Son of God made man. He 'came from God', 4 'descended from heaven', 5 and 'came in the flesh'. 6 For 'the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. . . And from his fullness have we all received, grace upon grace.' 7
424 Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: 'You are the Christ, the Son of the living God.' 8 On the rock of this faith confessed by St. Peter, Christ built his Church. 9
425 The transmission of the Christian faith consists primarily in proclaiming Jesus Christ in order to lead others to faith in him. From the beginning, the first disciples burned with the desire to proclaim Christ: "We cannot but speak of what we have seen and heard." 11 It And they invite people of every era to enter into the joy of their communion with Christ:
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life - the life was made manifest, and we saw it, and testify to it, and proclaim to you the eternal life which was with the Father and was made manifest to us- that which we have seen and heard we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ. And we are writing this that our joy may be complete. 12
426 "At the heart of catechesis we find, in essence, a Person, the Person of Jesus of Nazareth, the only Son from the Father. . .who suffered and died for us and who now, after rising, is living with us forever." 13 To catechize is "to reveal in the Person of Christ the whole of God's eternal design reaching fulfilment in that Person. It is to seek to understand the meaning of Christ's actions and words and of the signs worked by him." 14 Catechesis aims at putting "people . . . in communion . . . with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity." 15
427 In catechesis "Christ, the Incarnate Word and Son of God,. . . is taught - everything else is taught with reference to him - and it is Christ alone who teaches - anyone else teaches to the extent that he is Christ's spokesman, enabling Christ to teach with his lips. . . Every catechist should be able to apply to himself the mysterious words of Jesus: 'My teaching is not mine, but his who sent me.'" 16
428 Whoever is called "to teach Christ" must first seek "the surpassing worth of knowing Christ Jesus"; he must suffer "the loss of all things. . ." in order to "gain Christ and be found in him", and "to know him and the power of his resurrection, and [to] share his sufferings, becoming like him in his death, that if possible [he] may attain the resurrection from the dead". 17
429 From this loving knowledge of Christ springs the desire to proclaim him, to "evangelize", and to lead others to the "yes" of faith in Jesus Christ. But at the same time the need to know this faith better makes itself felt. To this end, following the order of the Creed, Jesus' principal titles - "Christ", "Son of God", and "Lord" (article 2) - will be presented. The Creed next confesses the chief mysteries of his life - those of his Incarnation (article 3), Paschal mystery (articles 4 and 5) and glorification (articles 6 and 7).
430 Jesus means in Hebrew: "God saves." At the annunciation, the angel Gabriel gave him the name Jesus as his proper name, which expresses both his identity and his mission. 18 Since God alone can forgive sins, it is God who, in Jesus his eternal Son made man, "will save his people from their sins". 19 in Jesus, God recapitulates all of his history of salvation on behalf of men.
431 In the history of salvation God was not content to deliver Israel "out of the house of bondage" 20 by bringing them out of Egypt. He also saves them from their sin. Because sin is always an offence against God, only he can forgive it. 21 For this reason Israel, becoming more and more aware of the universality of sin, will no longer be able to seek salvation except by invoking the name of the Redeemer God. 22
432 The name "Jesus" signifies that the very name of God is present in the person of his Son, made man for the universal and definitive redemption from sins. It is the divine name that alone brings salvation, and henceforth all can invoke his name, for Jesus united himself to all men through his Incarnation, 23 so that "there is no other name under heaven given among men by which we must be saved." 24
433 The name of the Saviour God was invoked only once in the year by the high priest in atonement for the sins of Israel, after he had sprinkled the mercy seat in the Holy of Holies with the sacrificial blood. The mercy seat was the place of God's presence. 25 When St. Paul speaks of Jesus whom "God put forward as an expiation by his blood", he means that in Christ's humanity "God was in Christ reconciling the world to himself." 26
434 Jesus' Resurrection glorifies the name of the Saviour God, for from that time on it is the name of Jesus that fully manifests the supreme power of the "name which is above every name". 27 The evil spirits fear his name; in his name his disciples perform miracles, for the Father grants all they ask in this name. 28
435 The name of Jesus is at the heart of Christian prayer. All liturgical prayers conclude with the words "through our Lord Jesus Christ". The Hail Mary reaches its high point in the words "blessed is the fruit of thy womb, Jesus." The Eastern prayer of the heart, the Jesus Prayer, says: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." Many Christians, such as St. Joan of Arc, have died with the one word "Jesus" on their lips.
436 The word "Christ" comes from the Greek translation of the Hebrew Messiah, which means "anointed". It became the name proper to Jesus only because he accomplished perfectly the divine mission that "Christ" signifies. In effect, in Israel those consecrated to God for a mission that he gave were anointed in his name. This was the case for kings, for priests and, in rare instances, for prophets. 29 This had to be the case all the more so for the Messiah whom God would send to inaugurate his kingdom definitively. 30 It was necessary that the Messiah be anointed by the Spirit of the Lord at once as king and priest, and also as prophet. 31 Jesus fulfilled the messianic hope of Israel in his threefold office of priest, prophet and king.
437 To the shepherds, the angel announced the birth of Jesus as the Messiah promised to Israel: "To you is born this day in the city of David a Saviour, who is Christ the Lord." 32 From the beginning he was "the one whom the Father consecrated and sent into the world", conceived as "holy" in Mary's virginal womb. 33 God called Joseph to "take Mary as your wife, for that which is conceived in her is of the Holy Spirit", so that Jesus, "who is called Christ", should be born of Joseph's spouse into the messianic lineage of David. 34
438 Jesus' messianic consecration reveals his divine mission, "for the name 'Christ' implies 'he who anointed', 'he who was anointed' and 'the very anointing with which he was anointed'. The one who anointed is the Father, the one who was anointed is the Son, and he was anointed with the Spirit who is the anointing.'" 35 His eternal messianic consecration was revealed during the time of his earthly life at the moment of his baptism by John, when "God anointed Jesus of Nazareth with the Holy Spirit and with power", "that he might be revealed to Israel" 36 as its Messiah. His works and words will manifest him as "the Holy One of God". 37
439 Many Jews and even certain Gentiles who shared their hope recognized in Jesus the fundamental attributes of the messianic "Son of David", promised by God to Israel. 38 Jesus accepted his rightful title of Messiah, though with some reserve because it was understood by some of his contemporaries in too human a sense, as essentially political. 39
440 Jesus accepted Peter's profession of faith, which acknowledged him to be the Messiah, by announcing the imminent Passion of the Son of Man. 40 He unveiled the authentic content of his messianic kingship both in the transcendent identity of the Son of Man "who came down from heaven", and in his redemptive mission as the suffering Servant: "The Son of Man came not to be served but to serve, and to give his life as a ransom for many." 41 Hence the true meaning of his kingship is revealed only when he is raised high on the cross. 42 Only after his Resurrection will Peter be able to proclaim Jesus' messianic kingship to the People of God: "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 43
441 In the Old Testament, "son of God" is a title given to the angels, the Chosen People, the children of Israel, and their kings. 44 It signifies an adoptive sonship that establishes a relationship of particular intimacy between God and his creature. When the promised Messiah-King is called "son of God", it does not necessarily imply that he was more than human, according to the literal meaning of these texts. Those who called Jesus "son of God", as the Messiah of Israel, perhaps meant nothing more than this. 45
442 Such is not the case for Simon Peter when he confesses Jesus as "the Christ, the Son of the living God", for Jesus responds solemnly: "Flesh and blood has not revealed this to you, but my Father who is in heaven." 46 Similarly Paul will write, regarding his conversion on the road to Damascus, "When he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles..." 47 "And in the synagogues immediately [Paul] proclaimed Jesus, saying, 'He is the Son of God.'" 48 From the beginning this acknowledgment of Christ's divine sonship will be the centre of the apostolic faith, first professed by Peter as the Church's foundation. 49
443 Peter could recognize the transcendent character of the Messiah's divine sonship because Jesus had clearly allowed it to be so understood. To his accusers' question before the Sanhedrin, "Are you the Son of God, then?" Jesus answered, "You say that I am." 50 Well before this, Jesus referred to himself as "the Son" who knows the Father, as distinct from the "servants" God had earlier sent to his people; he is superior even to the angels. 51 He distinguished his sonship from that of his disciples by never saying "our Father", except to command them: "You, then, pray like this: 'Our Father'", and he emphasized this distinction, saying "my Father and your Father". 52
444 The Gospels report that at two solemn moments, the Baptism and the Transfiguration of Christ, the voice of the Father designates Jesus his "beloved Son". 53 Jesus calls himself the "only Son of God", and by this title affirms his eternal pre-existence. 54 He asks for faith in "the name of the only Son of God". 55 In the centurion's exclamation before the crucified Christ, "Truly this man was the Son of God", 56 that Christian confession is already heard. Only in the Paschal mystery can the believer give the title "Son of God" its full meaning.
445 After his Resurrection, Jesus' divine sonship becomes manifest in the power of his glorified humanity. He was "designated Son of God in power according to the Spirit of holiness by his Resurrection from the dead". 57 The apostles can confess: "We have beheld his glory, glory as of the only Son from the Father, full of grace and truth." 58
446 In the Greek translation of the Old Testament, the ineffable Hebrew name YHWH, by which God revealed himself to Moses, 59 is rendered as Kyrios, "Lord". From then on, "Lord" becomes the more usual name by which to indicate the divinity of Israel's God. The New Testament uses this full sense of the title "Lord" both for the Father and - what is new - for Jesus, who is thereby recognized as God Himself. 60
447 Jesus ascribes this title to himself in a veiled way when he disputes with the Pharisees about the meaning of Psalm 110, but also in an explicit way when he addresses his apostles. 61 Throughout his public life, he demonstrated his divine sovereignty by works of power over nature, illnesses, demons, death and sin.
448 Very often in the Gospels people address Jesus as "Lord". This title testifies to the respect and trust of those who approach him for help and healing. 62 At the prompting of the Holy Spirit, "Lord" expresses the recognition of the divine mystery of Jesus. 63 In the encounter with the risen Jesus, this title becomes adoration: "My Lord and my God!" It thus takes on a connotation of love and affection that remains proper to the Christian tradition: "It is the Lord!" 64
449 By attributing to Jesus the divine title "Lord", the first confessions of the Church's faith affirm from the beginning that the power, honour and glory due to God the Father are due also to Jesus, because "he was in the form of God", 65 and the Father manifested the sovereignty of Jesus by raising him from the dead and exalting him into his glory. 66
450 From the beginning of Christian history, the assertion of Christ's lordship over the world and over history has implicitly recognized that man should not submit his personal freedom in an absolute manner to any earthly power, but only to God the Father and the Lord Jesus Christ: Caesar is not "the Lord". 67 "The Church. . . believes that the key, the centre and the purpose of the whole of man's history is to be found in its Lord and Master." 68
451 Christian prayer is characterized by the title "Lord", whether in the invitation to prayer ("The Lord be with you"), its conclusion ("through Christ our Lord") or the exclamation full of trust and hope: Maran atha ("Our Lord, come!") or Marana tha ("Come, Lord!") - "Amen Come Lord Jesus!" 69
452 The name Jesus means "God saves". The child born of the Virgin Mary is called Jesus, "for he will save his people from their sins" (Mt 1:21): "there is no other name under heaven given among men by which we must be saved" (Acts 4:12).
453 The title "Christ" means "Anointed One" (Messiah).Jesus is the Christ, for "God anointed Jesus of Nazareth with the Holy Spirit and with power" (Acts 10:38). He was the one "who is to come" (Lk 7:19), the object of "the hope of Israel" (Acts 28:20).
454 The title "Son of God" signifies the unique and eternal relationship of Jesus Christ to God his Father: he is the only Son of the Father (cf. Jn 1:14, 18; 3:16, 18); he is God himself (cf. Jn 1:1). To be a Christian, one must believe that Jesus Christ is the Son of God (cf. Acts 8:37; 1 Jn 2:23).
455 The title "Lord" indicates divine sovereignty. To confess or invoke Jesus as Lord is to believe in his divinity. "No one can say 'Jesus is Lord' except by the Holy Spirit'" (I Cor 12:3).
456 With the Nicene Creed, we answer by confessing: "For us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he became incarnate of the Virgin Mary, and was made man."
457 The Word became flesh for us in order to save us by reconciling us with God, who "loved us and sent his Son to be the expiation for our sins": "the Father has sent his Son as the Saviour of the world", and "he was revealed to take away sins": 70
Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in the darkness, it was necessary to bring us the light; captives, we awaited a Saviour; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state? 71
458 The Word became flesh so that thus we might know God's love: "In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him." 72 "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life." 73
459 The Word became flesh to be our model of holiness: "Take my yoke upon you, and learn from me." "I am the way, and the truth, and the life; no one comes to the Father, but by me." 74 On the mountain of the Transfiguration, the Father commands: "Listen to him!" 75 Jesus is the model for the Beatitudes and the norm of the new law: "Love one another as I have loved you." 76 This love implies an effective offering of oneself, after his example. 77
460 The Word became flesh to make us "partakers of the divine nature": 78 "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God." 79 "For the Son of God became man so that we might become God." 80 "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods." 81
461 Taking up St. John's expression, "The Word became flesh", 82 the Church calls "Incarnation" the fact that the Son of God assumed a human nature in order to accomplish our salvation in it. In a hymn cited by St. Paul, the Church sings the mystery of the Incarnation:
Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. 83
462 The Letter to the Hebrews refers to the same mystery:
Consequently, when Christ came into the world, he said, "Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, Lo, I have come to do your will, O God." 84
463 Belief in the true Incarnation of the Son of God is the distinctive sign of Christian faith: "By this you know the Spirit of God: every spirit which confesses that Jesus Christ has come in the flesh is of God." 85 Such is the joyous conviction of the Church from her beginning whenever she sings "the mystery of our religion": "He was manifested in the flesh." 86
464 The unique and altogether singular event of the Incarnation of the Son of God does not mean that Jesus Christ is part God and part man, nor does it imply that he is the result of a confused mixture of the divine and the human. He became truly man while remaining truly God. Jesus Christ is true God and true man.
During the first centuries, the Church had to defend and clarify this truth of faith against the heresies that falsified it.
