The rule for opus in fides

The ‗rule‘ for the Fr Norris spiritual Opus in fides
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The complete ‗Opus of Fr Norris spiritual works is 258 pages long and contains, a series of
Catechumenal formation for the students and the diaries of Fr Jim Norris which is adapted
from the Columban 30 day St Ignatius retreat he did in the 1940‘s at Essedon, Australia.
OPUS IN FIDES RULE
The ‘RULE’ encompasses specially selected Cannon Laws and Catechism citations and our
‘RULE’ cannot be read independently and the primacy of our ‘RULE’ is Scripture in
cooperation with the Canon Law, Catechism, Encyclicals and the teaching of the
Magisterium. It is the history of the early Mill Hill Fathers in Rotorua, this charisma has a
spirit of mission and this spirit of ‘no frills,’ do it yourself, humble missionary work is part
of the spirit of the Catholic faith in Rotorua. Fr Holierhook (1858) built the Presbytery at
St Michaels Church, Ohinemutu, Lake Road, Rotorua, it was built at the cost of ₤260. The
fundraising didn’t quite reach the target and the Maori chiefs did a quick whip around to
raise the extra money. St Michael’s Church was Blessed on 27 July 1893 by Bishop Liston.
1Fr Charels Kreijmborg built the 2nd story of the Presbytery in 1902 and the Sisters of St
Joseph moved in. Soon after the 2nd story was finished Blessed Mary MacKillop started the
‘Lake School’ with the Sister of St Joseph. A great history of Fathers and Sisters served the
St Michael’s Church in Rotorua and the spirit of mission is a living Spirit.
Introduction
The aim of every Christian is to love God with all their heart, mind, body and soul and the
neighbor also. This has been the goal of every human being since the beginning; happiness is
the object we all strive for the question is how do we achieve this state continuously?
The objective of this work is to disseminate the information from the Fr Norris ‗work‘, which
are his notes on spiritual, and doctrinal theories based on the Spiritual Exercise as defined by
St Ignatius, to be truly happy continuously a person needs ―to conquer oneself and regulate
one‘s life without determining oneself through any tendency that is disordered.‖ The original
sin that started chaos is the cause of all the unhappiness in the world and returning to this
state requires ‗work‘ to resist temptation. We pray ‗and lead us not into temptation,‘ and by
our free will we can work to ‗conquer and regulate‘ the disorder and with the grace of God
live life in the spirit of Jesus Christ. To use the word ‗profit‘ in the exercises is a true
meaning, virtue is what we need to increase, growth and benefits in virtue bring ‗profit,‘ we
are meant to work and strive for this reward. The parable of the Sower (Luke 8:4-19) is all
about ‗profit‘ of good works and bearing fruit, this mystery is an allegory about faith and not
necessarily ‗converts‘ but growth in virtue, individuality and in the community.
All the virtues lead to a happy life with the good of man being the highest state of pleasure
and thus being continual and not a fleeting emotion. Whatever the part of the world, the
1
Sister of St Joseph of the Sacred Heart. New Zealand Story 1183-1983. Sister Anne Marie Power R.S.J. ©
1983 Sisters of St Joseph of the Sacred Heart 56 Selwyn Avenue. Mission bay. Auckland. NZ.

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leading spiritual masters have found that happiness is goal of everyone. Aristotle in 347BC,
taught that happiness is being in a state that is achieved by virtue, since humans receive the
highest form of fulfillment from good works. The state of happiness cannot be achieved by
the purchase of objects or is it a possession, it is not a feeling, because this is temporary and
happiness is fulfillment, a continuous state where even in moments of trail our heart is in a
state of love and peace. A spiritual journey is something that is often unseen and the smallest
ripples in the pond can create a spiritual change in your life and those of your family.
The grace that Jesus Christ gives us in return for loving him is unquestionable great, often
unseen yet powerful and our lives are to learn to hear His voice the Holy Spirit and live like
he teaches, ―to love one another as I have loved you.‖
I have inserted Biblical text and corresponding references from St Ignatius Exercises to help
the reader in their meditations. The work is written for anyone, of any denomination but
especially aimed at those who are willing to develop their Catholic faith. The reader needs to
note the 18th
Annotation of the Spiritual Exercises and also to follow the instructions
regarding the ‗Examen‘ at the end of the book. Every day keep notes in a diary, pray
constantly, and follow the instructions. The bold headings, ―thoughts‖ are Fr Norris‘s
spiritual thoughts on the past contemplations and are a key to a deeper understanding. The
heading ―aspirations‖ is for you to think about your own aspirations I have left the aspirations
of Fr Norris for you to contemplate.
2
Never say that your lives are irrelevant and useless. «Who is weak», says Saint Paul, «and I
am not weak?» (Cor. 11: 29). If you have this sensitivity to the physical, moral and social
deficiencies of mankind, you will also find in yourselves another sensitivity, that to the
potential good which is always to be found in every human being; for a priest, every life is
worthy of love. This twofold sensitivity, to evil and to good in man, is the beating of Christ‘s
heart in that of the faithful priest. It is not without something of the miraculous, a miracle that
is psychological, moral and, if you like, mystical, while at the same time being very much a
social one. It is a miracle of charity in the heart of a priest.
2
APOSTOLIC PILGRIMAGE OF HIS HOLINESS OF PAUL VI TO WEST ASIA, OCEANIA AND AUSTRALIA.PRIESTLY
ORDINATION.HOMILY OF THE HOLY FATHER PAUL VI
«Luneta Park», Manila.Saturday, 28 November 1970

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The mirror of justice
So, the revealed truth of God both requires and stimulates the believer‘s reason. On
the one hand, the truth of the Word of God must be considered and probed by the
believer – thus begins the intellectus fidei, the form taken here below by the
believer‘s desire to see God.[114] Its aim is not at all to replace faith,[115] rather it
unfolds naturally from the believer‘s act of faith, and it can indeed assist those
whose faith may be wavering in the face of hostility.[116] The fruit of the
believer‘s rational reflection is an understanding of the truths of
faith. By the use of reason, the believer grasps the profound
connections between the different stages in the history of
salvation and also between the various mysteries of faith
which illuminate one another. On the other hand, faith
stimulates reason itself and stretches its limits. Reason is
stirred to explore paths which of itself it would not even have
suspected it could take. This encounter with the Word of God
leaves reason enriched, because it discovers new and
unsuspected horizons.[117]
1. A Trail period of 6 months work under the guidance of the Paraclete. Discernment prayer
and contemplation are our primary work.
2. Bring only luggage you can carry yourself!
3. 3
Our work is God‘s will for us and it is the means He has given us to sanctify our souls.
The work of the House is primarily to sanctify our own souls, secondly to prepare our
minds for the work of ‗The Church‘ Body of Christ.
4. ―I beseech you therefore, brethren, by the mercy of God, that you present your bodies a
living sacrifice, holy, pleasing unto God, your reasonable service. And be not conformed
to this world: but be reformed in the newness of your mind, that you may prove what is
the good and the acceptable and the perfect will of God.‖ (Romans 12:1-2)
5. 4
What is our purpose in life? To praise reverence and serve God and to attain salvation.
6. 5
We are in sin or about to sin the devil will bring along consolation or attractiveness for
the sin, making the sin a pleasure which it is not as you know after you commit the sin.
The good spirit plucks your conscience and gives you remorse and severe pangs of
conscience after the sin is committed.
7. 6
The Holy Spirit on the other hand brings consolation, incites in a person a real love of
God. We feel this real happiness, humble ourselves and remember this consolation is
from God. We must prepare for desolation which will come, nor should we build too
much on consolation.
8. 7
Never miss an opportunity of seeing a death bed a wonderful grace. Imagine yourself on
your death bed. You are completely abandoned now by all. Nobody can do anything for
you. Death is hard.
3
Fr Jim Norris personal diary pg 85
4
5
6
Ibid
7

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9. The face of your life should come from the tabernacle. If you want to do something big,
make a noise before the tabernacle, not before the public in the daily paper. Look into
yourself and see whether or not you like your spiritual duties; meditation, exam etc…
10. Try to obtain great love for prayer, do not pray because a bell rings or everybody else
prays.
11. We are not a counseling service. We recommend pray.
12. No Violence or Drugs or Alcohol in though these doors of St Joseph‘s House and on
Church property.
13. 8
Be not hasty to judge one another. 9
Then I say with St Paul. ―To me it is a small thing to
be judged by you, or by man‘s day, but neither do I judge myself. He that judges me is
THE LORD! (1 Cor 4:3-4) ―Judge not, and you shall not be judged.‖ (Luke 6:37.)
Romans 14:7-12
14. Avoid idle curiosity curb eyesight, newspapers, magazines, T.V. looking at other people
with curiosity or lust, even from things lawful so that when something sinful comes alone
you may not gaze at it. Watch carefully against this.
15. No answering back to cause arguments.10
―It is better to leaveeach one in their own
opinion than to enter into argument.‖
16. Criticizing or losing temper even interiorly in not good. To acquire humility it is essential
to die to self. And you can die to self by being as charitable as possible with others. Think
of their happiness and pleasure all the time. Leave yourself out together. Accept all
humiliations in the right spirit, no resentment. By becoming charitable and forgetful of
your own interests, humility will come. After all too we have not much to be proud and
vain about. Nothing of us belongs to us and as it is we are only dust. Vain glory is setting
forth our own excellence as though we were responsible for it.
17. Brethren: Learn to live and move in the spirit then there is no danger of giving way to
impulses of corrupt nature….. those who belong to Christ have crucified nature with all
it‘s passions, all it‘s impulses. (Gal 5:16-24)
18. 11
I resolve to spend ¼ hour a day reading the Psalms,and reading a commentary upon
them.
19. 6:1. 12
Whosoever are servants under the yoke, let them count their masters worthy of all
honour; lest the name of the Lord and his doctrine be blasphemed.
6:2. But they that have believing masters, let them not despise them, because they are
brethren; but serve them the rather, because they are faithful and beloved, who are
partakers of the benefit. These things teach and exhort.
6:3. If any man teach otherwise and consent not to the sound words of our Lord Jesus
Christ and to that doctrine which is according to godliness,
6:4. He is proud, knowing nothing, but sick about questions and strifes of words; from
which arise envies, contentions, blasphemies, evil suspicions,
6:5. Conflicts of men corrupted in mind and who are destitute of the truth, supposing
gain to be godliness. 6:6. But godliness with contentment is great gain.
6:7. For we brought nothing into this world: and certainly we can carry nothing out.
6:8. But having food and wherewith to be covered, with these we are content.
8
St Mary Mackillop (St Mary of the Cross card)
9
St Therese of Lisieux. Story of a Soul. Autobiography. © ICS Publications Washington DC 1972
10
The Imitation of Christ III 44:1
11
Fr Norris diary
12
New Advent Copyright © 2007 by Kevin Knight. New Advent is dedicated to the Error! Hyperlink reference
not valid..

