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74 God "desires all men to be saved and to come to the knowledge of the truth": 29 that is, of Christ Jesus. 30 Christ must be proclaimed to all nations and individuals, so that this revelation may reach to the ends of the earth:

God graciously arranged that the things he had once revealed for the salvation of all peoples should remain in their entirety, throughout the ages, and be transmitted to all generations. 31

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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

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243 Before his Passover, Jesus announced the sending of "another Paraclete" (Advocate), the Holy Spirit. At work since creation, having previously "spoken through the prophets", the Spirit will now be with and in the disciples, to teach them and guide them "into all the truth". 68 The Holy Spirit is thus revealed as another divine person with Jesus and the Father.

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244 The eternal origin of the Holy Spirit is revealed in his mission in time. The Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father. 69 The sending of the person of the Spirit after Jesus' glorification 70 reveals in its fullness the mystery of the Holy Trinity.

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260 The ultimate end of the whole divine economy is the entry of God's creatures into the perfect unity of the Blessed Trinity. 100 But even now we are called to be a dwelling for the Most Holy Trinity: "If a man loves me", says the Lord, "he will keep my word, and my Father will love him, and we will come to him, and make our home with him": 101

O my God, Trinity whom I adore, help me forget myself entirely so to establish myself in you, unmovable and peaceful as if my soul were already in eternity. May nothing be able to trouble my peace or make me leave you, O my unchanging God, but may each minute bring me more deeply into your mystery! Grant my soul peace. Make it your heaven, your beloved dwelling and the place of your rest. May I never abandon you there, but may I be there, whole and entire, completely vigilant in my faith, entirely adoring, and wholly given over to your creative action. 102

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263 The mission of the Holy Spirit, sent by the Father in the name of the Son (Jn 14:26) and by the Son "from the Father" (Jn 15:26), reveals that, with them, the Spirit is one and the same God. "With the Father and the Son he is worshipped and glorified" (Nicene Creed).

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459 The Word became flesh to be our model of holiness: "Take my yoke upon you, and learn from me." "I am the way, and the truth, and the life; no one comes to the Father, but by me." 74 On the mountain of the Transfiguration, the Father commands: "Listen to him!" 75 Jesus is the model for the Beatitudes and the norm of the new law: "Love one another as I have loved you." 76 This love implies an effective offering of oneself, after his example. 77

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470 Because "human nature was assumed, not absorbed", 97 in the mysterious union of the Incarnation, the Church was led over the course of centuries to confess the full reality of Christ's human soul, with its operations of intellect and will, and of his human body. In parallel fashion, she had to recall on each occasion that Christ's human nature belongs, as his own, to the divine person of the Son of God, who assumed it. Everything that Christ is and does in this nature derives from "one of the Trinity". The Son of God therefore communicates to his humanity his own personal mode of existence in the Trinity. In his soul as in his body, Christ thus expresses humanly the divine ways of the Trinity: 98

The Son of God. . . worked with human hands; he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin. 99

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516 Christ's whole earthly life - his words and deeds, his silences and sufferings, indeed his manner of being and speaking - is Revelation of the Father. Jesus can say: "Whoever has seen me has seen the Father", and the Father can say: "This is my Son, my Chosen; listen to him!" 177 Because our Lord became man in order to do his Father's will, even the least characteristics of his mysteries manifest "God's love. . . among us". 178

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606 The Son of God, who came down "from heaven, not to do [his] own will, but the will of him who sent [him]", 413 said on coming into the world, "Lo, I have come to do your will, O God." "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all." 414 From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: "My food is to do the will of him who sent me, and to accomplish his work." 415 The sacrifice of Jesus "for the sins of the whole world" 416 expresses his loving communion with the Father. "The Father loves me, because I lay down my life", said the Lord, "[for] I do as the Father has commanded me, so that the world may know that I love the Father." 417