465 The first heresies denied not so much Christ's divinity as his true humanity (Gnostic Docetism). From apostolic times the Christian faith has insisted on the true incarnation of God's Son "come in the flesh". 87 But already in the third century, the Church in a council at Antioch had to affirm against Paul of Samosata that Jesus Christ is Son of God by nature and not by adoption. The first ecumenical council of Nicaea in 325 confessed in its Creed that the Son of God is "begotten, not made, of the same substance (homoousios) as the Father", and condemned Arius, who had affirmed that the Son of God "came to be from things that were not" and that he was "from another substance" than that of the Father. 88
466 The Nestorian heresy regarded Christ as a human person joined to the divine person of God's Son. Opposing this heresy, St. Cyril of Alexandria and the third ecumenical council, at Ephesus in 431, confessed "that the Word, uniting to himself in his person the flesh animated by a rational soul, became man." 89 Christ's humanity has no other subject than the divine person of the Son of God, who assumed it and made it his own, from his conception. For this reason the Council of Ephesus proclaimed in 431 that Mary truly became the Mother of God by the human conception of the Son of God in her womb: "Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh." 90
467 The Monophysites affirmed that the human nature had ceased to exist as such in Christ when the divine person of God's Son assumed it. Faced with this heresy, the fourth ecumenical council, at Chalcedon in 451, confessed:
Following the holy Fathers, we unanimously teach and confess one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, composed of rational soul and body; consubstantial with the Father as to his divinity and consubstantial with us as to his humanity; "like us in all things but sin". He was begotten from the Father before all ages as to his divinity and in these last days, for us and for our salvation, was born as to his humanity of the virgin Mary, the Mother of God. 91
We confess that one and the same Christ, Lord, and only-begotten Son, is to be acknowledged in two natures without confusion, change, division or separation. The distinction between the natures was never abolished by their union, but rather the character proper to each of the two natures was preserved as they came together in one person (prosopon) and one hypostasis. 92
468 After the Council of Chalcedon, some made of Christ's human nature a kind of personal subject. Against them, the fifth ecumenical council, at Constantinople in 553, confessed that "there is but one hypostasis [or person], which is our Lord Jesus Christ, one of the Trinity." 93 Thus everything in Christ's human nature is to be attributed to his divine person as its proper subject, not only his miracles but also his sufferings and even his death: "He who was crucified in the flesh, our Lord Jesus Christ, is true God, Lord of glory, and one of the Holy Trinity." 94
469 The Church thus confesses that Jesus is inseparably true God and true man. He is truly the Son of God who, without ceasing to be God and Lord, became a man and our brother:
"What he was, he remained and what he was not, he assumed", sings the Roman Liturgy. 95 And the liturgy of St. John Chrysostom proclaims and sings: "O only-begotten Son and Word of God, immortal being, you who deigned for our salvation to become incarnate of the holy Mother of God and ever-virgin Mary, you who without change became man and were crucified, O Christ our God, you who by your death have crushed death, you who are one of the Holy Trinity, glorified with the Father and the Holy Spirit, save us!" 96
470 Because "human nature was assumed, not absorbed", 97 in the mysterious union of the Incarnation, the Church was led over the course of centuries to confess the full reality of Christ's human soul, with its operations of intellect and will, and of his human body. In parallel fashion, she had to recall on each occasion that Christ's human nature belongs, as his own, to the divine person of the Son of God, who assumed it. Everything that Christ is and does in this nature derives from "one of the Trinity". The Son of God therefore communicates to his humanity his own personal mode of existence in the Trinity. In his soul as in his body, Christ thus expresses humanly the divine ways of the Trinity: 98
The Son of God. . . worked with human hands; he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin. 99
471 Apollinarius of Laodicaea asserted that in Christ the divine Word had replaced the soul or spirit. Against this error the Church confessed that the eternal Son also assumed a rational, human soul. 100
472 This human soul that the Son of God assumed is endowed with a true human knowledge. As such, this knowledge could not in itself be unlimited: it was exercised in the historical conditions of his existence in space and time. This is why the Son of God could, when he became man, "increase in wisdom and in stature, and in favour with God and man", 101 and would even have to inquire for himself about what one in the human condition can learn only from experience. 102 This corresponded to the reality of his voluntary emptying of himself, taking "the form of a slave". 103
473 But at the same time, this truly human knowledge of God's Son expressed the divine life of his person. 104 "The human nature of God's Son, not by itself but by its union with the Word, knew and showed forth in itself everything that pertains to God." 105 Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of his Father. 106 The Son in his human knowledge also showed the divine penetration he had into the secret thoughts of human hearts. 107
474 By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal. 108 What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal. 109
475 Similarly, at the sixth ecumenical council, Constantinople III in 681, the Church confessed that Christ possesses two wills and two natural operations, divine and human. They are not opposed to each other, but co-operate in such a way that the Word made flesh willed humanly in obedience to his Father all that he had decided divinely with the Father and the Holy Spirit for our salvation. 110 Christ's human will "does not resist or oppose but rather submits to his divine and almighty will." 111
476 Since the Word became flesh in assuming a true humanity, Christ's body was finite. 112 Therefore the human face of Jesus can be portrayed; at the seventh ecumenical council (Nicaea II in 787) the Church recognized its representation in holy images to be legitimate. 113
477 At the same time the Church has always acknowledged that in the body of Jesus "we see our God made visible and so are caught up in love of the God we cannot see." 114 The individual characteristics of Christ's body express the divine person of God's Son. He has made the features of his human body his own, to the point that they can be venerated when portrayed in a holy image, for the believer "who venerates the icon is venerating in it the person of the one depicted". 115
478 Jesus knew and loved us each and all during his life, his agony and his Passion, and gave himself up for each one of us: "The Son of God. . . loved me and gave himself for me." 116 He has loved us all with a human heart. For this reason, the Sacred Heart of Jesus, pierced by our sins and for our salvation, 117 "is quite rightly considered the chief sign and symbol of that. . . love with which the divine Redeemer continually loves the eternal Father and all human beings" without exception. 118
479 At the time appointed by God, the only Son of the Father, the eternal Word, that is, the Word and substantial Image of the Father, became incarnate; without losing his divine nature he has assumed human nature.
480 Jesus Christ is true God and true man, in the unity of his divine person; for this reason he is the one and only mediator between God and men.
481 Jesus Christ possesses two natures, one divine and the other human, not confused, but united in the one person of God's Son.
482 Christ, being true God and true man, has a human intellect and will, perfectly attuned and subject to his divine intellect and divine will, which he has in common with the Father and the Holy Spirit.
483 The Incarnation is therefore the mystery of the wonderful union of the divine and human natures in the one person of the Word.
484 The Annunciation to Mary inaugurates "the fullness of time", 119 the time of the fulfilment of God's promises and preparations. Mary was invited to conceive him in whom the "whole fullness of deity" would dwell "bodily". 120 The divine response to her question, "How can this be, since I know not man?", was given by the power of the Spirit: "The Holy Spirit will come upon you." 121
485 The mission of the Holy Spirit is always conjoined and ordered to that of the Son. 122 The Holy Spirit, "the Lord, the giver of Life", is sent to sanctify the womb of the Virgin Mary and divinely fecundate it, causing her to conceive the eternal Son of the Father in a humanity drawn from her own.
486 The Father's only Son, conceived as man in the womb of the Virgin Mary, is "Christ", that is to say, anointed by the Holy Spirit, from the beginning of his human existence, though the manifestation of this fact takes place only progressively: to the shepherds, to the magi, to John the Baptist, to the disciples. 123 Thus the whole life of Jesus Christ will make manifest "how God anointed Jesus of Nazareth with the Holy Spirit and with power." 124
487 What the Catholic faith believes about Mary is based on what it believes about Christ, and what it teaches about Mary illumines in turn its faith in Christ.
488 "God sent forth his Son", but to prepare a body for him, 125 he wanted the free co-operation of a creature. For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, "a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary": 126
The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life. 127
489 Throughout the Old Covenant the mission of many holy women prepared for that of Mary. At the very beginning there was Eve; despite her disobedience, she receives the promise of a posterity that will be victorious over the evil one, as well as the promise that she will be the mother of all the living. 128 By virtue of this promise, Sarah conceives a son in spite of her old age. 129 Against all human expectation God chooses those who were considered powerless and weak to show forth his faithfulness to his promises: Hannah, the mother of Samuel; Deborah; Ruth; Judith and Esther; and many other women. 130 Mary "stands out among the poor and humble of the Lord, who confidently hope for and receive salvation from him. After a long period of waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established." 131
490 To become the mother of the Saviour, Mary "was enriched by God with gifts appropriate to such a role." 132 The angel Gabriel at the moment of the annunciation salutes her as "full of grace". 133 In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by God's grace.
491 Through the centuries the Church has become ever more aware that Mary, "full of grace" through God, 134 was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:
The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Saviour of the human race, preserved immune from all stain of original sin. 135
492 The "splendour of an entirely unique holiness" by which Mary is "enriched from the first instant of her conception" comes wholly from Christ: she is "redeemed, in a more exalted fashion, by reason of the merits of her Son". 136 The Father blessed Mary more than any other created person "in Christ with every spiritual blessing in the heavenly places" and chose her "in Christ before the foundation of the world, to be holy and blameless before him in love". 137
493 The Fathers of the Eastern tradition call the Mother of God "the All-Holy" (Panagia), and celebrate her as "free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature". 138 By the grace of God Mary remained free of every personal sin her whole life long.
494 At the announcement that she would give birth to "the Son of the Most High" without knowing man, by the power of the Holy Spirit, Mary responded with the obedience of faith, certain that "with God nothing will be impossible": "Behold, I am the handmaid of the Lord; let it be [done] to me according to your word." 139 Thus, giving her consent to God's word, Mary becomes the mother of Jesus. Espousing the divine will for salvation wholeheartedly, without a single sin to restrain her, she gave herself entirely to the person and to the work of her Son; she did so in order to serve the mystery of redemption with him and dependent on him, by God's grace: 140
As St. Irenaeus says, "Being obedient she became the cause of salvation for herself and for the whole human race." 141 Hence not a few of the early Fathers gladly assert. . .: "The knot of Eve's disobedience was untied by Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosened by her faith." 142 Comparing her with Eve, they call Mary "the Mother of the living" and frequently claim: "Death through Eve, life through Mary." 143
495 Called in the Gospels "the mother of Jesus", Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as "the mother of my Lord". 144 In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father's eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly "Mother of God" (Theotokos). 145
496 From the first formulations of her faith, the Church has confessed that Jesus was conceived solely by the power of the Holy Spirit in the womb of the Virgin Mary, affirming also the corporeal aspect of this event: Jesus was conceived "by the Holy Spirit without human seed". 146 The Fathers see in the virginal conception the sign that it truly was the Son of God who came in a humanity like our own. Thus St. Ignatius of Antioch at the beginning of the second century says:
You are firmly convinced about our Lord, who is truly of the race of David according to the flesh, Son of God according to the will and power of God, truly born of a virgin,. . . he was truly nailed to a tree for us in his flesh under Pontius Pilate. . . he truly suffered, as he is also truly risen. 147
497 The Gospel accounts understand the virginal conception of Jesus as a divine work that surpasses all human understanding and possibility: 148 "That which is conceived in her is of the Holy Spirit", said the angel to Joseph about Mary his fiancee. 149 The Church sees here the fulfilment of the divine promise given through the prophet Isaiah: "Behold, a virgin shall conceive and bear a son." 150
498 People are sometimes troubled by the silence of St. Mark's Gospel and the New Testament Epistles about Jesus' virginal conception. Some might wonder if we were merely dealing with legends or theological constructs not claiming to be history. To this we must respond: Faith in the virginal conception of Jesus met with the lively opposition, mockery or incomprehension of non-believers, Jews and pagans alike; 151 so it could hardly have been motivated by pagan mythology or by some adaptation to the ideas of the age. The meaning of this event is accessible only to faith, which understands in it the "connection of these mysteries with one another" 152 in the totality of Christ's mysteries, from his Incarnation to his Passover. St. Ignatius of Antioch already bears witness to this connection: "Mary's virginity and giving birth, and even the Lord's death escaped the notice of the prince of this world: these three mysteries worthy of proclamation were accomplished in God's silence." 153
499 The deepening of faith in the virginal motherhood led the Church to confess Mary's real and perpetual virginity even in the act of giving birth to the Son of God made man. 154 In fact, Christ's birth "did not diminish his mother's virginal integrity but sanctified it." 155 And so the liturgy of the Church celebrates Mary as Aeiparthenos, the "Ever-virgin". 156
500 Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus. 157 The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact James and Joseph, "brothers of Jesus", are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls "the other Mary". 158 They are close relations of Jesus, according to an Old Testament expression. 159
501 Jesus is Mary's only son, but her spiritual motherhood extends to all men whom indeed he came to save: "The Son whom she brought forth is he whom God placed as the first-born among many brethren, that is, the faithful in whose generation and formation she co-operates with a mother's love." 160
502 The eyes of faith can discover in the context of the whole of Revelation the mysterious reasons why God in his saving plan wanted his Son to be born of a virgin. These reasons touch both on the person of Christ and his redemptive mission, and on the welcome Mary gave that mission on behalf of all men.
503 Mary's virginity manifests God's absolute initiative in the Incarnation. Jesus has only God as Father. "He was never estranged from the Father because of the human nature which he assumed. . . He is naturally Son of the Father as to his divinity and naturally son of his mother as to his humanity, but properly Son of the Father in both natures." 161
504 Jesus is conceived by the Holy Spirit in the Virgin Mary's womb because he is the New Adam, who inaugurates the new creation: "The first man was from the earth, a man of dust; the second man is from heaven." 162 From his conception, Christ's humanity is filled with the Holy Spirit, for God "gives him the Spirit without measure." 163 From "his fullness" as the head of redeemed humanity "we have all received, grace upon grace." 164
505 By his virginal conception, Jesus, the New Adam, ushers in the new birth of children adopted in the Holy Spirit through faith. "How can this be?" 165 Participation in the divine life arises "not of blood nor of the will of the flesh nor of the will of man, but of God". 166 The acceptance of this life is virginal because it is entirely the Spirit's gift to man. The spousal character of the human vocation in relation to God 167 is fulfilled perfectly in Mary's virginal motherhood.
506 Mary is a virgin because her virginity is the sign of her faith "unadulterated by any doubt", and of her undivided gift of herself to God's will. 168 It is her faith that enables her to become the mother of the Saviour: "Mary is more blessed because she embraces faith in Christ than because she conceives the flesh of Christ." 169
507 At once virgin and mother, Mary is the symbol and the most perfect realization of the Church: "the Church indeed. . . by receiving the word of God in faith becomes herself a mother. By preaching and Baptism she brings forth sons, who are conceived by the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse." 170
508 From among the descendants of Eve, God chose the Virgin Mary to be the mother of his Son. "Full of grace", Mary is "the most excellent fruit of redemption" (SC 103): from the first instant of her conception, she was totally preserved from the stain of original sin and she remained pure from all personal sin throughout her life.
509 Mary is truly "Mother of God" since she is the mother of the eternal Son of God made man, who is God himself.
510 Mary "remained a virgin in conceiving her Son, a virgin in giving birth to him, a virgin in carrying him, a virgin in nursing him at her breast, always a virgin" (St. Augustine, Serm. 186, 1: PL 38, 999): with her whole being she is "the handmaid of the Lord" (Lk 1:38).
511 The Virgin Mary "co-operated through free faith and obedience in human salvation" (LG 56). She uttered her yes "in the name of all human nature" (St. Thomas Aquinas, STh III, 30, 1). By her obedience she became the new Eve, mother of the living.
512 Concerning Christ's life the Creed speaks only about the mysteries of the Incarnation (conception and birth) and Paschal mystery (passion, crucifixion, death, burial, descent into hell, resurrection and ascension). It says nothing explicitly about the mysteries of Jesus' hidden or public life, but the articles of faith concerning his Incarnation and Passover do shed light on the whole of his earthly life. "All that Jesus did and taught, from the beginning until the day when he was taken up to heaven", 171 is to be seen in the light of the mysteries of Christmas and Easter.
513 According to circumstances catechesis will make use of all the richness of the mysteries of Jesus. Here it is enough merely to indicate some elements common to all the mysteries of Christ's life (I), in order then to sketch the principal mysteries of Jesus' hidden (II) and public (III) life.