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6:9. For they that will become rich fall into temptation and into the snare of the devil
and into many unprofitable and hurtful desires, which drown men into destruction and
perdition.
6:10. For the desire of money is the root of all evils; which some coveting have erred
from the faith and have entangled themselves in many sorrows.
6:11. But thou, O man of God, fly these things: and pursue justice, godliness, faith,
charity, patience, mildness.
6:12. Fight the good fight of faith. Lay hold on eternal life, whereunto thou art called
and be it confessed a good confession before many witnesses.
20. Sin.
If we are in sin or about to sin the devil will bring along consolation or attractiveness
for the sin, making the sin a pleasure which it is not as you know after you commit the
sin. The good spirit plucks your conscience and gives you remorse and severe pangs
of conscience after the sin is committed. When a person is seriously trying to do better
in the spiritual life the devil is all the time causing anxiety and scrupulosity of
conscience, is always putting forward causes and reasons why you can‘t and shouldn‘t
do this or that. He is always placing obstacles in a person‘s way and trying to hinder
him, trying to make him cut short his spiritual exercises for example.
The Holy Spirit on the other hand brings consolation, incites in a person a real love of
God. We feel this real happiness, humble ourselves and remember this consolation is
from God. We must prepare for desolation which will come, nor should we build too
much on consolation. When you feel your spiritual exercises a pleasure don‘t consider
yourself a saint. God however often sends us desolation and not without good reason.
Desolation is a feeling of complete objectiveness; loneliness and seeming disgust for
everything even our spiritual duties. Desolation makes us angry with ourselves and
generally irritable with everything. You feel absolutely miserable, tepid in prayer and
no attraction whatsoever for the spiritual life. In time of desolation never make a
change in our spiritual duties, mortification, penances or anything. In fact if you are
tempted to shorten prayer, give up mortifications or penances increase every one of
them by so doing defeating the devil and showing God you mean to be faithful to
Him. When desolation comes it is time to look carefully into yourself. Have you
broken the rule of the house, neglected prayer or have your thoughts been dark and on
some creature other than God. e.g. the coming free day or holidays. You‘re not doing
God‘s will in something. Be patience with yourself however.
21. A confessor or Spiritual director is to be an ordained Priest or Sister.
22.Make a sacrificial act every morning after communion. ―Take and receive,
O‘ Lord, my memory, my understanding and my will. What have I that I
have not received from thee?‖ Mean what you say.
23. Confession.
Be open. Conceal nothing. Once you reeled off all the sins, infidelities, faults,
mistakes and inclinations to Father. Forget them. In all your confessions from now on
take them as from the last confession. You begin afresh. A clean slate. As the old
sailor said after a good confession. ―The pilot is aboard now Father, no chance of
being bashed on the rocks‖.

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24. 13
Mortifications: Breaking of the will, always so ready to impose itself on others, in
holding back a reply, in rendering little services with any recognition, in not leaning the
back against a support when seated etc
25. 14
Lukes Gospel presents to us the parable of the rich man and poor Lazarus. The rich man
personifies the wicked use of riches by those who spend them on uncontrolled and selfish
luxuries, thinking soley of satisfying themselves without caring at all for the begger at
their door. The poor man, on the contrary, represents the person whom God alone cares
for… God does not forget those who are forgotten by all; those who are worthless in
human eyes are precious in the Lords.
26. 15
Vocations. St Therese of Lisieux. ―Then in excess of my delirous joy, I cried out: O
Jesus, my love, my vocation, at last I have found it..MY VOCATION IS LOVE!
27. Peace is to be virtue that we cultivate in ourselves and others with the grace of Jesus and
the Pentecost Spirit that sheds the light on our common humanity.16
The theme of the
meeting for peace, ―Bound to Live Together‖ reminds us that we human beings are bound
to each other. This social dimension is basically a simple aptitude that derives directly
from our human condition. It is therefore our task to give it a positive slant. Living
together can turn into living in antagonism, it can become hell if we do not learn to accept
each other and if no one wants to be anything other than himself. 17
The world will never
be the dwelling place of peace, till peace has found a home in the heart of each and every
man, till every man preserves in himself the order ordained by God to be preserved. That
is why St. Augustine asks the question: "Does your mind desire the strength to gain the
mastery over your passions? Let it submit to a greater power, and it will conquer all
beneath it. And peace will be in you—true, sure, most ordered peace. What is that order?
God as ruler of the mind; the mind as ruler of the body. Nothing could be more orderly."
(69)
28. We must have a desire to preserve the true image of Jesus Christ.18
We know that in
Christianity too there have been real distortions of the image of God that have led to the
disruption of peace which is all the more reason to allow the divine God to purify us, to
become people of peace. We must never fail in our joint effort for peace. This is why the
many initiatives across the world, such as Sant‘Egidio‘s annual prayer meeting for peace,
and other similar projects are so valuable. The field in which the fruit of peace should
flourish must always be cultivated We are often unable to do anything more than
ceaselessly prepare the ground for peace, within us and around us, taking many small
steps, mindful of the great challenges that humanity as a whole — not the individual —
13
St Therse. ‗Story of Soul‘. Translation John Clark O.C.D. ICS Publications Institute of Carmelite studies
Washington DC Pg 143
14
Pope Benedict XVI Angelus 30 Sept 2007. ‗On a level playing field‘ Caritas. Aotearoa. New Zealand. No 16
Social Justice series 11-17 Sept. 2011
15
St Therse. ‗Story of Soul‘. Translation John Clark O.C.D. ICS Publications Institute of Carmelite studies
Washington DC Pg 194
16
MESSAGE OF HIS HOLINESS BENEDICT XVI TO CARDINAL REINHARD MARX ARCHBISHOP OF MUNICH AND
FREISING ON THE OCCASION OF THE INTERNATIONAL MEETING OF PRAYER FOR PEACE "BOUND TO LIVE
TOGETHER": RELIGIONS AND CULTURES IN DIALOGUEORGANIZED BY THE COMMUNITY OF SANT'EGIDIO
[MUNICH, 11 - 13 SEPTEMBER 2011] © Copyright 2011 - Libreria Editrice Vaticana
17
PACEM IN TERRIS ENCYCLICAL OF POPE JOHN XXIII ON ESTABLISHING UNIVERSAL PEACE IN TRUTH,
JUSTICE, CHARITY, AND LIBERTY APRIL 11.
18
Ibid

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must reckon with, such as migration, globalization, economic crises and the safeguard of
creation.
29. Religious freedom is respected in all people no matter what belief and no coercion is to be
used to convert to the Catholic faith. 19
A sense of the dignity of the human person has
been impressing itself more and more deeply on the consciousness of contemporary
man,(1) and the demand is increasingly made that men should act on their own judgment,
enjoying and making use of a responsible freedom, not driven by coercion but motivated
by a sense of duty.
30. 20
We believe that this one true religion subsists in the Catholic and Apostolic Church, to
which the Lord Jesus committed the duty of spreading it abroad among all men. Thus He
spoke to the Apostles: "Go, therefore, and make disciples of all nations, baptizing them in
the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all
things whatsoever I have enjoined upon you" (Matt. 28: 19-20). On their part, all men are
bound to seek the truth, especially in what concerns God and His Church, and to embrace
the truth they come to know, and to hold fast to it.
31. 21
Human beings have also the right to choose for themselves the kind of life which
appeals to them: whether it is to found a family—in the founding of which both the man
and the woman enjoy equal rights and duties—or to embrace the priesthood or the
religious life.
32. 22
It is therefore Our earnest wish that the United Nations Organization may be able
progressively to adapt its structure and methods of operation to the magnitude and
nobility of its tasks. May the day be not long delayed when every human being can find in
this organization an effective safeguard of his personal rights; those rights, that is, which
derive directly from his dignity as a human person, and which are therefore universal,
inviolable and inalienable. This is all the more desirable in that men today are taking an
ever more active part in the public life of their own nations, and in doing so they are
showing an increased interest in the affairs of all peoples. They are becoming more and
more conscious of being living members of the universal family of mankind. 103. 23
This
peace, which the world cannot give, has been left as a heritage to His disciples by the
Divine Redeemer Himself: "Peace I leave with you, my peace I give unto you" (Saint
John xiv. 27); and thus following the sublime teaching of Christ, summed up by Himself
in the twofold precept of love of God and of the neighbor, millions of souls have reached,
are reaching and shall reach peace. History, wisely called by a great Roman "The Teacher
of Life," has proved for close on two thousand years how true is the word of Scripture
that he will not have peace who resists God (cf. Job ix. 4). For Christ alone is the "Corner
Stone" (Ephesians ii. 20) on which man and society can find stability and salvation.
19
DECLARATION ON RELIGIOUS FREEDOM DIGNITATIS HUMANAE ON THE RIGHT OF THE PERSON AND OF
COMMUNITIES TO SOCIAL AND CIVIL FREEDOM IN MATTERS RELIGIOUS PROMULGATED BY HIS HOLINESS
POPE PAUL VI ON DECEMBER 7, 1965 © Copyright 2011 - Libreria Editrice Vaticana
20
Ibid
21
PACEM IN TERRIS ENCYCLICAL OF POPE JOHN XXIII ON ESTABLISHING UNIVERSAL PEACE IN TRUTH,JUSTICE,
CHARITY, AND LIBERTY APRIL 11, 1963
22
PACEM IN TERRIS ENCYCLICAL OF POPE JOHN XXIII ON ESTABLISHING UNIVERSAL PEACE IN TRUTH,JUSTICE,
CHARITY, AND LIBERTY APRIL 11, 1963
23
PIUS XII Given at Castel Gandolfo, near Rome, on the twentieth day of October, in the year of Our Lord, 1939, the first of Our
Pontificate. SUMMI PONTIFICATUS