514 Many things about Jesus of interest to human curiosity do not figure in the Gospels. Almost nothing is said about his hidden life at Nazareth, and even a great part of his public life is not recounted. 172 What is written in the Gospels was set down there "so that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name." 173
515 The Gospels were written by men who were among the first to have the faith 174 and wanted to share it with others. Having known in faith who Jesus is, they could see and make others see the traces of his mystery in all his earthly life. From the swaddling clothes of his birth to the vinegar of his Passion and the shroud of his Resurrection, everything in Jesus' life was a sign of his mystery. 175 His deeds, miracles and words all revealed that "in him the whole fullness of deity dwells bodily." 176 His humanity appeared as "sacrament", that is, the sign and instrument, of his divinity and of the salvation he brings: what was visible in his earthly life leads to the invisible mystery of his divine sonship and redemptive mission
516 Christ's whole earthly life - his words and deeds, his silences and sufferings, indeed his manner of being and speaking - is Revelation of the Father. Jesus can say: "Whoever has seen me has seen the Father", and the Father can say: "This is my Son, my Chosen; listen to him!" 177 Because our Lord became man in order to do his Father's will, even the least characteristics of his mysteries manifest "God's love. . . among us". 178
517 Christ's whole life is a mystery of redemption. Redemption comes to us above all through the blood of his cross, 179 but this mystery is at work throughout Christ's entire life: -already in his Incarnation through which by becoming poor he enriches us with his poverty; 180 - in his hidden life which by his submission atones for our disobedience; 181 - in his word which purifies its hearers; 182- in his healings and exorcisms by which "he took our infirmities and bore our diseases"; 183 - and in his Resurrection by which he justifies us. 184
518 Christ's whole life is a mystery of recapitulation. All Jesus did, said and suffered had for its aim restoring fallen man to his original vocation:
When Christ became incarnate and was made man, he recapitulated in himself the long history of mankind and procured for us a "short cut" to salvation, so that what we had lost in Adam, that is, being in the image and likeness of God, we might recover in Christ Jesus. 185 For this reason Christ experienced all the stages of life, thereby giving communion with God to all men. 186
519 All Christ's riches "are for every individual and are everybody's property." 187 Christ did not live his life for himself but for us, from his Incarnation "for us men and for our salvation" to his death "for our sins" and Resurrection "for our justification". 188 He is still "our advocate with the Father", who "always lives to make intercession" for us. 189 He remains ever "in the presence of God on our behalf, bringing before him all that he lived and suffered for us." 190
520 In all of his life Jesus presents himself as our model. He is "the perfect man", 191 who invites us to become his disciples and follow him. In humbling himself, he has given us an example to imitate, through his prayer he draws us to pray, and by his poverty he calls us to accept freely the privation and persecutions that may come our way. 192
521 Christ enables us to live in him all that he himself lived, and he lives it in us. "By his Incarnation, he, the Son of God, has in a certain way united himself with each man." 193 We are called only to become one with him, for he enables us as the members of his Body to share in what he lived for us in his flesh as our model:
We must continue to accomplish in ourselves the stages of Jesus' life and his mysteries and often to beg him to perfect and realize them in us and in his whole Church. . . For it is the plan of the Son of God to make us and the whole Church partake in his mysteries and to extend them to and continue them in us and in his whole Church. This is his plan for fulfilling his mysteries in us. 194
522 The coming of God's Son to earth is an event of such immensity that God willed to prepare for it over centuries. He makes everything converge on Christ: all the rituals and sacrifices, figures and symbols of the "First Covenant". 195 He announces him through the mouths of the prophets who succeeded one another in Israel. Moreover, he awakens in the hearts of the pagans a dim expectation of this coming.
523 St. John the Baptist is the Lord's immediate precursor or forerunner, sent to prepare his way. 196 "Prophet of the Most High", John surpasses all the prophets, of whom he is the last. 197 He inaugurates the Gospel, already from his mother's womb welcomes the coming of Christ, and rejoices in being "the friend of the bridegroom", whom he points out as "the Lamb of God, who takes away the sin of the world". 198 Going before Jesus "in the spirit and power of Elijah", John bears witness to Christ in his preaching, by his Baptism of conversion, and through his martyrdom. 199
524 When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Saviour's first coming, the faithful renew their ardent desire for his second coming. 200 By celebrating the precursor's birth and martyrdom, the Church unites herself to his desire: "He must increase, but I must decrease." 201
525 Jesus was born in a humble stable, into a poor family. 202 Simple shepherds were the first witnesses to this event. In this poverty heaven's glory was made manifest. 203 The Church never tires of singing the glory of this night:
The Virgin today brings into the world the Eternal
And the earth offers a cave to the Inaccessible.
The angels and shepherds praise him
And the magi advance with the star,
For you are born for us, Little Child, God eternal! 204
526 To become a child in relation to God is the condition for entering the kingdom. 205 For this, we must humble ourselves and become little. Even more: to become "children of God" we must be "born from above" or "born of God". 206 Only when Christ is formed in us will the mystery of Christmas be fulfilled in us. 207 Christmas is the mystery of this "marvellous exchange":
O marvellous exchange! Man's Creator has become man, born of the Virgin. We have been made sharers in the divinity of Christ who humbled himself to share our humanity. 208
527 Jesus' circumcision, on the eighth day after his birth, 209 is the sign of his incorporation into Abraham's descendants, into the people of the covenant. It is the sign of his submission to the Law 210 and his deputation to Israel's worship, in which he will participate throughout his life. This sign prefigures that "circumcision of Christ" which is Baptism. 211
528 The Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Saviour of the world. The great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee. 212 In the magi, representatives of the neighbouring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of salvation through the Incarnation. The magi's coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations. 213 Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament. 214 The Epiphany shows that "the full number of the nations" now takes its "place in the family of the patriarchs", and acquires Israelitica dignitas 215 (is made "worthy of the heritage of Israel").
529 The presentation of Jesus in the temple shows him to be the firstborn Son who belongs to the Lord. 216 With Simeon and Anna, all Israel awaits its encounter with the Saviour-the name given to this event in the Byzantine tradition. Jesus is recognized as the long-expected Messiah, the "light to the nations" and the "glory of Israel", but also "a sign that is spoken against". The sword of sorrow predicted for Mary announces Christ's perfect and unique oblation on the cross that will impart the salvation God had "prepared in the presence of all peoples".
530 The flight into Egypt and the massacre of the innocents 217 make manifest the opposition of darkness to the light: "He came to his own home, and his own people received him not." 218 Christ's whole life was lived under the sign of persecution. His own share it with him. 219 Jesus' departure from Egypt recalls the exodus and presents him as the definitive liberator of God's people. 220
531 During the greater part of his life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labour. His religious life was that of a Jew obedient to the law of God, 221 a life in the community. From this whole period it is revealed to us that Jesus was "obedient" to his parents and that he "increased in wisdom and in stature, and in favour with God and man." 222
532 Jesus' obedience to his mother and legal father fulfils the fourth commandment perfectly and was the temporal image of his filial obedience to his Father in heaven. The everyday obedience of Jesus to Joseph and Mary both announced and anticipated the obedience of Holy Thursday: "Not my will. . ." 223 The obedience of Christ in the daily routine of his hidden life was already inaugurating his work of restoring what the disobedience of Adam had destroyed. 224
533 The hidden life at Nazareth allows everyone to enter into fellowship with Jesus by the most ordinary events of daily life:
The home of Nazareth is the school where we begin to understand the life of Jesus - the school of the Gospel. First, then, a lesson of silence. May esteem for silence, that admirable and indispensable condition of mind, revive in us. . . A lesson on family life. May Nazareth teach us what family life is, its communion of love, its austere and simple beauty, and its sacred and inviolable character... A lesson of work. Nazareth, home of the "Carpenter's Son", in you I would choose to understand and proclaim the severe and redeeming law of human work. . . To conclude, I want to greet all the workers of the world, holding up to them their great pattern their brother who is God. 225
534 The finding of Jesus in the temple is the only event that breaks the silence of the Gospels about the hidden years of Jesus. 226 Here Jesus lets us catch a glimpse of the mystery of his total consecration to a mission that flows from his divine sonship: "Did you not know that I must be about my Father's work?" 227 Mary and Joseph did not understand these words, but they accepted them in faith. Mary "kept all these things in her heart" during the years Jesus remained hidden in the silence of an ordinary life.
535 Jesus' public life begins with his baptism by John in the Jordan. 228 John preaches "a baptism of repentance for the forgiveness of sins". 229 A crowd of sinners 230 - tax collectors and soldiers, Pharisees and Sadducees, and prostitutes- come to be baptized by him. "Then Jesus appears." The Baptist hesitates, but Jesus insists and receives baptism. Then the Holy Spirit, in the form of a dove, comes upon Jesus and a voice from heaven proclaims, "This is my beloved Son." 231 This is the manifestation ("Epiphany") of Jesus as Messiah of Israel and Son of God.
536 The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among sinners; he is already "the Lamb of God, who takes away the sin of the world". 232 Already he is anticipating the "baptism" of his bloody death. 233 Already he is coming to "fulfil all righteousness", that is, he is submitting himself entirely to his Father's will: out of love he consents to this baptism of death for the remission of our sins. 234 The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son. 235 The Spirit whom Jesus possessed in fullness from his conception comes to "rest on him". 236 Jesus will be the source of the Spirit for all mankind. At his baptism "the heavens were opened" 237 - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation.
537 Through Baptism the Christian is sacramentally assimilated to Jesus, who in his own baptism anticipates his death and resurrection. The Christian must enter into this mystery of humble self-abasement and repentance, go down into the water with Jesus in order to rise with him, be reborn of water and the Spirit so as to become the Father's beloved son in the Son and "walk in newness of life": 238
Let us be buried with Christ by Baptism to rise with him; let us go down with him to be raised with him; and let us rise with him to be glorified with him. 239
Everything that happened to Christ lets us know that, after the bath of water, the Holy Spirit swoops down upon us from high heaven and that, adopted by the Father's voice, we become sons of God. 240
538 The Gospels speak of a time of solitude for Jesus in the desert immediately after his baptism by John. Driven by the Spirit into the desert, Jesus remains there for forty days without eating; he lives among wild beasts, and angels minister to him. 241 At the end of this time Satan tempts him three times, seeking to compromise his filial attitude toward God. Jesus rebuffs these attacks, which recapitulate the temptations of Adam in Paradise and of Israel in the desert, and the devil leaves him "until an opportune time". 242
539 The evangelists indicate the salvific meaning of this mysterious event: Jesus is the new Adam who remained faithful just where the first Adam had given in to temptation. Jesus fulfils Israel's vocation perfectly: in contrast to those who had once provoked God during forty years in the desert, Christ reveals himself as God's Servant, totally obedient to the divine will. In this, Jesus is the devil's conqueror: he "binds the strong man" to take back his plunder. 243 Jesus' victory over the tempter in the desert anticipates victory at the Passion, the supreme act of obedience of his filial love for the Father.
540 Jesus' temptation reveals the way in which the Son of God is Messiah, contrary to the way Satan proposes to him and the way men wish to attribute to him. 244 This is why Christ vanquished the Tempter for us: "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tested as we are, yet without sinning." 245 By the solemn forty days of Lent the Church unites herself each year to the mystery of Jesus in the desert.
541 "Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying: 'The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel.'" 246 "To carry out the will of the Father Christ inaugurated the kingdom of heaven on earth." 247 Now the Father's will is "to raise up men to share in his own divine life". 248 He does this by gathering men around his Son Jesus Christ. This gathering is the Church, "on earth the seed and beginning of that kingdoms". 249
542 Christ stands at the heart of this gathering of men into the "family of God". By his word, through signs that manifest the reign of God, and by sending out his disciples, Jesus calls all people to come together around him. But above all in the great Paschal mystery - his death on the cross and his Resurrection - he would accomplish the coming of his kingdom. "And I, when I am lifted up from the earth, will draw all men to myself." Into this union with Christ all men are called. 250
543 Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept men of all nations. 251 To enter it, one must first accept Jesus' word:
The word of the Lord is compared to a seed which is sown in a field; those who hear it with faith and are numbered among the little flock of Christ have truly received the kingdom. Then, by its own power, the seed sprouts and grows until the harvest. 252
544 The kingdom belongs to the poor and lowly, which means those who have accepted it with humble hearts. Jesus is sent to "preach good news to the poor"; 253 he declares them blessed, for "theirs is the kingdom of heaven." 254 To them - the "little ones" the Father is pleased to reveal what remains hidden from the wise and the learned. 255 Jesus shares the life of the poor, from the cradle to the cross; he experiences hunger, thirst and privation. 256 Jesus identifies himself with the poor of every kind and makes active love toward them the condition for entering his kingdom. 257
545 Jesus invites sinners to the table of the kingdom: "I came not to call the righteous, but sinners." 258 He invites them to that conversion without which one cannot enter the kingdom, but shows them in word and deed his Father's boundless mercy for them and the vast "joy in heaven over one sinner who repents". 259 The supreme proof of his love will be the sacrifice of his own life "for the forgiveness of sins". 260
546 Jesus' invitation to enter his kingdom comes in the form of parables, a characteristic feature of his teaching. 261 Through his parables he invites people to the feast of the kingdom, but he also asks for a radical choice: to gain the kingdom, one must give everything. 262 Words are not enough, deeds are required. 263 The parables are like mirrors for man: will he be hard soil or good earth for the word? 264 What use has he made of the talents he has received? 265 Jesus and the presence of the kingdom in this world are secretly at the heart of the parables. One must enter the kingdom, that is, become a disciple of Christ, in order to "know the secrets of the kingdom of heaven". 266 For those who stay "outside", everything remains enigmatic. 267
547 Jesus accompanies his words with many "mighty works and wonders and signs", which manifest that the kingdom is present in him and attest that he was the promised Messiah. 268
548 The signs worked by Jesus attest that the Father has sent him. They invite belief in him. 269 To those who turn to him in faith, he grants what they ask. 270 So miracles strengthen faith in the One who does his Father's works; they bear witness that he is the Son of God. 271 But his miracles can also be occasions for "offence"; 272 they are not intended to satisfy people's curiosity or desire for magic Despite his evident miracles some people reject Jesus; he is even accused of acting by the power of demons. 273
549 By freeing some individuals from the earthly evils of hunger, injustice, illness and death, 274 Jesus performed messianic signs. Nevertheless he did not come to abolish all evils here below, 275 but to free men from the gravest slavery, sin, which thwarts them in their vocation as God's sons and causes all forms of human bondage. 276
550 The coming of God's kingdom means the defeat of Satan's: "If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you." 277 Jesus' exorcisms free some individuals from the domination of demons. They anticipate Jesus' great victory over "the ruler of this world". 278 The kingdom of God will be definitively established through Christ's cross: "God reigned from the wood." 279
551 From the beginning of his public life Jesus chose certain men, twelve in number, to be with him and to participate in his mission. 280 He gives the Twelve a share in his authority and 'sent them out to preach the kingdom of God and to heal." 281 They remain associated for ever with Christ's kingdom, for through them he directs the Church:
As my Father appointed a kingdom for me, so do I appoint for you that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. 282
552 Simon Peter holds the first place in the college of the Twelve; 283 Jesus entrusted a unique mission to him. Through a revelation from the Father, Peter had confessed: "You are the Christ, the Son of the living God." Our Lord then declared to him: "You are Peter, and on this rock I will build my Church, and the gates of Hades will not prevail against it." 284 Christ, the "living Stone", 285 thus assures his Church, built on Peter, of victory over the powers of death. Because of the faith he confessed Peter will remain the unshakeable rock of the Church. His mission will be to keep this faith from every lapse and to strengthen his brothers in it. 286
553 Jesus entrusted a specific authority to Peter: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." 287 The "power of the keys" designates authority to govern the house of God, which is the Church. Jesus, the Good Shepherd, confirmed this mandate after his Resurrection: "Feed my sheep." 288 The power to "bind and loose" connotes the authority to absolve sins, to pronounce doctrinal judgements, and to make disciplinary decisions in the Church. Jesus entrusted this authority to the Church through the ministry of the apostles 289 and in particular through the ministry of Peter, the only one to whom he specifically entrusted the keys of the kingdom.
554 From the day Peter confessed that Jesus is the Christ, the Son of the living God, the Master "began to show his disciples that he must go to Jerusalem and suffer many things. . . and be killed, and on the third day be raised." 290 Peter scorns this prediction, nor do the others understand it any better than he. 291 In this context the mysterious episode of Jesus' Transfiguration takes place on a high mountain, 292 before three witnesses chosen by himself: Peter, James and John. Jesus' face and clothes become dazzling with light, and Moses and Elijah appear, speaking "of his departure, which he was to accomplish at Jerusalem". 293 A cloud covers him and a voice from heaven says: "This is my Son, my Chosen; listen to him!" 294
555 For a moment Jesus discloses his divine glory, confirming Peter's confession. He also reveals that he will have to go by the way of the cross at Jerusalem in order to "enter into his glory". 295 Moses and Elijah had seen God's glory on the Mountain; the Law and the Prophets had announced the Messiah's sufferings. 296 Christ's Passion is the will of the Father: the Son acts as God's servant; 297 the cloud indicates the presence of the Holy Spirit. "The whole Trinity appeared: the Father in the voice; the Son in the man; the Spirit in the shining cloud." 298
You were transfigured on the mountain, and your disciples, as much as they were capable of it, beheld your glory, O Christ our God, so that when they should see you crucified they would understand that your Passion was voluntary, and proclaim to the world that you truly are the splendour of the Father. 299
556 On the threshold of the public life: the baptism; on the threshold of the Passover: the Transfiguration. Jesus' baptism proclaimed "the mystery of the first regeneration", namely, our Baptism; the Transfiguration "is the sacrament of the second regeneration": our own Resurrection. 300 From now on we share in the Lord's Resurrection through the Spirit who acts in the sacraments of the Body of Christ. The Transfiguration gives us a foretaste of Christ's glorious coming, when he "will change our lowly body to be like his glorious body." 301 But it also recalls that "it is through many persecutions that we must enter the kingdom of God": 302
Peter did not yet understand this when he wanted to remain with Christ on the mountain. It has been reserved for you, Peter, but for after death. For now, Jesus says: "Go down to toil on earth, to serve on earth, to be scorned and crucified on earth. Life goes down to be killed; Bread goes down to suffer hunger; the Way goes down to be exhausted on his journey; the Spring goes down to suffer thirst; and you refuse to suffer?" 303
557 "When the days drew near for him to be taken up [Jesus] set his face to go to Jerusalem." 304 By this decision he indicated that he was going up to Jerusalem prepared to die there. Three times he had announced his Passion and Resurrection; now, heading toward Jerusalem, Jesus says: "It cannot be that a prophet should perish away from Jerusalem." 305
558 Jesus recalls the martyrdom of the prophets who had been put to death in Jerusalem. Nevertheless he persists in calling Jerusalem to gather around him: "How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" 306 When Jerusalem comes into view he weeps over her and expresses once again his heart's desire: "Would that even today you knew the things that make for peace! But now they are hid from your eyes." 307
559 How will Jerusalem welcome her Messiah? Although Jesus had always refused popular attempts to make him king, he chooses the time and prepares the details for his messianic entry into the city of "his father David". 308 Acclaimed as son of David, as the one who brings salvation (Hosanna means "Save!" or "Give salvation!"), the "King of glory" enters his City "riding on an ass". 309 Jesus conquers the Daughter of Zion, a figure of his Church, neither by ruse nor by violence, but by the humility that bears witness to the truth. 310 And so the subjects of his kingdom on that day are children and God's poor, who acclaim him as had the angels when they announced him to the shepherds. 311 Their acclamation, "Blessed be he who comes in the name of the Lord", 312 is taken up by the Church in the "Sanctus" of the Eucharistic liturgy that introduces the memorial of the Lord's Passover.
560 Jesus' entry into Jerusalem manifested the coming of the kingdom that the King-Messiah was going to accomplish by the Passover of his Death and Resurrection. It is with the celebration of that entry on Palm Sunday that the Church's liturgy solemnly opens Holy Week.
561 "The whole of Christ's life was a continual teaching: his silences, his miracles, his gestures, his prayer, his love for people, his special affection for the little and the poor, his acceptance of the total sacrifice on the Cross for the redemption of the world, and his Resurrection are the actualization of his word and the fulfilment of Revelation" John Paul II, CT 9).
562 Christ's disciples are to conform themselves to him until he is formed in them (cf. Gal 4:19). "For this reason we, who have been made like to him, who have died with him and risen with him, are taken up into the mysteries of his life, until we reign together with him" (LG § 4).
563 No one, whether shepherd or wise man, can approach God here below except by kneeling before the manger at Bethlehem and adoring him hidden in the weakness of a new-born child.
564 By his obedience to Mary and Joseph, as well as by his humble work during the long years in Nazareth, Jesus gives us the example of holiness in the daily life of family and work.
565 From the beginning of his public life, at his baptism, Jesus is the "Servant", wholly consecrated to the redemptive work that he will accomplish by the "baptism" of his Passion.
566 The temptation in the desert shows Jesus, the humble Messiah, who triumphs over Satan by his total adherence to the plan of salvation willed by the Father.
567 The kingdom of heaven was inaugurated on earth by Christ. "This kingdom shone out before men in the word, in the works and in the presence of Christ" (LG 5). The Church is the seed and beginning of this kingdom. Its keys are entrusted to Peter.
568 Christ's Transfiguration aims at strengthening the apostles' faith in anticipation of his Passion: the ascent on to the "high mountain" prepares for the ascent to Calvary. Christ, Head of the Church, manifests what his Body contains and radiates in the sacraments: "the hope of glory" (Col 1:27; cf.: St. Leo the Great, Sermo 51, 3: PL 54, 310C).
569 Jesus went up to Jerusalem voluntarily, knowing well that there he would die a violent death because of the opposition of sinners (cf. Heb 12:3).
570 Jesus' entry into Jerusalem manifests the coming of the kingdom that the Messiah-King, welcomed into his city by children and the humble of heart, is going to accomplish by the Passover of his Death and Resurrection.
571 The Paschal mystery of Christ's cross and Resurrection stands at the centre of the Good News that the apostles, and the Church following them, are to proclaim to the world. God's saving plan was accomplished "once for all" 313 by the redemptive death of his Son Jesus Christ.
572 The Church remains faithful to the interpretation of "all the Scriptures" that Jesus gave both before and after his Passover: "Was it not necessary that the Christ should suffer these things and enter into his glory?" 314 Jesus' sufferings took their historical, concrete form from the fact that he was "rejected by the elders and the chief priests and the scribes", who handed "him to the Gentiles to be mocked and scourged and crucified". 315
573 Faith can therefore try to examine the circumstances of Jesus' death, faithfully handed on by the Gospels 316 and illuminated by other historical sources, the better to understand the meaning of the Redemption.
574 From the beginning of Jesus' public ministry, certain Pharisees and partisans of Herod together with priests and scribes agreed together to destroy him. 317 Because of certain acts of his expelling demons, forgiving sins, healing on the sabbath day, his novel interpretation of the precepts of the Law regarding purity, and his familiarity with tax collectors and public sinners 318-some ill- intentioned persons suspected Jesus of demonic possession. 319 He is accused of blasphemy and false prophecy, religious crimes which the Law punished with death by stoning. 320
575 Many of Jesus' deeds and words constituted a "sign of contradiction", 321 but more so for the religious authorities in Jerusalem, whom the Gospel according to John often calls simply "the Jews", 322 than for the ordinary People of God. 323 To be sure, Christ's relations with the Pharisees were not exclusively polemical. Some Pharisees warn him of the danger he was courting; 324 Jesus praises some of them, like the scribe of Mark 12:34, and dines several times at their homes. 325 Jesus endorses some of the teachings imparted by this religious elite of God's people: the resurrection of the dead, 326 certain forms of piety (almsgiving, fasting and prayer), 327 the custom of addressing God as Father, and the centrality of the commandment to love God and neighbour. 328
576 In the eyes of many in Israel, Jesus seems to be acting against essential institutions of the Chosen People: - submission to the whole of the Law in its written commandments and, for the Pharisees, in the interpretation of oral tradition; - the centrality of the Temple at Jerusalem as the holy place where God's presence dwells in a special way; - faith in the one God whose glory no man can share.
577 At the beginning of the Sermon on the Mount Jesus issued a solemn warning in which he presented God's law, given on Sinai during the first covenant, in light of the grace of the New Covenant:
Do not think that I have come to abolish the law or the prophets: I have come not to abolish but to fulfil. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law, until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. 329
578 Jesus, Israel's Messiah and therefore the greatest in the kingdom of heaven, was to fulfil the Law by keeping it in its all embracing detail - according to his own words, down to "the least of these commandments". 330 He is in fact the only one who could keep it perfectly. 331 On their own admission the Jews were never able to observe the Law in its entirety without violating the least of its precepts. 332 This is why every year on the Day of Atonement the children of Israel ask God's forgiveness for their transgressions of the Law. The Law indeed makes up one inseparable whole, and St. James recalls, "Whoever keeps the whole law but fails in one point has become guilty of all of it." 333
579 This principle of integral observance of the Law not only in letter but in spirit was dear to the Pharisees. By giving Israel this principle they had led many Jews of Jesus' time to an extreme religious zeal. 334 This zeal, were it not to lapse into "hypocritical" casuistry, 335 could only prepare the People for the unprecedented intervention of God through the perfect fulfilment of the Law by the only Righteous One in place of all sinners. 336
580 The perfect fulfilment of the Law could be the work of none but the divine legislator, born subject to the Law in the person of the Son. 337 In Jesus, the Law no longer appears engraved on tables of stone but "upon the heart" of the Servant who becomes "a covenant to the people", because he will "faithfully bring forth justice". 338 Jesus fulfils the Law to the point of taking upon himself "the curse of the Law" incurred by those who do not "abide by the things written in the book of the Law, and do them", for his death took place to redeem them "from the transgressions under the first covenant". 339
581 The Jewish people and their spiritual leaders viewed Jesus as a rabbi. 340 He often argued within the framework of rabbinical interpretation of the Law. 341 Yet Jesus could not help but offend the teachers of the Law, for he was not content to propose his interpretation alongside theirs but taught the people "as one who had authority, and not as their scribes". 342 In Jesus, the same Word of God that had resounded on Mount Sinai to give the written Law to Moses, made itself heard anew on the Mount of the Beatitudes. 343 Jesus did not abolish the Law but fulfilled it by giving its ultimate interpretation in a divine way: "You have heard that it was said to the men of old. . . But I say to you. . ." 344 With this same divine authority, he disavowed certain human traditions of the Pharisees that were "making void the word of God". 345
582 Going even further, Jesus perfects the dietary law, so important in Jewish daily life, by revealing its pedagogical meaning through a divine interpretation: "Whatever goes into a man from outside cannot defile him. . . (Thus he declared all foods clean.). . . What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts. . ." 346 In presenting with divine authority the definitive interpretation of the Law, Jesus found himself confronted by certain teachers of the Law who did not accept his interpretation of the Law, guaranteed though it was by the divine signs that accompanied it. 347 This was the case especially with the sabbath laws, for he recalls, often with rabbinical arguments, that the sabbath rest is not violated by serving God and neighbour, 348 which his own healings did.
583 Like the prophets before him Jesus expressed the deepest respect for the Temple in Jerusalem. It was in the Temple that Joseph and Mary presented him forty days after his birth. 349 At the age of twelve he decided to remain in the Temple to remind his parents that he must be about his Father's business. 350 He went there each year during his hidden life at least for Passover. 351 His public ministry itself was patterned by his pilgrimages to Jerusalem for the great Jewish feasts. 352
584 Jesus went up to the Temple as the privileged place of encounter with God. For him, the Temple was the dwelling of his Father, a house of prayer, and he was angered that its outer court had become a place of commerce. 353 He drove merchants out of it because of jealous love for his Father: "You shall not make my Father's house a house of trade. His disciples remembered that it was written, 'Zeal for your house will consume me.'" 354 After his Resurrection his apostles retained their reverence for the Temple. 355
585 On the threshold of his Passion Jesus announced the coming destruction of this splendid building, of which there would not remain "one stone upon another". 356 By doing so, he announced a sign of the last days, which were to begin with his own Passover. 357 But this prophecy would be distorted in its telling by false witnesses during his interrogation at the high priest's house, and would be thrown back at him as an insult when he was nailed to the cross. 358
586 Far from having been hostile to the Temple, where he gave the essential part of his teaching, Jesus was willing to pay the Temple-tax, associating with him Peter, whom he had just made the foundation of his future Church. 359 He even identified himself with the Temple by presenting himself as God's definitive dwelling-place among men. 360 Therefore his being put to bodily death 361 presaged the destruction of the Temple, which would manifest the dawning of a new age in the history of salvation: "The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father." 362
587 If the Law and the Jerusalem Temple could be occasions of opposition to Jesus by Israel's religious authorities, his role in the redemption of sins, the divine work par excellence, was the true stumbling-block for them. 363
588 Jesus scandalized the Pharisees by eating with tax collectors and sinners as familiarly as with themselves. 364 Against those among them "who trusted in themselves that they were righteous and despised others", Jesus affirmed: "I have not come to call the righteous, but sinners to repentance." 365 He went further by proclaiming before the Pharisees that, since sin is universal, those who pretend not to need salvation are blind to themselves. 366
589 Jesus gave scandal above all when he identified his merciful conduct toward sinners with God's own attitude toward them. 367 He went so far as to hint that by sharing the table of sinners he was admitting them to the messianic banquet. 368 But it was most especially by forgiving sins that Jesus placed the religious authorities of Israel on the horns of a dilemma. Were they not entitled to demand in consternation, "Who can forgive sins but God alone?" 369 By forgiving sins Jesus either is blaspheming as a man who made himself God's equal, or is speaking the truth and his person really does make present and reveal God's name. 370
590 Only the divine identity of Jesus' person can justify so absolute a claim as "He who is not with me is against me"; and his saying that there was in him "something greater than Jonah,. . . greater than Solomon", something "greater than the Temple"; his reminder that David had called the Messiah his Lord, 371 and his affirmations, "Before Abraham was, I AM", and even "I and the Father are one." 372
591 Jesus asked the religious authorities of Jerusalem to believe in him because of the Father's works which he accomplished. 373 But such an act of faith must go through a mysterious death to self, for a new "birth from above" under the influence of divine grace. 374 Such a demand for conversion in the face of so surprising a fulfilment of the promises 375 allows one to understand the Sanhedrin's tragic misunderstanding of Jesus: they judged that he deserved the death sentence as a blasphemer. 376 The members of the Sanhedrin were thus acting at the same time out of "ignorance" and the "hardness" of their "unbelief". 377
592 Jesus did not abolish the Law of Sinai, but rather fulfilled it (cf. Mt 5:17-19) with such perfection (cf. Jn 8:46) that he revealed its ultimate meaning (cf.: Mt 5:33) and redeemed the transgressions against it (cf. Heb 9:15).
593 Jesus venerated the Temple by going up to it for the Jewish feasts of pilgrimage, and with a jealous love he loved this dwelling of God among men. The Temple prefigures his own mystery. When he announces its destruction, it is as a manifestation of his own execution and of the entry into a new age in the history of salvation, when his Body would be the definitive Temple.
594 Jesus performed acts, such as pardoning sins, that manifested him to be the Saviour God himself (cf. Jn 5:16-18). Certain Jews, who did not recognize God made man (cf. Jn 1:14), saw in him only a man who made himself God (Jn 10:33), and judged him as a blasphemer.