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33. 24
In our time, when day by day mankind is being drawn closer together, and the ties
between different peoples are becoming stronger, the Church examines more closely her
relationship to non-Christian religions. In her task of promoting unity and love among
men, indeed among nations, she considers above all in this declaration what men have in
common and what draws them to fellowship.
One is the community of all peoples, one their origin, for God made the whole human
race to live over the face of the earth.(1) One also is their final goal, God. His
providence, His manifestations of goodness, His saving design extend to all men,(2)
until that time when the elect will be united in the Holy City, the city ablaze with the
glory of God, where the nations will walk in His light
34. 25
"Human law is law only by virtue of its accordance with right reason; and thus it is
manifest that it flows from the eternal law. And in so far as it deviates from right reason it
is called an unjust law; in such case it is no law at all, but rather a species of violence."
(Thomas Aquinas, Summa theologiae, Ia-Ilae, q. xciii, art. 3, ad 2m.)
35. (5.) 26
From the widening and deepening of devotion to the Divine Heart of the Redeemer,
which had its splendid culmination in the consecration of humanity at the end of the last
century, and further in the introduction, by Our immediate predecessor of happy memory,
of the Feast of Christ the King, there have sprung up benefits beyond description for
numberless souls - as the stream of the river which maketh the City of God joyful (Psalm
xlv. 5). What age had greater need than ours of these benefits? What age has been, for all
its technical and purely civic progress, more tormented than ours by spiritual emptiness
and deep-felt interior poverty? May we not, perhaps, apply to it the prophetic words of
the Apocalypse: "Thou sayest: I am rich, and made wealthy, and have need of nothing:
and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked."
(Apocalypse iii. 17.)
36. 27
(3.) It is not difficult to determine what would be the form and character of the State
were it governed according to the principles of Christian philosophy. Man's natural
instinct moves him to live in civil society, for he cannot, if dwelling apart, provide
himself with the necessary requirements of life, nor procure the means of developing his
mental and moral faculties. Hence, it is divinely ordained that he should lead his life-be it
family, or civil-with his fellow men, amongst whom alone his several wants can be
adequately supplied. But, as no society can hold together unless some one be over all,
directing all to strive earnestly for the common good, every body politic must have a
ruling authority, and this authority, no less than society itself, has its source in nature, and
has, consequently, God for its Author. Hence, it follows that all public power must
24
DECLARATION ON THE RELATION OF THE CHURCH TO NON-CHRISTIAN RELIGIONS NOSTRA AETATE PROCLAIMED
BY HIS HOLINESS POPE PAUL VI ON OCTOBER 28, 1965
25
RERUM NOVARUM ENCYCLICAL OF POPE LEO XIII ON CAPITAL AND LABOR Leo XIII's encyclical letter Given
at St. Peter's in Rome, the fifteenth day of May, 1891, the fourteenth year of Our pontificate.
26
PIUS XII SUMMI PONTIFICATUS Given at Castel Gandolfo, near Rome, on the twentieth day of October, in the year of Our Lord,
1939, the first of Our Pontificate.
27
IMMORTALE DEI ENCYCLICAL OF POPE LEO XIII ON THE CHRISTIAN CONSTITUTION OF STATES. Given at St. Peter's in
Rome, the first day of November, 1885, the seventh year of Our pontificate. LEO XIII

Page 9 of 68
proceed from God. For God alone is the true and supreme Lord of the world. Everything,
without exception, must be subject to Him, and must serve him, so that whosoever holds
the right to govern holds it from one sole and single source, namely, God, the sovereign
Ruler of all. "There is no power but from God."(1)
37. 28
(8.) For the only-begotten Son of God established on earth a society which is called the
Church, and to it He handed over the exalted and divine office which He had received
from His Father, to be continued through the ages to come. "As the Father hath sent Me, I
also send you."' "Behold I am with you all days, even to the consummation of the
world."(6) Consequently, as Jesus Christ came into the world that men "might have life
and have it more abundantly,"(7) so also has the Church for its aim and end the eternal
salvation of souls, and hence it is so constituted as to open wide its arms to all mankind,
unhampered by any limit of either time or place. "Preach ye the Gospel to every
creature."(8)
38. Staying faithful in times of doubt and aridity. 29
Holy Father: Let us perhaps begin by
identifying what it is that specifically motivates those who feel scandalized by these
crimes that have come to light in recent times. In the light of this information, I can well
understand, especially if it involves people who are close, that someone might say: ―This
is no longer my Church. For me the Church was a humanizing and moralizing force. If
representatives of the Church do the opposite, I can no longer live with this Church.‖
This is a specific situation. There is generally a variety of motives in the context of
the secularization of our society. And such departures are usually the final step in a
long process of moving away from the Church. In this context, I think it important to
ask oneself; ―Why am I in the Church? Do I belong to the Church as I would to a
sports club, a cultural association, etc., where I have my interests, such that I can
leave if those interests are no longer satisfied? Or is being in the Church something
deeper?‖
I would say it is important to know that being in the Church is not like being in some
association, but it is being in the net of the Lord, with which he draws good fish and
bad fish from the waters of death to the land of life. It is possible that I might be
alongside bad fish in this net and I sense this, but it remains true that I am in it neither
for the former nor for the latter but because it is the Lord's net; it is something
different from all human associations, a reality that touches the very heart of my
being. In speaking to these people I think we must go to the heart of the question:
what is the Church? In what does her diversity consist? Why am I in the Church even
28
Ibid
29
INTERVIEW OF THE HOLY FATHER BENEDICT XVI WITH THE JOURNALISTS DURING THE FLIGHT TO BERLIN
Papal Flight Thursday, 22 September 2011

Page 10 of 68
though there are terrible scandals and terrible forms of human poverty? Therefore, we
should renew our awareness of the special nature of ―being Church‖, of being the
people made up of all peoples, which is the People of God, and thereby learn to
tolerate even scandals and work against these scandals from within, precisely by
being present within the Lord's great net.
39. 30
Firmly anchored in faith to the cornerstone which is Christ, let us abide in him, like the
branch that can bear no fruit unless it remains attached to the vine. The Church, the
People of the New Covenant, is built only in him, for him and with him. On this the
Servant of God Paul VI wrote: ―The first benefit which We trust the Church will reap
from a deepened self-awareness, is a renewed discovery of its vital bond of union with
Christ. This is something which is perfectly well known, but it is supremely important
and absolutely essential. It can never be sufficiently understood, meditated upon and
preached‖ (Encyclical Ecclesiam Suam, 6 August 1964: AAS 56 [1964], 622).
40. 31
The Venerable Servant of God John Paul II made this urgent task a central point of his
far-reaching Magisterial teaching, referring to it as the ―new evangelization,‖ which he
systematically explored in depth on numerous occasions—a task that still bears upon the
Church today, particularly in regions Christianized long ago. Although this task directly
concerns the Church‘s way of relating ad extra, it nevertheless presupposes first of all a
constant interior renewal, a continuous passing, so to speak, from evangelized to
evangelizing. It is enough to recall what was affirmed in the Post-Synodal Apostolic
Exhortation Christifideles Laici: ―Whole countries and nations where religion and the
Christian life were formerly flourishing and capable of fostering a viable and working
community of faith, are now put to a hard test, and in some cases, are even undergoing a
radical transformation, as a result of a constant spreading of an indifference to religion, of
secularism and atheism. This particularly concerns countries and nations of the so-called
First World, in which economic well-being and consumerism, even if coexistent with a
tragic situation of poverty and misery, inspires and sustains a life lived ‗as if God did not
exist‘. This indifference to religion and the practice of religion devoid of true meaning in
the face of life's very serious problems, are not less worrying and upsetting when
compared with declared atheism. Sometimes the Christian faith as well, while
maintaining some of the externals of its tradition and rituals, tends to be separated from
those moments of human existence which have the most significance, such as, birth,
suffering and death.
41. Novices have a period of 2 years training before entry into St Josephs House.
Accommodation may be on the grounds of St Michael‘s Church in the huts.
30
BENEDICT XVI ANGELUS Saint Peter's SquareSunday, 2 October 2011
31
UBICUMQUE ET SEMPEROF THE SUPREME PONTIFF BENEDICT XVI ESTABLISHING THE PONTIFICAL COUNCIL FOR
PROMOTING THE NEW EVANGELIZATION