595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ's Passion, "many.. . believed in him", though very imperfectly. 378 This is not surprising, if one recalls that on the day after Pentecost "a great many of the priests were obedient to the faith" and "some believers. . . belonged to the party of the Pharisees", to the point that St. James could tell St. Paul, "How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law." 379
596 The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus. 380 The Pharisees threatened to excommunicate his followers. 381 To those who feared that "everyone will believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish." 382 The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition. 383 The chief priests also threatened Pilate politically so that he would condemn Jesus to death. 384
597 The historical complexity of Jesus' trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost. 385 Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept "the ignorance" of the Jews of Jerusalem and even of their leaders. 386 Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: "His blood be on us and on our children!", a formula for ratifying a judicial sentence. 387
As the Church declared at the Second Vatican Council: . . . neither all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . the Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture. 388
598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured." 389 Taking into account the fact that our sins affect Christ himself, 390 the Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:
We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. And it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, "None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." We, however, profess to know him. And when we deny him by our deeds, we in some way seem to lay violent hands on him. 391
Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins. 392
599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: "This Jesus [was] delivered up according to the definite plan and foreknowledge of God." 393 This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God. 394
600 To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place." 395 For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness. 396
601 The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin. 397 Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures." 398 In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant. 399 Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant. 400 After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles. 401
602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: "You were ransomed from the futile ways inherited from your fathers... with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake." 402 Man's sins, following on original sin, are punishable by death. 403 By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God." 404
603 Jesus did not experience reprobation as if he himself had sinned. 405 But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: "My God, my God, why have you forsaken me?" 406 Having thus established him in solidarity with us sinners, God "did not spare his own Son but gave him up for us all", so that we might be "reconciled to God by the death of his Son". 407
604 By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins." 408 God "shows his love for us in that while we were yet sinners Christ died for us." 409
605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish." 410 He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us. 411 The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer." 412
606 The Son of God, who came down "from heaven, not to do [his] own will, but the will of him who sent [him]", 413 said on coming into the world, "Lo, I have come to do your will, O God." "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all." 414 From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work." 415 The sacrifice of Jesus "for the sins of the whole world" 416 expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "[for] I do as the Father has commanded me, so that the world may know that I love the Father." 417
607 The desire to embrace his Father's plan of redeeming love inspired Jesus' whole life, 418 for his redemptive passion was the very reason for his Incarnation. And so he asked, "And what shall I say? 'Father, save me from this hour'? No, for this purpose I have come to this hour." 419 And again, "Shall I not drink the cup which the Father has given me?" 420 From the cross, just before "It is finished", he said, "I thirst." 421
608 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the world". 422 By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover. 423 Christ's whole life expresses his mission: "to serve, and to give his life as a ransom for many." 424
609 By embracing in his human heart the Father's love for men, Jesus "loved them to the end", for "greater love has no man than this, that a man lay down his life for his friends." 425 In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men. 426 Indeed, out of love for his Father and for men, whom the Father wants to save, Jesus freely accepted his Passion and death: "No one takes [my life] from me, but I lay it down of my own accord." 427 Hence the sovereign freedom of God's Son as he went out to his death. 428
610 Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve Apostles "on the night he was betrayed". 429 On the eve of his Passion, while still free, Jesus transformed this Last Supper with the apostles into the memorial of his voluntary offering to the Father for the salvation of men: "This is my body which is given for you." "This is my blood of the covenant, which is poured out for many for the forgiveness of sins." 430
611 The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice. 431 Jesus includes the apostles in his own offering and bids them perpetuate it. 432 By doing so, the Lord institutes his apostles as priests of the New Covenant: "For their sakes I sanctify myself, so that they also may be sanctified in truth." 433
612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani, 434 making himself "obedient unto death". Jesus prays: "My Father, if it be possible, let this cup pass from me. . ." 435 Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death. 436 Above all, his human nature has been assumed by the divine person of the "Author of life", the "Living One". 437 By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for "he himself bore our sins in his body on the tree." 438
613 Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through "the Lamb of God, who takes away the sin of the world", 439 and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the "blood of the covenant, which was poured out for many for the forgiveness of sins". 440
614 This sacrifice of Christ is unique; it completes and surpasses all other sacrifices. 441 First, it is a gift from God the Father himself, for the Father handed his Son over to sinners in order to reconcile us with himself. At the same time it is the offering of the Son of God made man, who in freedom and love offered his life to his Father through the Holy Spirit in reparation for our disobedience. 442
615 "For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous." 443 By his obedience unto death, Jesus accomplished the substitution of the suffering Servant, who "makes himself an offering for sin," when "he bore the sin of many", and who "shall make many to be accounted righteous", for "he shall bear their iniquities". 444 Jesus atoned for our faults and made satisfaction for our sins to the Father. 445
616 It is love "to the end" 446 that confers on Christ's sacrifice its value as redemption and reparation, as atonement and satisfaction. He knew and loved us all when he offered his life. 447 Now "the love of Christ controls us, because we are convinced that one has died for all; therefore all have died." 448 No man, not even the holiest, was ever able to take on himself the sins of all men and offer himself as a sacrifice for all. The existence in Christ of the divine person of the Son, who at once surpasses and embraces all human persons, and constitutes himself as the Head of all mankind, makes possible his redemptive sacrifice for all.
617 The Council of Trent emphasizes the unique character of Christ's sacrifice as "the source of eternal salvation" 449 and teaches that "his most holy Passion on the wood of the cross merited justification for us." 450 And the Church venerates his cross as she sings: "Hail, O Cross, our only hope." 451
618 The cross is the unique sacrifice of Christ, the "one mediator between God and men". 452 But because in his incarnate divine person he has in some way united himself to every man, "the possibility of being made partners, in a way known to God, in the paschal mystery" is offered to all men. 453 He calls his disciples to "take up [their] cross and follow [him]", 454 for "Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps." 455 In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries. 456 This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering. 457
Apart from the cross there is no other ladder by which we may get to heaven. 458
619 "Christ died for our sins in accordance with the scriptures" (I Cor 15:3).
620 Our salvation flows from God's initiative of love for us, because "he loved us and sent his Son to be the expiation for our sins" (I Jn 4:10). "God was in Christ reconciling the world to himself" (2 Cor 5:19).
621 Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: "This is my body which is given for you" (Lk 22:19).
622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (Mt 20:28), that is, he "loved [his own] to the end" (Jn 13:1), so that they might be "ransomed from the futile ways inherited from [their] fathers" (I Pt 1:18).
623 By his loving obedience to the Father, "unto death, even death on a cross" (Phil 2:8), Jesus fulfils the atoning mission (cf. Is 53:10) of the suffering Servant, who will "make many righteous; and he shall bear their iniquities" (Is 53:11; cf. Rom 5:19).
624 "By the grace of God" Jesus tasted death "for every one". 459 In his plan of salvation, God ordained that his Son should not only "die for our sins" 460 but should also "taste death", experience the condition of death, the separation of his soul from his body, between the time he expired on the cross and the time he was raised from the dead. The state of the dead Christ is the mystery of the tomb and the descent into hell. It is the mystery of Holy Saturday, when Christ, lying in the tomb, 461 reveals God's great sabbath rest 462 after the fulfilment 463 of man's salvation, which brings peace to the whole universe. 464
625 Christ's stay in the tomb constitutes the real link between his passible state before Easter and his glorious and risen state today. The same person of the "Living One" can say, "I died, and behold I am alive for evermore": 465
God [the Son] did not impede death from separating his soul from his body according to the necessary order of nature, but has reunited them to one another in the Resurrection, so that he himself might be, in his person, the meeting point for death and life, by arresting in himself the decomposition of nature produced by death and so becoming the source of reunion for the separated parts. 466
626 Since the "Author of life" who was killed 467 is the same "living one [who has] risen", 468 the divine person of the Son of God necessarily continued to possess his human soul and body, separated from each other by death:
By the fact that at Chnst's death his soul was separated from his flesh, his one person is not itself divided into two persons; for the human body and soul of Christ have existed in the same way from the beginning of his earthly existence, in the divine person of the Word; and in death, although separated from each other, both remained with one and the same person of the Word. 469
627 Christ's death was a real death in that it put an end to his earthly human existence. But because of the union which the person of the Son retained with his body, his was not a mortal corpse like others, for "it was not possible for death to hold him"[NT] and therefore "divine power preserved Christ's body from corruption." 470 Both of these statements can be said of Christ: "He was cut off out of the land of the living", 471 and "My flesh will dwell in hope. For you will not abandon my soul to Hades, nor let your Holy One see corruption." 472 Jesus' Resurrection "on the third day" was the sign of this, also because bodily decay was held to begin on the fourth day after death. 473
628 Baptism, the original and full sign of which is immersion, efficaciously signifies the descent into the tomb by the Christian who dies to sin with Christ in order to live a new life. "We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." 474
629 To the benefit of every man, Jesus Christ tasted death (cf. Heb 2:9). It is truly the Son of God made man who died and was buried.
630 During Christ's period in the tomb, his divine person continued to assume both his soul and his body, although they were separated from each other by death. For this reason the dead Christ's body "saw no corruption" (Acts 13:37).
631 Jesus "descended into the lower parts of the earth. He who descended is he who also ascended far above all the heavens." 475 The Apostles' Creed confesses in the same article Christ's descent into hell and his Resurrection from the dead on the third day, because in his Passover it was precisely out of the depths of death that he made life spring forth:
Christ, that Morning Star, who came back from the dead,
and shed his peaceful light on all mankind,
your Son who lives and reigns for ever and ever. Amen. 476
632 The frequent New Testament affirmations that Jesus was "raised from the dead" presuppose that the crucified one sojourned in the realm of the dead prior to his resurrection. 477 This was the first meaning given in the apostolic preaching to Christ's descent into hell: that Jesus, like all men, experienced death and in his soul joined the others in the realm of the dead. But he descended there as Saviour, proclaiming the Good News to the spirits imprisoned there. 478
633 Scripture calls the abode of the dead, to which the dead Christ went down, "hell" - Sheol in Hebrew or Hades in Greek - because those who are there are deprived of the vision of God. 479 Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into "Abraham's bosom": 480 "It is precisely these holy souls, who awaited their Saviour in Abraham's bosom, whom Christ the Lord delivered when he descended into hell." 481 Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him. 482
634 "The gospel was preached even to the dead." 483 The descent into hell brings the Gospel message of salvation to complete fulfilment. This is the last phase of Jesus' messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ's redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.
635 Christ went down into the depths of death so that "the dead will hear the voice of the Son of God, and those who hear will live." 484 Jesus, "the Author of life", by dying destroyed "him who has the power of death, that is, the devil, and [delivered] all those who through fear of death were subject to lifelong bondage." 485 Henceforth the risen Christ holds "the keys of Death and Hades", so that "at the name of Jesus every knee should bow, in heaven and on earth and under the earth." 486
Today a great silence reigns on earth, a great silence and a great stillness. A great silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. . . He has gone to search for Adam, our first father, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow Adam in his bonds and Eve, captive with him - He who is both their God and the son of Eve. . . "I am your God, who for your sake have become your son. . . I order you, O sleeper, to awake. I did not create you to be a prisoner in hell. Rise from the dead, for I am the life of the dead." 487
636 By the expression "He descended into hell", the Apostles' Creed confesses that Jesus did really die and through his death for us conquered death and the devil "who has the power of death" (Heb 2:14).
637 In his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened heaven's gates for the just who had gone before him.
638 "We bring you the good news that what God promised to the fathers, this day he has fulfilled to us their children by raising Jesus." 488 The Resurrection of Jesus is the crowning truth of our faith in Christ, a faith believed and lived as the central truth by the first Christian community; handed on as fundamental by Tradition; established by the documents of the New Testament; and preached as an essential part of the Paschal mystery along with the cross:
Christ is risen from the dead!
Dying, he conquered death;
To the dead, he has given life. 489
639 The mystery of Christ's resurrection is a real event, with manifestations that were historically verified, as the New Testament bears witness. In about A.D. 56 St. Paul could already write to the Corinthians: "I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, and that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the Twelve. . ." 490 The Apostle speaks here of the living tradition of the Resurrection which he had learned after his conversion at the gates of Damascus. 491
640 "Why do you seek the living among the dead? He is not here, but has risen." 492 The first element we encounter in the framework of the Easter events is the empty tomb. In itself it is not a direct proof of Resurrection; the absence of Christ's body from the tomb could be explained otherwise. 493 Nonetheless the empty tomb was still an essential sign for all. Its discovery by the disciples was the first step toward recognizing the very fact of the Resurrection. This was the case, first with the holy women, and then with Peter. 494 The disciple "whom Jesus loved" affirmed that when he entered the empty tomb and discovered "the linen cloths lying there", "he saw and believed". 495 This suggests that he realized from the empty tomb's condition that the absence of Jesus' body could not have been of human doing and that Jesus had not simply returned to earthly life as had been the case with Lazarus. 496
641 Mary Magdalene and the holy women who came to finish anointing the body of Jesus, which had been buried in haste because the Sabbath began on the evening of Good Friday, were the first to encounter the Risen One. 497 Thus the women were the first messengers of Christ's Resurrection for the apostles themselves. 498 They were the next to whom Jesus appears: first Peter, then the Twelve. Peter had been called to strengthen the faith of his brothers, 499 and so sees the Risen One before them; it is on the basis of his testimony that the community exclaims: "The Lord has risen indeed, and has appeared to Simon!" 500
642 Everything that happened during those Paschal days involves each of the apostles - and Peter in particular - in the building of the new era begun on Easter morning. As witnesses of the Risen One, they remain the foundation stones of his Church. The faith of the first community of believers is based on the witness of concrete men known to the Christians and for the most part still living among them. Peter and the Twelve are the primary "witnesses to his Resurrection", but they are not the only ones - Paul speaks clearly of more than five hundred persons to whom Jesus appeared on a single occasion and also of James and of all the apostles. 501
643 Given all these testimonies, Christ's Resurrection cannot be interpreted as something outside the physical order, and it is impossible not to acknowledge it as an historical fact. It is clear from the facts that the disciples' faith was drastically put to the test by their master's Passion and death on the cross, which he had foretold. 502 The shock provoked by the Passion was so great that at least some of the disciples did not at once believe in the news of the Resurrection. Far from showing us a community seized by a mystical exaltation, the Gospels present us with disciples demoralized ("looking sad" 503) and frightened. For they had not believed the holy women returning from the tomb and had regarded their words as an "idle tale". 504 When Jesus reveals himself to the Eleven on Easter evening, "he upbraided them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen." 505
644 Even when faced with the reality of the risen Jesus the disciples are still doubtful, so impossible did the thing seem: they thought they were seeing a ghost. "In their joy they were still disbelieving and still wondering." 506 Thomas will also experience the test of doubt and St. Matthew relates that during the risen Lord's last appearance in Galilee "some doubted." 507 Therefore the hypothesis that the Resurrection was produced by the apostles' faith (or credulity) will not hold up. On the contrary their faith in the Resurrection was born, under the action of divine grace, from their direct experience of the reality of the risen Jesus.
645 By means of touch and the sharing of a meal, the risen Jesus establishes direct contact with his disciples. He invites them in this way to recognize that he is not a ghost and above all to verify that the risen body in which he appears to them is the same body that had been tortured and crucified, for it still bears the traces of his Passion. 508 Yet at the same time this authentic, real body possesses the new properties of a glorious body: not limited by space and time but able to be present how and when he wills; for Christ's humanity can no longer be confined to earth, and belongs henceforth only to the Father's divine realm. 509 For this reason too the risen Jesus enjoys the sovereign freedom of appearing as he wishes: in the guise of a gardener or in other forms familiar to his disciples, precisely to awaken their faith. 510
646 Christ's Resurrection was not a return to earthly life, as was the case with the raisings from the dead that he had performed before Easter: Jairus' daughter, the young man of Naim, Lazarus. These actions were miraculous events, but the persons miraculously raised returned by Jesus' power to ordinary earthly life. At some particular moment they would die again. Christ's Resurrection is essentially different. In his risen body he passes from the state of death to another life beyond time and space. At Jesus' Resurrection his body is filled with the power of the Holy Spirit: he shares the divine life in his glorious state, so that St. Paul can say that Christ is "the man of heaven". 511
647 O truly blessed Night, sings the Exsultet of the Easter Vigil, which alone deserved to know the time and the hour when Christ rose from the realm of the dead! 512 But no one was an eyewitness to Christ's Resurrection and no evangelist describes it. No one can say how it came about physically. Still less was its innermost essence, his passing over to another life, perceptible to the senses. Although the Resurrection was an historical event that could be verified by the sign of the empty tomb and by the reality of the apostles' encounters with the risen Christ, still it remains at the very heart of the mystery of faith as something that transcends and surpasses history. This is why the risen Christ does not reveal himself to the world, but to his disciples, "to those who came up with him from Galilee to Jerusalem, who are now his witnesses to the people." 513
648 Christ's Resurrection is an object of faith in that it is a transcendent intervention of God himself in creation and history. In it the three divine persons act together as one, and manifest their own proper characteristics. The Father's power "raised up" Christ his Son and by doing so perfectly introduced his Son's humanity, including his body, into the Trinity. Jesus is conclusively revealed as "Son of God in power according to the Spirit of holiness by his Resurrection from the dead". 514 St. Paul insists on the manifestation of God's power 515 through the working of the Spirit who gave life to Jesus' dead humanity and called it to the glorious state of Lordship.
649 As for the Son, he effects his own Resurrection by virtue of his divine power. Jesus announces that the Son of man will have to suffer much, die, and then rise. 516 Elsewhere he affirms explicitly: "I lay down my life, that I may take it again. . . I have power to lay it down, and I have power to take it again." 517 "We believe that Jesus died and rose again." 518
650 The Fathers contemplate the Resurrection from the perspective of the divine person of Christ who remained united to his soul and body, even when these were separated from each other by death: "By the unity of the divine nature, which remains present in each of the two components of man, these are reunited. For as death is produced by the separation of the human components, so Resurrection is achieved by the union of the two." 519
651 "If Christ has not been raised, then our preaching is in vain and your faith is in vain." 520 The Resurrection above all constitutes the confirmation of all Christ's works and teachings. All truths, even those most inaccessible to human reason, find their justification if Christ by his Resurrection has given the definitive proof of his divine authority, which he had promised.
652 Christ's Resurrection is the fulfilment of the promises both of the Old Testament and of Jesus himself during his earthly life. 521 The phrase "in accordance with the Scriptures" 522 indicates that Christ's Resurrection fulfilled these predictions.
653 The truth of Jesus' divinity is confirmed by his Resurrection. He had said: "When you have lifted up the Son of man, then you will know that I am he." 523 The Resurrection of the crucified one shows that he was truly "I AM", the Son of God and God himself. So St. Paul could declare to the Jews: "What God promised to the fathers, this he has fulfilled to us their children by raising Jesus; as also it is written in the second psalm, 'You are my Son, today I have begotten you.'" 524 Christ's Resurrection is closely linked to the Incarnation of God's Son, and is its fulfilment in accordance with God's eternal plan.
654 The Paschal mystery has two aspects: by his death, Christ liberates us from sin; by his Resurrection, he opens for us the way to a new life. This new life is above all justification that reinstates us in God's grace, "so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." 525 Justification consists in both victory over the death caused by sin and a new participation in grace. 526 It brings about filial adoption so that men become Christ's brethren, as Jesus himself called his disciples after his Resurrection: "Go and tell my brethren." 527 We are brethren not by nature, but by the gift of grace, because that adoptive filiation gains us a real share in the life of the only Son, which was fully revealed in his Resurrection.
655 Finally, Christ's Resurrection - and the risen Christ himself is the principle and source of our future resurrection: "Christ has been raised from the dead, the first fruits of those who have fallen asleep. . . For as in Adam all die, so also in Christ shall all be made alive." 528 The risen Christ lives in the hearts of his faithful while they await that fulfilment. In Christ, Christians "have tasted. . . the powers of the age to come" 529 and their lives are swept up by Christ into the heart of divine life, so that they may "live no longer for themselves but for him who for their sake died and was raised." 530
656 Faith in the Resurrection has as its object an event which as historically attested to by the disciples, who really encountered the Risen One. At the same time, this event is mysteriously transcendent insofar as it is the entry of Christ's humanity into the glory of God.
657 The empty tomb and the linen cloths lying there signify in themselves that by God's power Christ's body had escaped the bonds of death and corruption. They prepared the disciples to encounter the Risen Lord.
658 Christ, "the first-born from the dead" (Col 1:18), is the principle of our own resurrection, even now by the justification of our souls (cf. Rom 6:4), and one day by the new life he will impart to our bodies (cf.: Rom 8:11).
659 "So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God." 531 Christ's body was glorified at the moment of his Resurrection, as proved by the new and supernatural properties it subsequently and permanently enjoys. 532 But during the forty days when he eats and drinks familiarly with his disciples and teaches them about the kingdom, his glory remains veiled under the appearance of ordinary humanity. 533 Jesus' final apparition ends with the irreversible entry of his humanity into divine glory, symbolized by the cloud and by heaven, where he is seated from that time forward at God's right hand. 534 Only in a wholly exceptional and unique way would Jesus show himself to Paul "as to one untimely born", in a last apparition that established him as an apostle. 535
660 The veiled character of the glory of the Risen One during this time is intimated in his mysterious words to Mary Magdalene: "I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God." 536 This indicates a difference in manifestation between the glory of the risen Christ and that of the Christ exalted to the Father's right hand, a transition marked by the historical and transcendent event of the Ascension.
661 This final stage stays closely linked to the first, that is, to his descent from heaven in the Incarnation. Only the one who "came from the Father" can return to the Father: Christ Jesus. 537 "No one has ascended into heaven but he who descended from heaven, the Son of man." 538 Left to its own natural powers humanity does not have access to the "Father's house", to God's life and happiness. 539 Only Christ can open to man such access that we, his members, might have confidence that we too shall go where he, our Head and our Source, has preceded us. 540
662 "And I, when I am lifted up from the earth, will draw all men to myself." 541 The lifting up of Jesus on the cross signifies and announces his lifting up by his Ascension into heaven, and indeed begins it. Jesus Christ, the one priest of the new and eternal Covenant, "entered, not into a sanctuary made by human hands. . . but into heaven itself, now to appear in the presence of God on our behalf." 542 There Christ permanently exercises his priesthood, for he "always lives to make intercession" for "those who draw near to God through him". 543 As "high priest of the good things to come" he is the centre and the principal actor of the liturgy that honours the Father in heaven. 544
663 Henceforth Christ is seated at the right hand of the Father: "By 'the Father's right hand' we understand the glory and honour of divinity, where he who exists as Son of God before all ages, indeed as God, of one being with the Father, is seated bodily after he became incarnate and his flesh was glorified." 545
664 Being seated at the Father's right hand signifies the inauguration of the Messiah's kingdom, the fulfilment of the prophet Daniel's vision concerning the Son of man: "To him was given dominion and glory and kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed." 546 After this event the apostles became witnesses of the "kingdom [that] will have no end". 547
665 Christ's Ascension marks the definitive entrance of Jesus' humanity into God's heavenly domain, whence he will come again (cf. Acts 1:11); this humanity in the meantime hides him from the eyes of men (cf. Col 3:3).
666 Jesus Christ, the head of the Church, precedes us into the Father's glorious kingdom so that we, the members of his Body, may live in the hope of one day being with him for ever.
667 Jesus Christ, having entered the sanctuary of heaven once and for all, intercedes constantly for us as the mediator who assures us of the permanent outpouring of the Holy Spirit.
668 "Christ died and lived again, that he might be Lord both of the dead and of the living." 548 Christ's Ascension into heaven signifies his participation, in his humanity, in God's power and authority. Jesus Christ is Lord: he possesses all power in heaven and on earth. He is "far above all rule and authority and power and dominion", for the Father "has put all things under his feet." 549 Christ is Lord of the cosmos and of history. In him human history and indeed all creation are "set forth" and transcendently fulfilled. 550
669 As Lord, Christ is also head of the Church, which is his Body. 551 Taken up to heaven and glorified after he had thus fully accomplished his mission, Christ dwells on earth in his Church. The redemption is the source of the authority that Christ, by virtue of the Holy Spirit, exercises over the Church. "The kingdom of Christ [is] already present in mystery", "on earth, the seed and the beginning of the kingdom". 552
670 Since the Ascension God's plan has entered into its fulfilment. We are already at "the last hour". 553 "Already the final age of the world is with us, and the renewal of the world is irrevocably under way; it is even now anticipated in a certain real way, for the Church on earth is endowed already with a sanctity that is real but imperfect." 554 Christ's kingdom already manifests its presence through the miraculous signs that attend its proclamation by the Church. 555
671 Though already present in his Church, Christ's reign is nevertheless yet to be fulfilled "with power and great glory" by the King's return to earth. 556 This reign is still under attack by the evil powers, even though they have been defeated definitively by Christ's Passover. 557 Until everything is subject to him, "until there be realized new heavens and a new earth in which justice dwells, the pilgrim Church, in her sacraments and institutions, which belong to this present age, carries the mark of this world which will pass, and she herself takes her place among the creatures which groan and travail yet and await the revelation of the sons of God." 558 That is why Christians pray, above all in the Eucharist, to hasten Christ's return by saying to him: 559 Marana tha! "Our Lord, come!" 560
672 Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the messianic kingdom awaited by Israel 561 which, according to the prophets, was to bring all men the definitive order of justice, love and peace. 562 According to the Lord, the present time is the time of the Spirit and of witness, but also a time still marked by "distress" and the trial of evil which does not spare the Church 563 and ushers in the struggles of the last days. It is a time of waiting and watching. 564
673 Since the Ascension Christ's coming in glory has been imminent, 565 even though "it is not for you to know times or seasons which the Father has fixed by his own authority." 566. This eschatological coming could be accomplished at any moment, even if both it and the final trial that will precede it are "delayed". 567
674 The glorious Messiah's coming is suspended at every moment of history until his recognition by "all Israel", for "a hardening has come upon part of Israel" in their "unbelief" toward Jesus. 568 St. Peter says to the Jews of Jerusalem after Pentecost: "Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old." 569 St. Paul echoes him: "For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?" 570 The "full inclusion" of the Jews in the Messiah's salvation, in the wake of "the full number of the Gentiles", 571 will enable the People of God to achieve "the measure of the stature of the fullness of Christ", in which "God may be all in all". 572
675 Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers. 573 The persecution that accompanies her pilgrimage on earth 574 will unveil the "mystery of iniquity" in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh. 575
676 The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, 576 especially the "intrinsically perverse" political form of a secular messianism. 577
677 The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection. 578 The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God's victory over the final unleashing of evil, which will cause his Bride to come down from heaven. 579 God's triumph over the revolt of evil will take the form of the Last Judgement after the final cosmic upheaval of this passing world. 580
678 Following in the steps of the prophets and John the Baptist, Jesus announced the judgement of the Last Day in his preaching. 581 Then will the conduct of each one and the secrets of hearts be brought to light. 582 Then will the culpable unbelief that counted the offer of God's grace as nothing be condemned. 583 Our attitude to our neighbour will disclose acceptance or refusal of grace and divine love. 584 On the Last Day Jesus will say: "Truly I say to you, as you did it to one of the least of these my brethren, you did it to me." 585
679 Christ is Lord of eternal life. Full right to pass definitive judgement on the works and hearts of men belongs to him as redeemer of the world. He "acquired" this right by his cross. The Father has given "all judgement to the Son". 586 Yet the Son did not come to judge, but to save and to give the life he has in himself. 587 By rejecting grace in this life, one already judges oneself, receives according to one's works, and can even condemn oneself for all eternity by rejecting the Spirit of love. 588
680 Christ the Lord already reigns through the Church, but all the things of this world are not yet subjected to him. The triumph of Christ's kingdom will not come about without one last assault by the powers of evil.
681 On Judgement Day at the end of the world, Christ will come in glory to achieve the definitive triumph of good over evil which, like the wheat and the tares, have grown up together in the course of history.
682 When he comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works, and according to his acceptance or refusal of grace.
1 Gal 4:4-5.
2 Mk 1:1.
3 Mk 1:11; cf. Lk 1:5, 68.
4 Jn 13:3.
5 Jn 3:13; 6:33.
6 I Jn 4:2.
7 Jn 1:14, 16.
8 Mt 16:16.
9 Cf. Mt 16:18; St. Leo the Great, Sermo 4, 3: PL 54,150 - 152; 51,1: PL 54, 309B; 62, 2: PL 54, 350-351; 83, 3: PL 54, 431-432.
10 Eph 3:8.
11 Acts 4:20.
12 I Jn 1:1-4.
13 CT 5.
14 CT 5.
15 CT 5.
16 CT 6; cf. Jn 7:16.
17 Phil 3:8-11.
18 Cf. Lk 1:31.
19 Mt 1:21; cf. 2:7.
20 Deut 5:6.
21 Cf. Ps 51:4, 12.
22 Cf. Ps 79:9.
23 Cf. Jn 3:18; Acts 2:21; 5:41; 3 Jn 7; Rom 10:6-13.
24 Acts 4:12; cf. 9:14; Jas 2:7.
25 Cf. Ex 25:22; Lev 16:2,15-16; Num 7:89; Sir 50:20; Heb 9:5, 7.
26 Rom 3:25; 2 Cor 5:19.
27 Phil 2:9-10; cf. Jn 12:28.
28 Cf. Acts 16:16-18; 19:13-16; Mk 16:17; Jn 15:16.
29 Cf. Ex 29:7; Lev 8:12; I Sam 9:16; 10:1; 16:1, 12-13; I Kings 1:39; 19:16.
30 Cf. Ps 2:2; Acts 4:26-27.
31 Cf. Isa 11:2; 61:1; Zech 4:14; 6:13; Lk 4:16-21.
32 Lk 2:11.
33 Jn 10:36; cf. Lk 1:35.
34 Mt 1:20; cf. 1:16; Rom 1:1; 2 Tim 2:8; Rev 22:16.
35 St. Irenaeus, Adv. haeres. 3, 18, 3: PG 7/1, 934.
36 Acts 10:38; Jn 1:31.
37 Mk 1:24; Jn 6:69; Acts 3:14.
38 Cf. Mt 2:2; 9:27; 12:23; 15:22; 20:30; 21:9.15.
39 Cf. Jn 4:25-26; 6:15; 11:27; Mt 22:41-46; Lk 24:21.
40 Cf. Mt 16:16-23.
41 Jn 3:13; Mt 20:28; cf. Jn 6:62; Dan 7:13; Isa 53:10-12.
42 Cf. Jn 19:19-22; Lk 23:39-43.
43 Acts 2:36.
44 Cf. Deut 14:1; (LXX) 32:8; Job 1:6; Ex 4:22; Hos 2:1; 11:1; Jer 3:19; Sir 36:11; Wis 18:13; 2 Sam 7:14; Ps 82:6.
45 Cf. I Chr 17:13; Ps 2:7; Mt 27:54; Lk 23:47.
46 Mt 16:16-17.
47 Gal 1:15-16.
48 Acts 9:20.
49 Cf. I Thess 1:10; Jn 20:31; Mt 16:18.
50 Lk 22:70; cf. Mt 26:64; Mk 14:61-62.
51 Cf. Mt 11:27; 21:34-38; 24:36.
52 Mt 5:48; 6:8-9; 7:21; Lk 11:13; Jn 20:17.
53 Cf. Mt 3:17; cf. 17:5.
54 Jn 3:16; cf. 10:36.
55 Jn 3:18.
56 Mk 15:39.
57 Rom 1:3; cf. Acts 13:33.
58 Jn 1:14.
59 Cf. Ex 3:14.
60 Cf. I Cor 2:8.
61 Cf. Mt 22:41-46; cf. Acts 2:34-36; Heb 1:13; Jn 13:13.
62 Cf Mt 8:2; 14:30; 15:22; et al.
63 Cf. Lk 1:43; 2:11.
64 Jn 20:28; 21:7.
65 Cf. Acts 2:34-36; Rom 9:5; Titus 2:13; Rev 5:13; Phil 2:6.
66 Cf. Rom 10:9; I Cor 12:3; Phil 2:9-11.
67 Cf. Rev 11:15; Mk 12:17; Acts 5:29.
68 GS 10 § 3; Cf. 45 § 2.
69 I Cor 16:22; Rev 22:20.
70 I Jn 4:10; 4:14; 3:5.
71 St. Gregory of Nyssa, Orat. catech 15: PG 45, 48B.
72 I Jn 4:9.
73 Jn 3:16.
74 Mt 11:29; Jn 14:6.
75 Mk 9:7; cf. Deut 6:4-5.
76 Jn 15:12.
77 Cf. Mk 8:34.
78 2 Pt 1:4.