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42. 32
―As you did it to one of the least of these my brethren, you did it to me‖ (Mt 25:40).
These words are a warning that must not be forgotten and a perennial invitation to return
the love by which he takes care of us. It is faith that enables us to recognize Christ and it
is his love that impels us to assist him whenever he becomes our neighbour along the
journey of life. Supported by faith, let us look with hope at our commitment in the world,
as we await ―new heavens and a new earth in which righteousness dwells‖ (2 Pet 3:13; cf.
Rev 21:1).
Rule of Canon Laws
33
Listening to the word of God leads us first and foremost to value the need to live in
accordance with this law ―written on human hearts‖ (cf. Rom 2:15; 7:23).
34
Jesus Christ then gives mankind the new law, the law of the Gospel, which takes up and
eminently fulfils the natural law, setting us free from the law of sin, as a result of which, as
Saint Paul says, ―I can will what is right, but I cannot do it‖ (Rom 7:18). It likewise enables
men and women, through grace, to share in the divine life and to overcome their selfishness.
Can. 224 In addition to those obligations and rights which are common to all the Christian
faithful and those which are established in other canons, the lay Christian faithful are bound
by the obligations and possess the rights which are enumerated in the canons of this title.
Can. 225 §1. Since, like all the Christian faithful, lay persons are designated by God for the
apostolate through baptism and confirmation, they are bound by the general obligation and
possess the right as individuals, or joined in associations, to work so that the divine message
of salvation is made known and accepted by all persons everywhere in the world. This
obligation is even more compelling in those circumstances in which only through them can
people hear the gospel and know Christ.
§2. According to each one‘s own condition, they are also bound by a particular duty to imbue
and perfect the order of temporal affairs with the spirit of the gospel and thus to give witness
to Christ, especially in carrying out these same affairs and in exercising secular functions.
Can. 226 §1. According to their own vocation, those who live in the marital state are bound
by a special duty to work through marriage and the family to build up the people of God.
Can. 229 §1. Lay persons are bound by the obligation and possess the right to acquire
knowledge of Christian doctrine appropriate to the capacity and condition of each in order for
them to be able to live according to this doctrine, announce it themselves, defend it if
necessary, and take their part in exercising the apostolate.
32
APOSTOLIC LETTER ―MOTU PROPRIO DATA‖PORTA FIDEIOF THE SUPREME PONTIFF BENEDICT XVIFOR THE
INDICTION OF THE YEAR OF FAITH
33
Cf. Pontifical Biblical Commission, The Bible and Morality, Biblical Roots of Christian Conduct (11 May
2008), Vatican City, 2008, Nos. 13, 32, 109
34
Cf. International Theological Commission, In Search of a Universal Ethics: A New Look at the Natural Law,
Vatican City, 2009, No. 102.

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§2. They also possess the right to acquire that fuller knowledge of the sacred sciences which
are taught in ecclesiastical universities and faculties or in institutes of religious sciences, by
attending classes there and pursuing academic degrees.
§3. If the prescripts regarding the requisite suitability have been observed, they are also
qualified to receive from legitimate ecclesiastical authority a mandate to teach the sacred
sciences.
Can. 230 §1. Lay men who possess the age and qualifications established by decree of the
conference of bishops can be admitted on a stable basis through the prescribed liturgical rite
to the ministries of lector and acolyte.
Nevertheless, the conferral of these ministries does not grant them the right to obtain support
or remuneration from the Church.
§2. Lay persons can fulfill the function of lector in liturgical actions by temporary
designation. All lay persons can also perform the functions of commentator or cantor, or
other functions, according to the norm of law.
§3. When the need of the Church warrants it and ministers are lacking, lay persons, even if
they are not lectors or acolytes, can also supply certain of their duties, namely, to exercise the
ministry of the word, to preside offer liturgical prayers, to confer baptism, and to distribute
Holy Communion, according to the prescripts of the law.
Can. 231 §1. Lay persons who permanently or temporarily devote themselves to special
service of the Church are obliged to acquire the appropriate formation required to fulfill their
function properly and to carry out this function conscientiously, eagerly, and diligently.
§2. Without prejudice to the prescript of ⇒ can. 230, §1 and with the prescripts of civil law
having been observed, lay persons have the right to decent remuneration appropriate to their
condition so that they are able to provide decently for their own needs and those of their
family. They also have a right for their social provision, social security, and health benefits to
be duly provided.
Can. 234 §1. Minor seminaries and other similar institutions are to be preserved, where they
exist, and fostered; for the sake of fostering vocations, these institutions provide special
religious formation together with instruction in the humanities and science. Where the
diocesan bishop judges it expedient, he is to erect a minor seminary or similar institution.
Can. 244 The spiritual formation and doctrinal instruction of the students in a seminary are to
be arranged harmoniously and so organized that each student, according to his character,
acquires the spirit of the gospel and a close relationship with Christ along with appropriate
human maturity.
Can. 245 §1. Through their spiritual formation, students are to become equipped to exercise
the pastoral ministry fruitfully and are to be formed in a missionary spirit; they are to learn
that ministry always carried out in living faith and charity fosters their own sanctification.
They also are to learn to cultivate those virtues which are valued highly in human relations so
that they are able to achieve an appropriate integration between human and supernatural
goods.

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§2. Students are so to be formed that, imbued with love of the Church of Christ, they are
bound by humble and filial charity to the Roman Pontiff, the successor of Peter, are attached
to their own bishop as faithful coworkers, and work together with their brothers. Through
common life in the seminary and through relationships of friendship and of association
cultivated with others, they are to be prepared for fraternal union with the diocesan
presbyterium whose partners they will be in the service of the Church.
Can. 246 §1. The eucharistic celebration is to be the center of the entire life of a seminary in
such a way that, sharing in the very love of Christ, the students daily draw strength of spirit
for apostolic work and for their spiritual life especially from this richest of sources.
§2. They are to be formed in the celebration of the liturgy of the hours by which the ministers
of God pray to God in the name of the Church for all the people entrusted to them, and
indeed, for the whole world.
§3. The veneration of the Blessed Virgin Mary, including the marian rosary, mental prayer,
and other exercises of piety are to be fostered; through these, students are to acquire a spirit
of prayer and gain strength in their vocation.
§4. Students are to become accustomed to approach the sacrament of penance frequently; it is
also recommended that each have a director of his spiritual life whom he has freely chosen
and to whom he can confidently open his conscience.
§5. Each year students are to make a spiritual retreat
Can. 248 The doctrinal instruction given is to be directed so that students acquire an
extensive and solid learning in the sacred disciplines along with a general culture appropriate
to the necessities of place and time, in such way that, grounded in their own faith and
nourished thereby, they are able to announce in a suitable way the teaching of the gospel to
the people of their own time in a manner adapted to their understanding.
Can. 256 §1. Students are to be instructed diligently in those things which in a particular
manner pertain to the sacred ministry, especially in catechetical and homiletic skills, in divine
worship and particularly the celebration of the sacraments, in relationships with people, even
non-Catholics or non-believers, in the administration of a parish, and in the fulfillment of
other functions.
§2. Students are to be instructed about the needs of the universal Church in such a way that
they have solicitude for the promotion of vocations and for missionary, ecumenical, and other
more urgent questions, including social ones.
Can. 260 In carrying out their proper functions, all must obey the rector, to whom it belongs
to care for the daily supervision of the seminary according to the norm of the program of
priestly formation and of the rule of the seminary.
Can. 294 After the conferences of bishops involved have been heard, the Apostolic See can
erect personal prelatures, which consist of presbyters and deacons of the secular clergy, to
promote a suitable distribution of presbyters or to accomplish particular pastoral or
missionary works for various regions or for different social groups.

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Can. 296 Lay persons can dedicate themselves to the apostolic works of a personal prelature
by agreements entered into with the prelature. The statutes, however, are to determine
suitably the manner of this organic cooperation and the principal duties and rights connected
to it.
Can. 298 §1. In the Church there are associations distinct from institutes of consecrated life
and societies of apostolic life; in these associations the Christian faithful, whether clerics, lay
persons, or clerics and lay persons together, strive in a common endeavor to foster a more
perfect life, to promote public worship or Christian doctrine, or to exercise other works of the
apostolate such as initiatives of evangelization, works of piety or charity, and those which
animate the temporal order with a Christian spirit.
§2. The Christian faithful are to join especially those associations which competent
ecclesiastical authority has erected, praised, or commended.
Can. 299 §1. By means of a private agreement made among themselves, the Christian faithful
are free to establish associations to pursue the purposes mentioned in ⇒ can. 298, §1, without
prejudice to the prescript of ⇒ can. 301, §1.
§2. Even if ecclesiastical authority praises or commends them, associations of this type are
called private associations.
§3. No private association of the Christian faithful is recognized in the Church unless
competent authority reviews its statutes.
Can. 303 Associations whose members share in the spirit of some religious institute while in
secular life, lead an apostolic life, and strive for Christian perfection under the higher
direction of the same institute are called third orders or some other appropriate name.
Can. 305 §1. All associations of the Christian faithful are subject to the vigilance of
competent ecclesiastical authority which is to take care that the integrity of faith and morals
is preserved in them and is to watch so that abuse does not creep into ecclesiastical
discipline. This authority therefore has the duty and right to inspect them according to the
norm of law and the statutes. These associations are also subject to the governance of this
same authority according to the prescripts of the canons which follow.
Can. 307 §1. The reception of members is to be done according to the norm of law and the
statutes of each association.
§2. The same person can be enrolled in several associations.
§3. Members of religious institutes can join associations according to the norm of their proper
law with the consent of their superior.
Can. 308 No one legitimately enrolled is to be dismissed from an association except for a just
cause according to the norm of law and the statutes.
Can. 309 According to the norm of law and the statutes, legitimately established associations
have the right to issue particular norms respecting the association itself, to hold meetings, and
to designate moderators, officials, other officers, and administrators of goods.