79 St. Irenaeus, Adv. haeres. 3, 19, 1: PG 7/1, 939.
80 St. Athanasius, De inc. 54, 3: PG 25, 192B.
81 St. Thomas Aquinas, Opusc. 57, 1-4.
82 Jn 1:14.
83 Phil 2:5-8; cf. LH, Saturday, Canticle at Evening Prayer.
84 Heb 10:5-7, citing Ps 40:6-8 ([7-9] LXX).
85 I Jn 4:2.
86 1 Tim 3:16.
87 Cf. I Jn 4:2-3; 2 Jn 7.
88 Council of Nicaea I (325): DS 130, 126.
89 Council of Ephesus (431): DS 250.
90 Council of Ephesus: DS 251.
91 Council of Chalcedon (451): DS 301; cf. Heb 4:15.
92 Council of Chalcedon: DS 302.
93 Council of Constantinople II (553): DS 424.
94 Council of Constantinople II (553): DS 432; cf. DS 424; Council of Ephesus, DS 255.
95 LH, January 1, Antiphon for Morning Prayer; cf. St. Leo the Great, Sermo in nat. Dom. 1, 2; PL 54, 191-192.
96 Liturgy of St. John Chrysostom, Troparion O monogenes.
97 GS 22 § 2.
98 Cf. Jn 14:9-10.
99 GS 22 § 2.
100 Cf. Damasus 1: DS 149.
101 Lk 2:52.
102 Cf. Mk 6:38; 8:27; Jn 11:34; etc.
103 Phil 2:7.
104 Cf. St. Gregory the Great, "Sicut aqua" ad Eulogium, Epist. Lib. 10, 39 PL 77, 1097 Aff.; DS 475.
105 St. Maximus the Confessor, Qu. et dub. 66 PG 90, 840A.
106 Cf. Mk 14:36; Mt 11:27; Jn 1:18; 8:55; etc.
107 Cf. Mk 2:8; Jn 2:25; 6:61; etc.
108 Cf. Mk 8:31; 9:31; 10:33-34; 14:18-20, 26-30.
109 Cf. Mk 13:32, Acts 1:7.
110 Cf. Council of Constantinople III (681): DS 556-559.
111 Council of Constantinople III: DS 556.
112 Cf. Council of the Lateran (649): DS 504.
113 Cf. Gal 3:1; cf. Council of Nicaea II (787): DS 600-603.
114 Roman Missal, Preface of Christmas I.
115 Council of Nicaea II: DS 601.
116 Gal 2:20.
117 Cf. Jn 19:34.
118 Pius XII, Enc. Haurietis aquas (1956): DS 3924; cf. DS 3812.
119 Gal 4:4.
120 Col 2:9.
121 Lk 1:34-35 (Greek).
122 Cf. Jn 16:14-15.
123 Cf. Mt 1:20; 2:1-12; Lk 1:35; 2:8-20; Jn 1:3 1-34; 2:11.
124 Acts 10:38.
125 Gal 4:4; Heb 10:5.
126 Lk 1:26-27.
127 LG 56; cf. LG 61.
128 Cf. Gen 3:15, 20.
129 Cf. Gen 18:10-14; 21:1-2.
130 Cf. I Cor 1:17; I Sam 1.
131 LG 55.
132 LG 56.
133 Lk 1:28.
134 Lk 1:28.
135 Pius IX, Ineffabilis Deus (1854): DS 2803.
136 LG 53, 56.
137 Cf. Eph 1:3-4.
138 LG 56.
139 Lk 1:28-38; cf. Rom 1:5.
140 Cf. LG 56.
141 St. Irenaeus, Adv. haeres. 3, 22, 4: PG 7/1, 959A.
142 St. Irenaeus, Adv. haeres. 3, 22, 4: PG 7/1, 959A.
143 LG 56; St. Epiphanius, Panarion 2, 78, 18: PG 42, 728CD-729AB; St. Jerome, Ep. 22, 21: PL 22, 408.
144 Lk 1:43; Jn 2:1; 19:25; cf. Mt 13:55; et al.
145 Council of Ephesus (431): DS 251.
146 Council of the Lateran (649): DS 503; cf. DS 10-64.
147 St. Ignatius of Antioch, Ad Smyrn 1-2: Apostolic Fathers, ed. J. B. Lightfoot (London: Macmillan, 1889), 11/2, 289-293; SCh 10, 154-156; cf. Rom 1:3; Jn 1:13.
148 Mt 1:18-25; Lk 1:26-38.
149 Mt 1:20.
150 Isa 7:14 in the LXX, quoted in Mt 1:23 (Gk.).
151 Cf. St. Justin, Dial. 99, 7: PG 6, 708-709; Origen, Contra Celsum 1, 32, 69: PG 11, 720-721; et al.
152 Dei Filius 4: DS 3016.
153 St. Ignatius of Antioch, Ad Eph. 19, 1: AF 11/2 76-80; SCh 10, 88; cf. I Cor 2:8.
154 Cf. DS 291; 294; 427; 442; 503; 571; 1880.
155 LG 57.
156 Cf. LG 52.
157 Cf. Mk 3:31-35; 6:3; I Cor 9:5; Gal 1:19.
158 Mt 13:55; 28:1; cf. Mt 27:56.
159 Cf. Gen 13:8; 14:16; 29:15; etc.
160 LG 63; cf. Jn 19:26-27; Rom 8:29; Rev 12:17.
161 Council of Friuli (796): DS 619; cf. Lk 2:48-49.
162 I Cor 15:45,47.
163 Jn 3:34.
164 Jn 1:16; cf. Col 1:18.
165 Lk 1:34; cf. Jn 3:9.
166 Jn 1:13.
167 Cf. 2 Cor 11:2.
168 LG 63; cf. l Cor 7:34-35.
169 St. Augustine, De virg. 3: PL 40, 398.
170 LG 64; cf. 63.
171 Acts 1:1-2
172 Cf. Jn 20:30.
173 Jn 20:31.
174 Cf. Mk 1:1; Jn 21:24.
175 Cf Lk 2:7; Mt 27: 48; Jn 20:7.
176 Col 2:9.
177 Jn 14:9; Lk 9:35; cf. Mt 17:5; Mk 9:7, "my beloved Son".
178 Jn 4:9.
179 Cf. Eph 1:7; Col 1:13-14; I Pt 1:18-19.
180 Cf. 2 Cor 8:9.
181 Cf. Lk 2:51.
182 Cf. Jn 15:3.
183 Mt 8:17; cf. Isa 53:4.
184 Cf. Rom 4:25.
185 St. Irenaeus, Adv. haeres. 3, 18, 1: PG 7/1, 932.
186 St. Irenaeus, Adv. haeres. 3, 18, 7: PG 7/1, 937; cf. 2, 22, 4.
187 John Paul II, RH 11 .
188 I Cor 15:3; Rom 4:25.
189 I Jn 2:1 Heb 7:25.
190 Heb 9:24.
191 GS 38; cf. Rom 15:5; Phil 2:5.
192 Cf. Jn 13:15; Lk 11:1; Mt 5:11-12.
193 GS 22 § 2.
194 St. John Eudes: LH, week 33, Friday, OR.
195 Heb 9:15.
196 Cf. Acts 13:24; Mt 3:3.
197 Lk 1:76; cf. 7:26; Mt 11:13.
198 Jn 1:29; cf. Acts 1:22; Lk 1:41; 16:16; Jn 3:29.
199 Lk 1:17; cf. Mk 6:17-29.
200 Cf Rev 22:17.
201 Jn 3:30.
202 Cf. Lk 2:61.
203 Cf. Lk 2:8-20.
204 Kontakion of Romanos the Melodist.
205 Cf. Mt 18:3-4.
206 Jn 3:7; 1:13; 1:12; cf. Mt 23:12.
207 Cf. Gal 4:19.
208 LH, Antiphon I of Evening Prayer for January 1st.
209 Cf. Lk 2:21.
210 Cf. Gal 4:4.
211 Cf. Col 2:11-13.
212 Mt 2:1; cf. LH, Epiphany, Evening Prayer II, Antiphon at the Canticle of Mary.
213 Cf Mt 2:2; Num 24:17-19; Rev 22:16.
214 Cf Jn 4:22; Mt 2:4-6.
215 St. Leo the Great, Sermo 3 in epiphania Domini 1-3, 5: PL 54, 242; LH, Epiphany, OR; Roman Missal, Easter Vigil 26, Prayer after the third reading.
216 Cf. Lk 2:22-39; Ex 13:2, 12-13.
217 Cf. Mt 2:13-18.
218 Jn 1:11.
219 Cf. Jn 15:20.
220 Cf. Mt 2:15; Hos 11:1.
221 Cf. Gal 4:4.
222 Lk 2:51-52.
223 Lk 22:42.
224 Cf. Rom 5:19.
225 Paul VI at Nazareth, January 5, 1964:
LH, Feast of the Holy Family, OR.
226 Cf. Lk 2:41-52.
227 Lk 2:49 alt.
228 Cf. Lk 3:23; Acts 1:22.
229 Lk 3:3.
230 Cf. Lk 3:10-14; Mt 3:7; 21:32.
231 Mt 3:13-17.
232 Jn 1:29; cf. Isa 53:12.
233 Cf. Mk 10:38; Lk 12:50.
234 Mt 3:15; cf. 26:39.
235 Cf. Lk 3:22; Isa 42:1.
236 Jn 1:32-33; cf. Isa 11:2.
237 Mt 3:16.
238 Rom 6:4.
239 St. Gregory of Nazianzus, Oratio 40, 9: PG 36, 369.
240 St. Hilary of Poitiers, In Matth. 2, 5: PL 9, 927.
241 Cf. Mk 1:12-13.
242 Lk 4:13.
243 Cf. Ps 95:10; Mk 3:27
244 Cf. Mt 16:2 1-23.
245 Heb 4:15.
246 Mk 1:14-15.
247 LG 3.
248 LG 2.
249 LG 5.
250 Jn 12:32; cf. LG 3.
251 Cf. Mt 8:11; 10:5-7; 28:19.
252 LG 5; cf. Mk 4:14, 26-29; Lk 12:32.
253 Lk 4:18; cf. 7:22.
254 Mt 5:3.
255 Cf. Mt 11:25.
256 Cf. Mt 21:18; Mk 2:23-26; Jn 4:6-7; 19:28; Lk 9:58.
257 Cf. Mt 25:31-46.
258 Mk 2:17; cf. l Tim 1:15.
259 Lk 15:7; cf. 7:11-32.
260 Mt 26:28.
261 Cf. Mk 4:33-34.
262 Cf. Mt 13:44-45; 22:1-14.
263 Cf. Mt 21:28-32.
264 Cf. Mt 13:3-9.
265 Cf. Mt 25:14-30.
266 Mt 13:11.
267 Mk 4:11; cf. Mt 13:10-15.
268 Acts 2:22; cf. Lk 7:18-23.
269 cf. Jn 5:36; 10:25, 38.