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Can. 312 §1. The authority competent to erect public associations is:
1/ the Holy See for universal and international associations;
2/ the conference of bishops in its own territory for national associations, that is, those which
from their founding are directed toward activity throughout the whole nation;
3/ the diocesan bishop in his own territory, but not a diocesan administrator, for diocesan
associations, except, however, for those associations whose right of erection has been
reserved to others by apostolic privilege.
§2. Written consent of the diocesan bishop is required for the valid erection of an association
or section of an association in a diocese even if it is done by virtue of apostolic privilege.
Nevertheless, the consent given by a diocesan bishop for the erection of a house of a religious
institute is also valid for the erection in the same house or church attached to it of an
association which is proper to that institute.
Can. 313 Through the same decree by which the competent ecclesiastical authority according
to the norm of ⇒ can. 312 erects it, a public association and even a confederation of public
associations is constituted a juridic person and, to the extent it is required, receives a mission
for the purposes which it proposes to pursue in the name of the Church.
Can. 314 The statutes of each public association and their revision or change need the
approval of the ecclesiastical authority competent to erect the association according to the
norm of ⇒ can. 312, §1.
Can. 315 Public associations are able on their own initiative to undertake endeavors in
keeping with their own character. These endeavors are governed according to the norm of the
statutes, though under the higher direction of the ecclesiastical authority mentioned in ⇒ can.
312, §1.
Can. 316 §1. A person who has publicly rejected the Catholic faith, has defected from
ecclesiastical communion, or has been punished by an imposed or declared excommunication
cannot be received validly into public associations.
§2. Those enrolled legitimately who fall into the situation mentioned in §1, after being
warned, are to be dismissed from the association, with due regard for its statutes and without
prejudice to the right of recourse to the ecclesiastical authority mentioned in ⇒ can. 312, §1.
Can. 317 §1. Unless the statutes provide otherwise, it is for the ecclesiastical authority
mentioned in ⇒ can. 312, §1 to confirm the moderator of a public association elected by the
public association itself, install the one presented, or appoint the moderator in his own right.
The same ecclesiastical authority also appoints the chaplain or ecclesiastical assistant, after
having heard the major officials of the association, when it is expedient.
§2. The norm stated in §1 is also valid for associations which members of religious institutes
erect outside their own churches or houses in virtue of apostolic privilege. In associations
which members of religious institutes erect in their own church or house, however, the
nomination or confirmation of the moderator and chaplain pertains to the superior of the
institute, according to the norm of the statutes.
§3. In associations which are not clerical, lay persons are able to exercise the function of

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moderator. A chaplain or ecclesiastical assistant is not to assume that function unless the
statutes provide otherwise.
Can. 319 §1. Unless other provision has been made, a legitimately erected public association
administers the goods which it possesses according to the norm of the statutes under the
higher direction of the ecclesiastical authority mentioned in ⇒ can. 312, §1, to which it must
render an account of administration each year.
§2. It must also render to the same authority a faithful account of the expenditure of the
offerings and alms which it has collected.
Can. 713 §1. Members of these institutes express and exercise their own consecration in
apostolic activity, and like leaven they strive to imbue all things with the spirit of the gospel
for the strengthening and growth of the Body of Christ
Can. 713§2. In the world and from the world, lay members participate in the evangelizing
function of the Church whether through the witness of a Christian life and of fidelity toward
their own consecration, or through the assistance they offer to order temporal things
according to God and to inform the world by the power of the gospel.
They also cooperate in the service of the ecclesial community according to their own secular
way of life
Can. 715§2. Those who are incardinated in an institute according to the norm of ⇒ can. 266,
§3, however, are subject to the bishop like religious if they are appointed to the proper works
of the institute or to the governance of the institute.
Can. 718 The administration of the goods of an institute, which must express and foster
evangelical poverty, is governed by the norms of Book V, The Temporal Goods of the
Church, and by the proper law of the institute.
Likewise, proper law is to define the obligations of the institute, especially Financial ones,
towards members who carry on work for it.
Can. 719 §1. For members to respond faithfully to their vocation and for their apostolic
action to proceed from their union with Christ, they are to devote themselves diligently to
prayer, to give themselves in a Fitting way to the reading of sacred scripture, to observe an
annual period of spiritual retreat, and to perform other spiritual exercises according to proper
law.
§2. The celebration of the Eucharist, daily if possible, is to be the source and strength of their
whole consecrated life.
§3. They are to approach freely the sacrament of penance which they are to receive
frequently.
§4. They are to obtain freely necessary direction of conscience and to seek counsel of this
kind even from the moderators, if they wish.
Can. 720 The right of admission into the institute, either for probation or for the assumption
of sacred bonds, whether temporary or perpetual or definitive, belongs to the major

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moderators with their council, according to the norm of the constitutions.
Can. 722 §1. Initial probation is to be ordered in a way that the candidates understand more
fittingly their own divine vocation, and indeed, the one proper to the institute, and that they
are trained in the spirit and way of life of the institute.
§2. Candidates are properly to be formed to lead a life according to the evangelical counsels
and are to be taught to transform their whole life into the apostolate, employing those forms
of evangelization which better respond to the purpose, spirit, and character of the institute.
Can. 729 A member is dismissed from an institute according to the norm of cann. ⇒ 694 and
⇒ 695; moreover, the constitutions are to determine other causes for dismissal provided that
they are proportionately grave, external, imputable, and juridically proven, and the method of
proceeding established in cann. 697-700 is to be observed. The prescript of ⇒ can. 701
applies to one dismissed.
Can. 731 §1. Societies of apostolic life resemble institutes of consecrated life; their members,
without religious vows, pursue the apostolic purpose proper to the society and, leading a life
in common as brothers or sisters according to their proper manner of life, strive for the
perfection of charity through the observance of the constitutions.
§2. Among these are societies in which members assume the evangelical counsels by some
bond defined in the constitutions.
Can. 735 §1. The proper law of each society determines the admission, probation,
incorporation, and formation of members.
Can. 741 §1. Societies and, unless the constitutions determine otherwise, their parts and
houses are juridic persons and, as such, capable of acquiring, possessing, administering, and
alienating temporal goods according to the norm of the prescripts of Book V, The Temporal
Goods of the Church, of cann. ⇒ 636, ⇒ 638, and ⇒ 639, and of proper law.
Can. 744 §1. It is equally reserved to the supreme moderator with the consent of the council
to grant permission for a definitively incorporated member to transfer to another society of
apostolic life; the rights and obligations proper to the society are suspended in the meantime,
without prejudice to the right of returning before definitive incorporation in the new society.
§2. Transfer to an institute of consecrated life or from one to a society of apostolic life
requires the permission of the Holy See, whose mandates must be observed.
Can. 746 For the dismissal of a definitively incorporated member, ⇒ cann. 694-704 are to be
observed with appropriate adaptations.
Can. 747 §1. The Church, to which Christ the Lord has entrusted the deposit of faith so that
with the assistance of the Holy Spirit it might protect the revealed truth reverently, examine it
more closely, and proclaim and expound it faithfully, has the duty and innate right,
independent of any human power whatsoever, to preach the gospel to all peoples, also using
the means of social communication proper to it.

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§2. It belongs to the Church always and everywhere to announce moral principles, even about
the social order, and to render judgment concerning any human affairs insofar as the
fundamental rights of the human person or the salvation of souls requires it.
Can. 748 §1. All persons are bound to seek the truth in those things which regard God and his
Church and by virtue of divine law are bound by the obligation and possess the right of
embracing and observing the truth which they have come to know.
§2. No one is ever permitted to coerce persons to embrace the Catholic faith against their
conscience.
Can. 749 §1. By virtue of his office, the Supreme Pontiff possesses infallibility in teaching
when as the supreme pastor and teacher of all the Christian faithful, who strengthens his
brothers and sisters in the faith, he proclaims by definitive act that a doctrine of faith or
morals is to be held.
§2. The college of bishops also possesses infallibility in teaching when the bishops gathered
together in an ecumenical council exercise the magisterium as teachers and judges of faith
and morals who declare for the universal Church that a doctrine of faith or morals is to be
held definitively; or when dispersed throughout the world but preserving the bond of
communion among themselves and with the successor of Peter and teaching authentically
together with the Roman Pontiff matters of faith or morals, they agree that a particular
proposition is to be held definitively.
Can. 751 Heresy is the obstinate denial or obstinate doubt after the reception of baptism of
some truth which is to be believed by divine and Catholic faith; apostasy is the total
repudiation of the Christian faith; schism is the refusal of submission to the Supreme Pontiff
or of communion with the members of the Church subject to him.
Can. 754 All the Christian faithful are obliged to observe the constitutions and decrees which
the legitimate authority of the Church issues in order to propose doctrine and to proscribe
erroneous opinions, particularly those which the Roman Pontiff or the college of bishops puts
forth.
Can. 758 By virtue of their consecration to God, members of institutes of consecrated life
give witness to the gospel in a special way and the bishop appropriately calls upon them as a
help in proclaiming the gospel.
Can. 759 By virtue of baptism and confirmation, lay members of the Christian faithful are
witnesses of the gospel message by word and the example of a Christian life; they can also be
called upon to cooperate with the bishop and presbyters in the exercise of the ministry of the
word.
Can. 760 The mystery of Christ is to be set forth completely and faithfully in the ministry of
the word, which must be based upon sacred scripture, tradition, liturgy, the magisterium, and
the life of the Church.
Can. 766 Lay persons can be permitted to preach in a church or oratory, if necessity requires
it in certain circumstances or it seems advantageous in particular cases, according to the
prescripts of the conference of bishops and without prejudice to ⇒ can. 767, §1

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Can. 768 §1. Those who proclaim the divine word are to propose first of all to the Christian
faithful those things which one must believe and do for the glory of God and the salvation of
humanity.
Can. 772 §1. In the exercise of preaching, moreover, all are to observe the norms issued by
the diocesan bishop.
§2. In giving a radio or television talk on Christian doctrine, the prescripts established by the
conference of bishops are to be observed.
Can. 774 §1. Under the direction of legitimate ecclesiastical authority, solicitude for
catechesis belongs to all members of the Church according to each one‘s role.
§2. Parents above others are obliged to form their children by word and example in faith and
in the practice of Christian life; sponsors and those who take the place of parents are bound
by an equal obligation.
Can. 777 Attentive to the norms established by the diocesan bishop, a pastor is to take care in
a special way:
1/ that suitable catechesis is imparted for the celebration of the sacraments;
2/ that through catechetical instruction imparted for an appropriate period of time children are
prepared properly for the first reception of the sacraments of penance and the Most Holy
Eucharist and for the sacrament of confirmation;
3/ that having received first communion, these children are enriched more fully and deeply
through catechetical formation;
4/ that catechetical instruction is given also to those who are physically or mentally impeded,
insofar as their condition permits;
5/ that the faith of youth and adults is strengthened, enlightened, and developed through
various means and endeavors.
Can. 778 Religious superiors and superiors of societies of apostolic life are to take care that
catechetical instruction is imparted diligently in their churches, schools, and other works
entrusted to them in any way.
Can. 779 Catechetical instruction is to be given by using all helps, teaching aids, and
instruments of social communication which seem more effective so that the faithful, in a
manner adapted to their character, capabilities and age, and conditions of life, are able to
learn Catholic doctrine more fully and put it into practice more suitably.
Can. 780 Local ordinaries are to take care that catechists are duly prepared to fulfill their
function properly, namely, that continuing formation is made available to them, that they
understand the doctrine of the Church appropriately, and that they learn in theory and in
practice the methods proper to the teaching disciplines.
Can. 781 Since the whole Church is by its nature missionary and the work of evangelization

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must be held as a fundamental duty of the people of God, all the Christian faithful, conscious
of their responsibility, are to assume their part in missionary work
Can. 782 §1. The Roman Pontiff and the college of bishops have the supreme direction and
coordination of endeavors and actions which belong to missionary work and missionary
cooperation.
§2. As sponsors of the universal Church and of all the churches, individual bishops are to
have special solicitude for missionary work, especially by initiating, fostering, and sustaining
missionary endeavors in their own particular churches.
Can. 783 Since by virtue of their consecration members of institutes of consecrated life
dedicate themselves to the service of the Church, they are obliged to engage in missionary
action in a special way and in a manner proper to their institute.
Can. 784 Missionaries, that is, those whom competent ecclesiastical authority sends to carry
out missionary work, can be chosen from among natives or non-natives, whether secular
clerics, members of institutes of consecrated life or of societies of apostolic life, or other lay
members of the Christian faithful.
Can. 785 §1. Catechists are to be used in carrying out missionary work; catechists are lay
members of the Christian faithful, duly instructed and outstanding in Christian life, who
devote themselves to setting forth the teaching of the gospel and to organizing liturgies and
works of charity under the direction of a missionary.
§2. Catechists are to be formed in schools designated for this purpose or, where such schools
are lacking, under the direction of missionaries.
Can. 786 The Church accomplishes the specifically missionary action which implants the
Church among peoples or groups where it has not yet taken root especially by sending
heralds of the gospel until the young churches are established fully, that is, when they are
provided with the proper resources and sufficient means to be able to carry out the work of
evangelization themselves.
Can. 787 §1. By the witness of their life and word, missionaries are to establish a sincere
dialogue with those who do not believe in Christ so that, in a manner adapted to their own
temperament and culture, avenues are opened enabling them to understand the message of the
gospel.
§2. Missionaries are to take care that they teach the truths of faith to those whom they
consider prepared to receive the gospel message so that they can be admitted to receive
baptism when they freely request it.
Can. 788 §1. When the period of the precatechumenate has been completed, those who have
made known their intention to embrace faith in Christ are to be admitted to the
catechumenate in liturgical ceremonies and their names are to be inscribed in the book
designated for this purpose.
§2. Through instruction and the first experience of Christian life, catechumens are to be
initiated suitably into the mystery of salvation and introduced into the life of the faith, the

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liturgy, the charity of the people of God, and the apostolate.
§3. It is for the conference of bishops to issue statutes which regulate the catechumenate by
determining what things must be expected of the catechumens and by defining what
prerogatives are to be recognized as theirs.
Can. 789 Neophytes are to be formed through suitable instruction to understand the gospel
truth more deeply and to fulfill the duties assumed through baptism; they are to be imbued
with a sincere love for Christ and his Church.
Can. 790 §1. It is for the diocesan bishop in the territories of a mission:
1/ to promote, direct, and coordinate endeavors and works which pertain to missionary
action;
2/ to take care that appropriate agreements are entered into with moderators of institutes
which dedicate themselves to missionary work and that relations with them result in the good
of the mission.
§2. All missionaries, even religious and their assistants living in his jurisdiction, are subject
to the prescripts issued by the diocesan bishop mentioned in §1, n. 1.
Can. 791. To foster missionary cooperation in individual dioceses:
1/ missionary vocations are to be promoted;
2/ a priest is to be designated to promote effectively endeavors for the missions, especially
the Pontifical Missionary Works;
3/ an annual day for the missions is to be celebrated;
4/ a suitable offering for the missions is to be contributed each year and sent to the Holy See.
Can. 792 Conferences of bishops are to establish and promote works by which those who
come to their territory from mission lands for the sake of work or study are received as
brothers and sisters and assisted with adequate pastoral care.
Catechism citations
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Learning the Catechism is a life long study, just like the Bible, a daily time should be set for
reading and discussion. It is important that the Spirit of God‘s love/ grace be implanted in the
person by the Sacraments or the Word is only interpreted as Law and not read as a living
truth.
Only selected citations have been used as key points are meant to be a vademecum but it is
recommended that the complete Catechism is studied and a reference copy is available if any

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questions arise in the students mind.
CCC. 50 By natural reason man can know God with certainty, on the basis of his works. But
there is another order of knowledge, which man cannot possibly arrive at by his own powers:
the order of divine Revelation.1
Through an utterly free decision, God has revealed himself
and given himself to man. This he does by revealing the mystery, his plan of loving
goodness, formed from all eternity in Christ, for the benefit of all men. God has fully
revealed this plan by sending us his beloved Son, our Lord Jesus Christ, and the Holy Spirit.
The covenant with Noah
CCC. 56 After the unity of the human race was shattered by sin God at once sought to save
humanity part by part. The covenant with Noah after the flood gives expression to the
principle of the divine economy toward the "nations", in other words, towards men grouped
"in their lands, each with (its) own language, by their families, in their nations".9
57 This state of division into many nations, each entrusted by divine providence to the
guardianship of angels, is at once cosmic, social and religious. It is intended to limit the pride
of fallen humanity10
united only in its perverse ambition to forge its own unity as at Babel.11
But, because of sin, both polytheism and the idolatry of the nation and of its rulers constantly
threaten this provisional economy with the perversion of paganism.12
58 The covenant with Noah remains in force during the times of the Gentiles, until the
universal proclamation of the Gospel.13
The Bible venerates several great figures among the
Gentiles: Abel the just, the king-priest Melchisedek - a figure of Christ - and the upright
"Noah, Daniel, and Job".14
Scripture thus expresses the heights of sanctity that can be reached
by those who live according to the covenant of Noah, waiting for Christ to "gather into one
the children of God who are scattered abroad".15
God chooses Abraham
59 In order to gather together scattered humanity God calls Abram from his country, his
kindred and his father's house,16
and makes him Abraham, that is, "the father of a multitude of
nations". "In you all the nations of the earth shall be blessed."17
60 The people descended from Abraham would be the trustee of the promise made to the
patriarchs, the chosen people, called to prepare for that day when God would gather all his
children into the unity of the Church.18
They would be the root on to which the Gentiles
would be grafted, once they came to believe.19
61 The patriarchs, prophets and certain other Old Testament figures have been and always
will be honoured as saints in all the Church's liturgical traditions.
God forms his people Israel
62 After the patriarchs, God formed Israel as his people by freeing them from slavery in
Egypt. He established with them the covenant of Mount Sinai and, through Moses, gave them
his law so that they would recognize him and serve him as the one living and true God, the
provident Father and just judge, and so that they would look for the promised Saviour.20

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63 Israel is the priestly people of God, "called by the name of the LORD", and "the first to
hear the word of God",21
The people of "elder brethren" in the faith of Abraham.
64 Through the prophets, God forms his people in the hope of salvation, in the expectation of
a new and everlasting Covenant intended for all, to be written on their hearts.22
The prophets
proclaim a radical redemption of the People of God, purification from all their infidelities, a
salvation which will include all the nations.23
Above all, the poor and humble of the Lord will
bear this hope. Such holy women as Sarah, Rebecca, Rachel, Miriam, Deborah, Hannah,
Judith and Esther kept alive the hope of Israel's salvation. The purest figure among them is
Mary.24
CCC. III. Christ Jesus -- "Mediator and Fullness of All Revelation"25
God has said everything in his Word
65 "In many and various ways God spoke of old to our fathers by the prophets, but in these
last days he has spoken to us by a Son."26
Christ, the Son of God made man, is the Father's
one, perfect and unsurpassable Word. In him he has said everything; there will be no other
word than this one. St. John of the Cross, among others, commented strikingly on Hebrews
1:1-2:
In giving us his Son, his only Word (for he possesses no other), he spoke everything
to us at once in this sole Word - and he has no more to say. . . because what he spoke
before to the prophets in parts, he has now spoken all at once by giving us the All
Who is His Son. Any person questioning God or desiring some vision or revelation
would be guilty not only of foolish behaviour but also of offending him, by not fixing
his eyes entirely upon Christ and by living with the desire for some other novelty.27
There will be no further Revelation
66 "The Christian economy, therefore, since it is the new and definitive Covenant, will never
pass away; and no new public revelation is to be expected before the glorious manifestation
of our Lord Jesus Christ."28
Yet even if Revelation is already complete, it has not been made
completely explicit; it remains for Christian faith gradually to grasp its full significance over
the course of the centuries.
67 Throughout the ages, there have been so-called "private" revelations, some of which have
been recognized by the authority of the Church. They do not belong, however, to the deposit
of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help
live more fully by it in a certain period of history. Guided by the Magisterium of the Church,
the sensus fidelium knows how to discern and welcome in these revelations whatever
constitutes an authentic call of Christ or his saints to the Church.
Christian faith cannot accept "revelations" that claim to surpass or correct the
Revelation of which Christ is the fulfilment, as is the case in certain nonChristian
religions and also in certain recent sects which base themselves on such "revelations".
I. The Apostolic Tradition