270 Cf. Mk 5:25-34; 10:52; etc.
271 Cf. Jn 10:31-38.
272 Mt 11:6.
273 Cf. Jn 11:47-48; Mk 3:22.
274 Cf. Jn 6:5-15; Lk 19:8; Mt 11:5.
275 Cf. Lk 12:13-14; Jn 18:36.
276 Cf. Jn 8:34-36.
277 Mt 12:26, 28.
278 Jn 12:31; cf. Lk 8:26-39.
279 LH, Lent, Holy Week, Evening Prayer, Hymn Vexilla Regis: Regnavit a ligno Deus.
280 Cf. Mk 3:13-19.
281 Lk 9:2.
282 Lk 22:29-30.
283 Cf. Mk 3:16; 9:2; Lk 24:34; I Cor 15:5.
284 Mt 16:18.
285 I Pt 2:4.
286 Cf. Lk 22:32.
287 Mt 16:19.
288 Jn 21:15-17; Cf. 10:11.
289 Cf. Mt 18:18.
290 Mt 16:21.
291 Cf. Mt 16:22-23; 17:23; Lk 9:45.
292 Cf. Mt 17:1-8 and parallels; 2 Pt 1:16-18.
293 Lk 9:31.
294 Lk 9:35.
295 Lk 24:26.
296 Cf. Lk 24:27.
297 Cf. Isa 42:1.
298 St. Thomas Aquinas, STh III, 45, 4, ad 2.
299 Byzantine Liturgy, Feast of the Transfiguration, Kontakion.
300 St. Thomas Aquinas, STh III, 45, 4, ad 2.
301 Phil 3:21.
302 Acts 14:22.
303 St. Augustine, Sermo 78, 6: PL 38, 492-493; cf. Lk 9:33.
304 Lk 9:51; cf. Jn 13:1.
305 Lk 13:33; cf. Mk 8:31-33; 9:31-32; 10:32-34.
306 Mt 23:37.
307 Lk 19:41-42.
308 Lk 1:32; cf. Mt 21:1-11; Jn 6:15.
309 Ps 24:7-10; Zech 9:9.
310 Cf. Jn 18:37.
311 Cf. Mt 21:15-16; cf. Ps 8:3; Lk 19:38; 2:14.
312 Cf. Ps 118:26.
313 Heb 9:26.
314 Lk 24:26-27, 44-45.
315 Mk 8:31; Mt 20:19.
316 Cf. DV 19.
317 Cf. Mk 3:6; 14:1.
318 Cf. Mt 12:24; Mk 2:7,14-17; 3:1-6; 7:14-23.
319 Cf. Mk 3:22; Jn 8:48; 10:20.
320 Cf. Mk 2:7; Jn 5:18; 7:12, 52; 8:59; 10:31, 33.
321 Lk 2:34.
322 Cf. Jn 1:19; 2:18; 5:10; 7:13; 9:22; 18:12; 19:38; 20:19.
323 Jn 7:48-49.
324 Cf. Lk 13:31.
325 Cf. Lk 7:36; 14:1.
326 Cf. Mt 22:23-34; Lk 20:39.
327 Cf. Mt 6:18.
328 Cf. Mk 12:28-34.
329 Mt 5:17-19.
330 Mt 5:19.
331 Cf. Jn 8:46.
332 Cf. Jn 7:19; Acts 13:38-41; 15:10.
333 Jas 2:10; cf. Gal 3:10; 5:3.
334 Cf. Rom 10:2.
335 Cf. Mt 15:31; Lk 11:39-54.
336 Cf. Isa 53:11; Heb 9:15.
337 Cf. Gal 4:4.
338 Jer 31:33; Isa 42:3, 6.
339 Gal 3:13; 3:10; Heb 9:15.
340 Cf. Jn 11:28; 3:2; Mt 22:23-24, 34-36.
341 Cf. Mt 12:5; 9:12; Mk 2:23-27; Lk 6:6-9; Jn 7:22-23.
342 Mt 7:28-29.
343 Cf. Mt 5:1.
344 Mt 5:33-34.
345 Mk 7:13; cf. 3:8.
346 Mk 7:18-21; cf. Gal 3:24.
347 Cf. Jn 5:36; 10:25, 37-38; 12:37.
348 Cf. Num 28 9; Mt 12:5; Mk 2:25-27; Lk 13:15-16; 14:3-4; Jn 7:22-24.
349 Lk 2:22-39.
350 Cf. Lk 2:46-49.
351 Cf. Lk 2:41.
352 Cf. Jn 2:13-14; 5:1, 14; 7:1, 10, 14; 8:2; 10:22-23.
353 Cf. Mt 21:13.
354 Jn 2:16-17; cf. Ps 69:10.
355 Cf. Acts 2:46; 3:1; 5:20, 21; etc.
356 Cf. Mt 24:1-2.
357 Cf. Mt 24:3; Lk 13:35.
358 Cf. Mk 14:57-58; Mt 27:39-40.
359 Cf. Mt 8:4; 16:18; 17:24-27; Lk 17:14; Jn 4:22; 18:20.
360 Cf. Jn 2:21; Mt 12:6.
361 Cf. Jn 2:18-22.
362 Jn 4:21; cf. 4:23-24; Mt 27:51; Heb 9:11; Rev 21:22.
363 Cf. Lk 2:34; 20:17-18; Ps 118:22.
364 Cf. Lk 5:30; 7:36; 11:37; 14:1.
365 Lk 18:9; 5:32; cf. Jn 7:49; 9:34.
366 Cf. Jn 8:33-36; 9:40-41.
367 Cf. Mt 9:13; Hos 6:6.
368 Cf. Lk 15:1-2, 22-32.
369 Mk 2:7.
370 Cf. Jn 5:18; 10:33; 17:6, 26.
371 Cf. Mt 12:6, 30, 36, 37, 41-42.
372 Jn 8:58; 10:30.
373 Jn 10:36-38.
374 Cf. Jn 3:7; 6:44.
375 Cf. Isa 53:1.
376 Cf. Mk 3:6; Mt 26:64-66.
377 Cf. Lk 23:34; Acts 3:17-18; Mk 3:5; Rom 11:25, 20.
378 Jn 12:42; cf. 7:50; 9:16-17; 10:19-21; 19:38-39.
379 Acts 6:7; 15:5; 21:20.
380 Cf. Jn 9:16; 10:19.
381 Cf. Jn 9:22.
382 Jn 11:48-50.
383 Cf. Mt 26:66; Jn 18:31; Lk 23:2, 19.
384 Cf. Jn 19:12, 15, 21.
385 Cf. Mk 15:11; Acts 2:23, 36; 3:13-14; 4:10; 5:30; 7:52; 10:39; 13:27-28; I Thess 2:14-15.
386 Cf. Lk 23:34; Acts 3:17.
387 Mt 27:25; cf. Acts 5:28; 18:6.
388 NA 4.
389 Roman Catechism I, 5, 11; cf. Heb 12:3.
390 Cf. Mt 25:45; Acts 9:4-5.
391 Roman Catechism I, 5, 11; cf. Heb 6:6; 1 Cor 2:8.
392 St. Francis of Assisi, Admonitio 5, 3.
393 Acts 2:23.
394 Cf. Acts 3:13.
395 Acts 4:27-28; cf. Ps 2:1-2.
396 Cf. Mt 26:54; Jn 18:36; 19:11; Acts 3:17-18.
397 Isa 53:11; cf. 53:12; Jn 8:34-36; Acts 3:14.
398 1 Cor 15:3; cf. also Acts 3:18; 7:52; 13:29; 26:22-23.
399 Cf. Isa 53:7-8 and Acts 8:32-35.
400 Cf. Mt 20:28.
401 Cf. Lk 24:25-27, 44-45.
402 I Pt 1:18-20.
403 Cf. Rom 5:12; I Cor 15:56.
404 2 Cor 5:21; cf. Phil 2:7; Rom 8:3.
405 Cf. Jn 8:46.
406 Mk 15:34; Ps 22:2; cf. Jn 8:29.
407 Rom 8:32; 5:10.
408 I John 4:10; 4:19.
409 Rom 5:8.
410 Mt 18:14.
411 Mt 20:28; cf. Rom 5:18-19.
412 Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; I Jn 2:2.
413 Jn 6:38.
414 Heb 10:5-10.
415 Jn 4:34.
416 1 Jn 2:2.
417 Jn 10:17; 14:31.
418 Cf. Lk 12:50; 22:15; Mt 16:21-23.
419 Jn 12:27.
420 Jn 18:11.
421 Jn 19:30; 19:28.
422 Jn 1:29; cf. Lk 3:21; Mt 3:14-15; Jn 1:36.
423 Isa 53:7, 12; cf. Jer 11:19; Ex 12:3-14; Jn 19:36; I Cor 5:7.
424 Mk 10:45.
425 Jn 13:1; 15:13.
426 Cf. Heb 2:10, 17-18; 4:15; 5:7-9.
427 Jn 10:18.
428 Cf. Jn 18:4-6; Mt 26:53.
429 Roman Missal, EP III; cf. Mt 26:20; I Cor 11:23.
430 Lk 22:19; Mt 26:28; cf. I Cor 5:7.
431 I Cor 11:25.
432 Cf. Lk 22:19.
433 Jn 17:19; cf. Council of Trent: DS 1752; 1764.
434 Cf. Mt 26:42; Lk 22:20.
435 Phil 2:8; Mt 26:39; cf. Heb 5:7-8.
436 Cf. Rom 5:12; Heb 4:15.
437 Cf. Acts 3:15; Rev 1:17; Jn 1:4; 5:26.
438 I Pt 224; cf. Mt 26:42.
439 Jn 1:29; cf. 8:34-36; I Cor 5:7; I Pt 1:19.
440 Mt 26:28; cf. Ex 24:8; Lev 16:15-16; Cor 11:25.
441 Cf. Heb 10:10.
442 Cf. Jn 10:17-18; 15:13; Heb 9:14; I Jn 4:10.
443 Rom 5:19.
444 Isa 53:10-12.
445 Cf. Council of Trent (1547): DS 1529.
446 Jn 13:1.
447 Cf. Gal 2:20; Eph 5:2, 25.
448 2 Cor 5:14.
449 Heb 5:9.
450 Council of Trent: DS 1529.
451 LH, Lent, Holy Week, Evening Prayer, Hymn Vexilla Regis.
452 I Tim 2:5.
453 GS 22 § 5; cf. § 2.
454 Mt 16:24.
455 I Pt 2:21.
456 Cf. Mk 10:39; Jn 21:18-19; Col 1:24.
457 Cf. Lk 2:35.
458 St. Rose of Lima: cf. P. Hansen, Vita mirabilis (Louvain, 1668).
459 Heb 2:9.
460 I Cor 15:3.
461 Cf. Jn 19:42.
462 Cf. Heb 4:7-9.
463 Cf. Jn 19:30.
464 Cf. Col 1:18-20.
465 Rev 1:18.
466 St. Gregory of Nyssa, Orat. catech. 16: PG 45, 52D.
467 Acts 3:15.
468 Lk 24:5-6.
469 St. John Damascene, De fide orth. 3, 27: PG 94, 1097.
470 St. Thomas Aquinas, STh III, 51, 3.
471 Isa 53:8.
472 Acts 2:26-27; cf. Ps 16:9-10.
473 Cf. I Cor 15:4; Lk 24:46; Mt 12:40; Jon 2:1; Hos 6:2; cf. Jn 11:39.
474 Rom 6:4; cf. Col 2:12; Eph 5:26.
475 Eph 4:9-10.
476 Roman Missal, Easter Vigil 18, Exsultet.
477 Acts 3:15; Rom 8:11; I Cor 15:20; cf. Heb 13:20.
478 Cf. I Pt 3:18-19.
479 Cf. Phil 2:10; Acts 2:24; Rev 1:18; Eph 4:9; Ps 6:6; 88:11-13.
480 Cf. Ps 89:49; I Sam 28:19; Ezek 32:17-32; Lk 16:22-26.
481 Roman Catechism 1, 6, 3.
482 Cf. Council of Rome (745): DS 587; Benedict XII, Cum dudum (1341): DS 1011; Clement VI, Super quibusdam (1351): DS 1077; Council of Toledo IV (625): DS 485; Mt 27:52-53.
483 I Pt 4:6.
484 Jn 5:25; cf. Mt 12:40; Rom 10:7; Eph 4:9.
485 Heb 2:14-15; cf. Acts 3:15.
486 Rev 1:18; Phil 2:10.
487 Ancient Homily for Holy Saturday: PG 43, 440A, 452C; LH, Holy Saturday, OR.
488 Acts 13:32-33.
489 Byzantine Liturgy, Troparion of Easter.
490 I Cor 15:3-4.
491 Cf. Acts 9:3-18.
492 Lk 24:5-6.
493 Cf. Jn 20:13; Mt 28:11-15.
494 Cf. Lk 24:3, 12, 22-23.
495 Jn 20:2, 6, 8.
496 Cf. Jn 11:44; 20:5-7.
497 Mk 16:1; Lk 24:1; Jn 19:31, 42.
498 Cf. Lk 24:9-10; Mt 28:9-10; Jn 20:11-18.
499 Cf. I Cor 15:5; Lk 22:31-32.
500 Lk 24:34, 36.
501 I Cor 15:4-8; cf. Acts 1:22.
502 Cf. Lk 22:31-32.
503 Lk 24:17; cf. Jn 20:19.
504 Lk 24:11; cf. Mk 16:11, 13.
505 Mk 16:14.
506 Lk 24:38-41.
507 Cf. Jn 20:24-27; Mt 28:17.
508 Cf. Lk 24:30, 39-40, 41-43; Jn 20:20, 27; 21:9, 13-15.
509 Cf. Mt 28:9, 16-17; Lk 24:15, 36; Jn 20:14, 17, 19, 26; 21:4.
510 Cf. Mk 16:12; Jn 20:14-16; 21:4, 7.
511 Cf. I Cor 15:35-50.
512 O vere beata nox, quae sola meruit scire tempus et horam, in qua Christus ab inferis resurrexit!
513 Acts 13:31; cf. Jn 14:22.
514 Rom 1:3-4; cf. Acts 2:24.
515 Cf. Rom 6:4; 2 Cor 13:4; Phil 3:10; Eph 1:19-22; Heb 7:16.
516 Cf. Mk 8:31; 9:9-31; 10:34.
517 Jn 10:17-18.
518 I Thess 4:14.
519 St. Gregory of Nyssa, In Christi res. Orat. I: PG 46, 617B; cf. also DS 325; 359; 369.
520 I Cor 15:14.
521 Cf. Mt 28:6; Mk 16:7; Lk 24:6-7, 26-27, 44-48.
522 Cf. I Cor 15:3-4; cf. the Nicene Creed.
523 Jn 8:28.
524 Acts 13:32-33; cf. Ps 2:7.
525 Rom 6:4; cf. 4:25.
526 Cf. Eph 2:4-5; I Pt 1:3.
527 Mt 28:10; Jn 20:17.
528 I Cor 15:20-22.
529 Heb 6:5.
530 2 Cor 5:15; cf. Col 3:1-3.
531 Mk 16:19.
532 Cf. Lk 24:31; Jn 20:19, 26.
533 Cf. Acts 1:3; 10:41; Mk 16:12; Lk 24:15; Jn 20:14-15; 21:4.
534 Cf. Acts 1:9; 2:33; 7:56; Lk 9:34-35; 24:51; Ex 13:22; Mk 16:19; Ps 110:1.
535 I Cor 15:8; cf. 9:1; Gal 1:16.
536 Jn 20:17.
537 Cf. Jn 16:28.
538 Jn 3:13; cf. Eph 4:8-10.
539 Jn 14:2.
540 Missale Romanum, Preface of the Ascension: sed ut illuc confideremus, sua membra, nos subsequi quo ipse, caput nostrum principiumque, praecessit.
541 Jn 12:32.
542 Heb 9:24.
543 Heb 7:25.
544 Heb 9:11; cf. Rev 4:6-11.
545 St. John Damascene, Defide orth. 4, 2: PG 94, 1104C.
546 Dan 7:14.
547 Nicene Creed.
548 Rom 14:9.
549 Eph 1:20-22.
550 Eph 1:10; cf. 4:10; I Cor 15:24, 27-28.
551 Cf. Eph 1:22.
552 LG 3; 5; cf. Eph 4:11-13.
553 I Jn 2:18; cf. I Pt 4:7.
554 LG 48 § 3; cf. I Cor 10:11.
555 Cf. Mk 16:17-18, 20.
556 Lk 21:27; cf. Mt 25:31.
557 Cf. 2 Thess 2:7.
558 LG 48 § 3; cf. 2 Pt 3:13; Rom 8:19-22; I Cor 15:28.
559 Cf. I Cor 11:26; 2 Pt 3:11-12.
560 I Cor 16:22; Rev 22:17, 20.
561 Cf. Acts 1:6-7.
562 Cf. Isa 11:1-9.
563 Cf. Acts 1:8; I Cor 7:26; Eph 5:16; I Pt 4:17.
564 Cf. Mt 25:1, 13; Mk 13:33-37; I Jn 2:18; 4:3; I Tim 4:1.
565 Cf. Rev 22:20.
566 Acts 1:7; Cf. Mk 13:32.
567 Cf. Mt 24:44; I Thess 5:2; 2 Thess 2:3-12.
568 Rom 11:20-26; cf. Mt 23:39.
569 Acts 3:19-21.
570 Rom 11:15.
571 Rom 11:12, 25; cf. Lk 21:24.
572 Eph 4:13; I Cor 15:28.
573 Cf. Lk 18:8; Mt 24:12.
574 Cf. Lk 21:12; Jn 15:19-20.
575 Cf. 2 Thess 2:4-12; I Thess 5:2-3; 2 Jn 7; I Jn 2:1 8, 22.
576 Cf. DS 3839.
577 Pius XI, Divini Redemptoris, condemning the "false mysticism" of this "counterfeit of the redemption of the lowly"; cf. GS 20-21.
578 Cf. Rev 19:1-9.
579 Cf. Rev 13:8; 20:7-10; 21:2-4.
580 Cf. Rev 20:12; 2 Pt 3:12-13.
581 Cf. Dan 7:10; Joel 3-4; Mal 3:19; Mt 3:7-12.
582 Cf. Mk 12:38-40; Lk 12:1-3; Jn 3:20-21; Rom 2:16; I Cor 4:5.
583 Cf. Mt 11:20-24; 12:41-42.
584 Cf. Mt 5:22; 7:1-5.
585 Mt 25:40.
586 Jn 5:22; cf. 5:27; Mt 25:31; Acts 10:42; 17:31; § Tim 4:1.
587 Cf. Jn 3:17; 5:26.
588 Cf. Jn 3:18; 12:48; Mt 12:32; I Cor 3:12-15; Heb 6:4-6; 10:26-31.
English Translation of the Cathechism of the Catholic Church for the United States of America © 1997, United States Catholic Conference, Inc.