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75 "Christ the Lord, in whom the entire Revelation of the most high God is summed up,
commanded the apostles to preach the Gospel, which had been promised beforehand by the
prophets, and which he fulfilled in his own person and promulgated with his own lips. In
preaching the Gospel, they were to communicate the gifts of God to all men. This Gospel was
to be the source of all saving truth and moral discipline."32
In the apostolic preaching. . .
76 In keeping with the Lord's command, the Gospel was handed on in two ways:
- orally "by the apostles who handed on, by the spoken word of their preaching, by the
example they gave, by the institutions they established, what they themselves had received -
whether from the lips of Christ, from his way of life and his works, or whether they had
learned it at the prompting of the Holy Spirit";33
- in writing "by those apostles and other men associated with the apostles who, under the
inspiration of the same Holy Spirit, committed the message of salvation to writing".34
. . . continued in apostolic succession
77 "In order that the full and living Gospel might always be preserved in the Church the
apostles left bishops as their successors. They gave them their own position of teaching
authority."35
Indeed, "the apostolic preaching, which is expressed in a special way in the
inspired books, was to be preserved in a continuous line of succession until the end of time."36
78 This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is
distinct from Sacred Scripture, though closely connected to it. Through Tradition, "the
Church, in her doctrine, life and worship, perpetuates and transmits to every generation all
that she herself is, all that she believes."37
"The sayings of the holy Fathers are a witness to
the life-giving presence of this Tradition, showing how its riches are poured out in the
practice and life of the Church, in her belief and her prayer."38
CCC. 79 The Father's self-communication made through his Word in the Holy Spirit, remains
present and active in the Church: "God, who spoke in the past, continues to converse with the
Spouse of his beloved Son. and the Holy Spirit, through whom the living voice of the Gospel
rings out in the Church - and through her in the world - leads believers to the full truth, and
makes the Word of Christ dwell in them in all its richness."39
II. The Relationship Between Tradition and Sacred Scripture
One common source. . .
80 "Sacred Tradition and Sacred Scripture, then, are bound closely together, and
communicate one with the other. For both of them, flowing out from the same divine well-
spring, come together in some fashion to form one thing, and move towards the same goal."40
Each of them makes present and fruitful in the Church the mystery of Christ, who promised
to remain with his own "always, to the close of the age".41
. . . two distinct modes of transmission
81 "Sacred Scripture is the speech of God as it is put down in writing under the breath of the
Holy Spirit."42

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"and [Holy] Tradition transmits in its entirety the Word of God which has been entrusted to
the apostles by Christ the Lord and the Holy Spirit. It transmits it to the successors of the
apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and
spread it abroad by their preaching."43
82 As a result the Church, to whom the transmission and interpretation of Revelation is
entrusted, "does not derive her certainty about all revealed truths from the holy Scriptures
alone. Both Scripture and Tradition must be accepted and honoured with equal sentiments of
devotion and reverence."44
Apostolic Tradition and ecclesial traditions
83 The Tradition here in question comes from the apostles and hands on what they received
from Jesus' teaching and example and what they learned from the Holy Spirit. the first
generation of Christians did not yet have a written New Testament, and the New Testament
itself demonstrates the process of living Tradition.
Tradition is to be distinguished from the various theological, disciplinary, liturgical or
devotional traditions, born in the local churches over time. These are the particular forms,
adapted to different places and times, in which the great Tradition is expressed. In the light of
Tradition, these traditions can be retained, modified or even abandoned under the guidance of
the Church's Magisterium.
III. The Interpretation of the Heritage of Faith
The heritage of faith entrusted to the whole of the Church
84 The apostles entrusted the "Sacred deposit" of the faith (the depositum fidei),45
contained
in Sacred Scripture and Tradition, to the whole of the Church. "By adhering to [this heritage]
the entire holy people, united to its pastors, remains always faithful to the teaching of the
apostles, to the brotherhood, to the breaking of bread and the prayers. So, in maintaining,
practising and professing the faith that has been handed on, there should be a remarkable
harmony between the bishops and the faithful."46
The Magisterium of the Church
85 "The task of giving an authentic interpretation of the Word of God, whether in its written
form or in the form of Tradition, has been entrusted to the living teaching office of the
Church alone. Its authority in this matter is exercised in the name of Jesus Christ."47
This
means that the task of interpretation has been entrusted to the bishops in communion with the
successor of Peter, the Bishop of Rome.
86 "Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only
what has been handed on to it. At the divine command and with the help of the Holy Spirit, it
listens to this devotedly, guards it with dedication and expounds it faithfully. All that it
proposes for belief as being divinely revealed is drawn from this single deposit of faith."48
87 Mindful of Christ's words to his apostles: "He who hears you, hears me",49
The faithful
receive with docility the teachings and directives that their pastors give them in different
forms.

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The dogmas of the faith
88 The Church's Magisterium exercises the authority it holds from Christ to the fullest extent
when it defines dogmas, that is, when it proposes truths contained in divine Revelation or
also when it proposes in a definitive way truths having a necessary connection with them.
89 There is an organic connection between our spiritual life and the dogmas. Dogmas are
lights along the path of faith; they illuminate it and make it secure. Conversely, if our life is
upright, our intellect and heart will be open to welcome the light shed by the dogmas of
faith.50
90 The mutual connections between dogmas, and their coherence, can be found in the whole
of the Revelation of the mystery of Christ.51
"In Catholic doctrine there exists an order or
hierarchy 234 of truths, since they vary in their relation to the foundation of the Christian
faith."52
The supernatural sense of faith
91 All the faithful share in understanding and handing on revealed truth. They have received
the anointing of the Holy Spirit, who instructs them53
and guides them into all truth.54
92 "The whole body of the faithful. . . cannot err in matters of belief. This characteristic is
shown in the supernatural appreciation of faith (sensus fidei) on the part of the whole people,
when, from the bishops to the last of the faithful, they manifest a universal consent in matters
of faith and morals."55
93 "By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People
of God, guided by the sacred teaching authority (Magisterium),. . . receives. . . the faith, once
for all delivered to the saints. . . the People unfailingly adheres to this faith, penetrates it more
deeply with right judgment, and applies it more fully in daily life."56
Growth in understanding the faith
94 Thanks to the assistance of the Holy Spirit, the understanding of both the realities and the
words of the heritage of faith is able to grow in the life of the Church:
- "through the contemplation and study of believers who ponder these things in their hearts";57
it is in particular "theological research [which] deepens knowledge of revealed truth".58
- "from the intimate sense of spiritual realities which [believers] experience",59
The sacred
Scriptures "grow with the one who reads them."60
- "from the preaching of those who have received, along with their right of succession in the
episcopate, the sure charism of truth".61
95 "It is clear therefore that, in the supremely wise arrangement of God, sacred Tradition,
Sacred Scripture and the Magisterium of the Church are so connected and associated that one
of them cannot stand without the others. Working together, each in its own way, under the
action of the one Holy Spirit, they all contribute effectively to the salvation of souls."62
104 In Sacred Scripture, the Church constantly finds her nourishment and her strength, for
she welcomes it not as a human word, "but as what it really is, the word of God".67
"In the
sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with

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them."68
105 God is the author of Sacred Scripture. "The divinely revealed realities, which are
contained and presented in the text of Sacred Scripture, have been written down under the
inspiration of the Holy Spirit."69
"For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and
canonical the books of the Old and the New Testaments, whole and entire, with all their parts,
on the grounds that, written under the inspiration of the Holy Spirit, they have God as their
author, and have been handed on as such to the Church herself."70
106 God inspired the human authors of the sacred books. "To compose the sacred books, God
chose certain men who, all the while he employed them in this task, made full use of their
own faculties and powers so that, though he acted in them and by them, it was as true authors
that they consigned to writing whatever he wanted written, and no more."71
107 The inspired books teach the truth. "Since therefore all that the inspired authors or sacred
writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that
the books of Scripture firmly, faithfully, and without error teach that truth which God, for the
sake of our salvation, wished to see confided to the Sacred Scriptures."72
108 Still, the Christian faith is not a "religion of the book". Christianity is the religion of the
"Word" of God, "not a written and mute word, but incarnate and living".73
If the Scriptures
are not to remain a dead letter, Christ, the eternal Word of the living God, must, through the
Holy Spirit, "open (our) minds to understand the Scriptures."74
III. The Holy Spirit, Interpreter of Scripture
109 In Sacred Scripture, God speaks to man in a human way. To interpret Scripture correctly,
the reader must be attentive to what the human authors truly wanted to affirm, and to what
God wanted to reveal to us by their words.75
110 In order to discover the sacred authors' intention, the reader must take into account the
conditions of their time and culture, the literary genres in use at that time, and the modes of
feeling, speaking and narrating then current. "For the fact is that truth is differently presented
and expressed in the various types of historical writing, in prophetical and poetical texts, and
in other forms of literary expression."76
111 But since Sacred Scripture is inspired, there is another and no less important principle of
correct interpretation, without which Scripture would remain a dead letter. "Sacred Scripture
must be read and interpreted in the light of the same Spirit by whom it was written."77
The Second Vatican Council indicates three criteria for interpreting Scripture in accordance
with the Spirit who inspired it.78
112 Be especially attentive "to the content and unity of the whole Scripture". Different as the
books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of
which Christ Jesus is the center and heart, open since his Passover.79

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The phrase "heart of Christ" can refer to Sacred Scripture, which makes known his
heart, closed before the Passion, as the Scripture was obscure. But the Scripture has
been opened since the Passion; since those who from then on have understood it,
consider and discern in what way the prophecies must be interpreted.80
113 2. Read the Scripture within "the living Tradition of the whole Church". According to a
saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than
in documents and records, for the Church carries in her Tradition the living memorial of
God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the
Scripture (". . . according to the spiritual meaning which the Spirit grants to the Church"81
).
114 3. Be attentive to the analogy of faith.82
By "analogy of faith" we mean the coherence of
the truths of faith among themselves and within the whole plan of Revelation.
The senses of Scripture
115 According to an ancient tradition, one can distinguish between two senses of Scripture:
the literal and the spiritual, the latter being subdivided into the allegorical, moral and
anagogical senses. the profound concordance of the four senses guarantees all its richness to
the living reading of Scripture in the Church.
116 The literal sense is the meaning conveyed by the words of Scripture and discovered by
exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are
based on the literal."83
117 The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but
also the realities and events about which it speaks can be signs.
1. the allegorical sense. We can acquire a more profound understanding of events by
recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of
Christ's victory and also of Christian Baptism.84
2. the moral sense. the events reported in Scripture ought to lead us to act justly. As St. Paul
says, they were written "for our instruction".85
3. the anagogical sense (Greek: anagoge, "leading"). We can view realities and events in
terms of their eternal significance, leading us toward our true homeland: thus the Church on
earth is a sign of the heavenly Jerusalem.86
118 A medieval couplet summarizes the significance of the four senses:
The Letter speaks of deeds; Allegory to faith;
The Moral how to act; Anagogy our destiny.87
119 "It is the task of exegetes to work, according to these rules, towards a better
understanding and explanation of the meaning of Sacred Scripture in order that their research
may help the Church to form a firmer judgement. For, of course, all that has been said about
the manner of interpreting Scripture is ultimately subject to the judgement of the Church
which exercises the divinely conferred commission and ministry of watching over and
interpreting the Word of God."88
But I would not believe in the Gospel, had not the authority of the Catholic Church
already moved me.89

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IV. The Canon of Scripture
120 It was by the apostolic Tradition that the Church discerned which writings are to be
included in the list of the sacred books.90
This complete list is called the canon of Scripture. It includes 46 books for the Old Testament
(45 if we count Jeremiah and Lamentations as one) and 27 for the New.91
The Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua,
Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah,
Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the
Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah,
Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah,
Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi.
The New Testament: the Gospels according to Matthew, Mark, Luke and John, the
Acts of the Apostles, the Letters of St. Paul to the Romans, 1 and 2 Corinthians,
Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2
Timothy, Titus, Philemon, the Letter to the Hebrews, the Letters of James, 1 and 2
Peter, 1, 2 and 3 John, and Jude, and Revelation (the Apocalypse).
The Old Testament
121 The Old Testament is an indispensable part of Sacred Scripture. Its books are divinely
inspired and retain a permanent value,92
for the Old Covenant has never been revoked.
122 Indeed, "the economy of the Old Testament was deliberately SO oriented that it should
prepare for and declare in prophecy the coming of Christ, redeemer of all men."93
"Even
though they contain matters imperfect and provisional,94
The books of the OldTestament bear
witness to the whole divine pedagogy of God's saving love: these writings "are a storehouse
of sublime teaching on God and of sound wisdom on human life, as well as a wonderful
treasury of prayers; in them, too, the mystery of our salvation is present in a hidden way."95
123 Christians venerate the Old Testament as true Word of God. the Church has always
vigorously opposed the idea of rejecting the Old Testament under the pretext that the New
has rendered it void (Marcionism).
The New Testament
124 "The Word of God, which is the power of God for salvation to everyone who has faith, is
set forth and displays its power in a most wonderful way in the writings of the New
Testament"96
which hand on the ultimate truth of God's Revelation. Their central object is
Jesus Christ, God's incarnate Son: his acts, teachings, Passion and glorification, and his
Church's beginnings under the Spirit's guidance.97
125 The Gospels are the heart of all the Scriptures "because they are our principal source for
the life and teaching of the Incarnate Word, our Saviour".98

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126 We can distinguish three stages in the formation of the Gospels:
1. the life and teaching of Jesus. the Church holds firmly that the four Gospels, "whose
historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he
lived among men, really did and taught for their eternal salvation, until the day when he was
taken up."99
2. the oral tradition. "For, after the ascension of the Lord, the apostles handed on to their
hearers what he had said and done, but with that fuller understanding which they, instructed
by the glorious events of Christ and enlightened by the Spirit of truth, now enjoyed."100
3. the written Gospels. "The sacred authors, in writing the four Gospels, selected certain of
the many elements which had been handed on, either orally or already in written form; others
they synthesized or explained with an eye to the situation of the churches, the while
sustaining the form of preaching, but always in such a fashion that they have told us the
honest truth about Jesus."101
127 The fourfold Gospel holds a unique place in the Church, as is evident both in the
veneration which the liturgy accords it and in the surpassing attraction it has exercised on the
saints at all times:
There is no doctrine which could be better, more precious and more splendid than the
text of the Gospel. Behold and retain what our Lord and Master, Christ, has taught by
his words and accomplished by his deeds.102
But above all it's the gospels that occupy my mind when I'm at prayer; my poor soul
has so many needs, and yet this is the one thing needful. I'm always finding fresh
lights there; hidden meanings which had meant nothing to me hitherto.103
The unity of the Old and New Testaments
128 The Church, as early as apostolic times,104
and then constantly in her Tradition, has
illuminated the unity of the divine plan in the two Testaments through typology, which
discerns in God's works of the Old Covenant prefigurations of what he accomplished in the
fullness of time in the person of his incarnate Son.
129 Christians therefore read the Old Testament in the light of Christ crucified and risen.
Such typological reading discloses the inexhaustible content of the Old Testament; but it
must not make us forget that the Old Testament retains its own intrinsic value as Revelation
reaffirmed by our Lord himself.105
Besides, the New Testament has to be read in the light of
the Old. Early Christian catechesis made constant use of the Old Testament.106
As an old
saying put it, the New Testament lies hidden in the Old and the Old Testament is unveiled in
the New.107
130 Typology indicates the dynamic movement toward the fulfilment of the divine plan when
"God [will] be everything to everyone."108
Nor do the calling of the patriarchs and the exodus
from Egypt, for example, lose their own value in God's plan, from the mere fact that they
were intermediate stages.
V. Sacred Scripture in the Life of the Church
131 "and such is the force and power of the Word of God that it can serve the Church as her
support and vigour, and the children of the Church as strength for their faith, food for the

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soul, and a pure and lasting fount of spiritual life."109
Hence "access to Sacred Scripture ought
to be open wide to the Christian faithful."110
132 "Therefore, the study of the sacred page should be the very soul of sacred theology. the
ministry of the Word, too - pastoral preaching, catechetics and all forms of Christian
instruction, among which the liturgical homily should hold pride of place - is healthily
nourished and thrives in holiness through the Word of Scripture."111
133 The Church "forcefully and specifically exhorts all the Christian faithful... to learn the
surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance
of the Scriptures is ignorance of Christ.112
I. The Obedience of Faith
144 To obey (from the Latin ob-audire, to "hear or listen to") in faith is to submit freely to the
word that has been heard, because its truth is guaranteed by God, who is Truth itself.
Abraham is the model of such obedience offered us by Sacred Scripture. the Virgin Mary is
its most perfect embodiment.
Abraham - "father of all who believe"
145 The Letter to the Hebrews, in its great eulogy of the faith of Israel's ancestors, lays
special emphasis on Abraham's faith: "By faith, Abraham obeyed when he was called to go
out to a place which he was to receive as an inheritance; and he went out, not knowing where
he was to go."4
By faith, he lived as a stranger and pilgrim in the promised land.5
By faith,
Sarah was given to conceive the son of the promise. and by faith Abraham offered his only
son in sacrifice.6
146 Abraham thus fulfils the definition of faith in Hebrews 11:1: "Faith is the assurance of
things hoped for, the conviction of things not seen":7
"Abraham believed God, and it was
reckoned to him as righteousness."8
Because he was "strong in his faith", Abraham became
the "father of all who believe".9
147 The Old Testament is rich in witnesses to this faith. the Letter to the Hebrews proclaims
its eulogy of the exemplary faith of the ancestors who "received divine approval".10
Yet "God
had foreseen something better for us": the grace of believing in his Son Jesus, "the pioneer
and perfecter of our faith".11
Mary - "Blessed is she who believed"
148 The Virgin Mary most perfectly embodies the obedience of faith. By faith Mary
welcomes the tidings and promise brought by the angel Gabriel, believing that "with God
nothing will be impossible" and so giving her assent: "Behold I am the handmaid of the Lord;
let it be [done] to me according to your word."12
Elizabeth greeted her: "Blessed is she who
believed that there would be a fulfilment of what was spoken to her from the Lord."13
It is for
this faith that all generations have called Mary blessed.14
149 Throughout her life and until her last ordeal15
when Jesus her son died on the cross,
Mary's faith never wavered. She never ceased to believe in the fulfilment of God's word. and
so the Church venerates in Mary the purest realization of faith.

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To believe in Jesus Christ, the Son of God
151 For a Christian, believing in God cannot be separated from believing in the One he sent,
his "beloved Son", in whom the Father is "well pleased"; God tells us to listen to him.18
The
Lord himself said to his disciples: "Believe in God, believe also in me."19
We can believe in
Jesus Christ because he is himself God, the Word made flesh: "No one has ever seen God; the
only Son, who is in the bosom of the Father, he has made him known."20
Because he "has
seen the Father", Jesus Christ is the only one who knows him and can reveal him.21
To believe in the Holy Spirit
152 One cannot believe in Jesus Christ without sharing in his Spirit. It is the Holy Spirit who
reveals to men who Jesus is. For "no one can say "Jesus is Lord", except by the Holy Spirit",22
who "searches everything, even the depths of God. . No one comprehends the thoughts of
God, except the Spirit of God."23
Only God knows God completely: we believe in the Holy
Spirit because he is God.
The Church never ceases to proclaim her faith in one only God: Father, Son and Holy
Spirit.
III. The Characteristics of Faith
Faith is a grace
153 When St. Peter confessed that Jesus is the Christ, the Son of the living God, Jesus
declared to him that this revelation did not come "from flesh and blood", but from "my Father
who is in heaven".24
Faith is a gift of God, a supernatural virtue infused by him. "Before this
faith can be exercised, man must have the grace of God to move and assist him; he must have
the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens
the eyes of the mind and 'makes it easy for all to accept and believe the truth.'"25
Faith is a human act
154 Believing is possible only by grace and the interior helps of the Holy Spirit. But it is no
less true that believing is an authentically human act. Trusting in God and cleaving to the
truths he has revealed is contrary neither to human freedom nor to human reason. Even in
human relations it is not contrary to our dignity to believe what other persons tell us about
themselves and their intentions, or to trust their promises (for example, when a man and a
woman marry) to share a communion of life with one another. If this is so, still less is it
contrary to our dignity to "yield by faith the full submission of... intellect and will to God
who reveals",26
and to share in an interior communion with him.
155 In faith, the human intellect and will co-operate with divine grace: "Believing is an act of
the intellect assenting to the divine truth by command of the will moved by God through
grace."27
Faith and understanding

The rule for opus in fides

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