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647 O truly blessed Night, sings the Exsultet of the Easter Vigil, which alone deserved to know the time and the hour when Christ rose from the realm of the dead! 512 But no one was an eyewitness to Christ's Resurrection and no evangelist describes it. No one can say how it came about physically. Still less was its innermost essence, his passing over to another life, perceptible to the senses. Although the Resurrection was an historical event that could be verified by the sign of the empty tomb and by the reality of the apostles' encounters with the risen Christ, still it remains at the very heart of the mystery of faith as something that transcends and surpasses history. This is why the risen Christ does not reveal himself to the world, but to his disciples, "to those who came up with him from Galilee to Jerusalem, who are now his witnesses to the people." 513

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661 This final stage stays closely linked to the first, that is, to his descent from heaven in the Incarnation. Only the one who "came from the Father" can return to the Father: Christ Jesus. 537 "No one has ascended into heaven but he who descended from heaven, the Son of man." 538 Left to its own natural powers humanity does not have access to the "Father's house", to God's life and happiness. 539 Only Christ can open to man such access that we, his members, might have confidence that we too shall go where he, our Head and our Source, has preceded us. 540

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687 "No one comprehends the thoughts of God except the Spirit of God." 7 Now God's Spirit, who reveals God, makes known to us Christ, his Word, his living Utterance, but the Spirit does not speak of himself. The Spirit who "has spoken through the prophets" makes us hear the Father's Word, but we do not hear the Spirit himself. We know him only in the movement by which he reveals the Word to us and disposes us to welcome him in faith. The Spirit of truth who "unveils" Christ to us "will not speak on his own." 8 Such properly divine self-effacement explains why "the world cannot receive [him], because it neither sees him nor knows him," while those who believe in Christ know the Spirit because he dwells with them. 9

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692 When he proclaims and promises the coming of the Holy Spirit, Jesus calls him the "Paraclete," literally, "he who is called to one's side," ad-vocatus. 18 "Paraclete" is commonly translated by "consoler," and Jesus is the first consoler. 19 The Lord also called the Holy Spirit "the Spirit of truth." 20

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729 Only when the hour has arrived for his glorification does Jesus promise the coming of the Holy Spirit, since his Death and Resurrection will fulfill the promise made to the fathers. 116 The Spirit of truth, the other Paraclete, will be given by the Father in answer to Jesus' prayer; he will be sent by the Father in Jesus' name; and Jesus will send him from the Father's side, since he comes from the Father. The Holy Spirit will come and we shall know him; he will be with us for ever; he will remain with us. The Spirit will teach us everything, remind us of all that Christ said to us and bear witness to him. The Holy Spirit will lead us into all truth and will glorify Christ. He will prove the world wrong about sin, righteousness, and judgment.

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788 When his visible presence was taken from them, Jesus did not leave his disciples orphans. He promised to remain with them until the end of time; he sent them his Spirit. 218 As a result communion with Jesus has become, in a way, more intense: "By communicating his Spirit, Christ mystically constitutes as his body those brothers of his who are called together from every nation." 219

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1025 To live in heaven is "to be with Christ." The elect live "in Christ," 600 but they retain, or rather find, their true identity, their own name. 601

For life is to be with Christ; where Christ is, there is life, there is the kingdom. 602

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

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1698 The first and last point of reference of this catechesis will always be Jesus Christ himself, who is "the way, and the truth, and the life." 24 It is by looking to him in faith that Christ's faithful can hope that he himself fulfills his promises in them, and that, by loving him with the same love with which he has loved them, they may perform works in keeping with their dignity:

I ask you to consider that our Lord Jesus Christ is your true head, and that you are one of his members. He belongs to you as the head belongs to its members; all that is his is yours: his spirit, his heart, his body and soul, and all his faculties. You must make use of all these as of your own, to serve, praise, love, and glorify God. You belong to him, as members belong to their head. And so he longs for you to use all that is in you, as if it were his own, for the service and glory of the Father. 25 For me, to live is Christ. 26

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1851 It is precisely in the Passion, when the mercy of Christ is about to vanquish it, that sin most clearly manifests its violence and its many forms: unbelief, murderous hatred, shunning and mockery by the leaders and the people, Pilate's cowardice and the cruelty of the soldiers, Judas' betrayal - so bitter to Jesus, Peter's denial and the disciples' flight. However, at the very hour of darkness, the hour of the prince of this world, 126 the sacrifice of Christ secretly becomes the source from which the forgiveness of our sins will pour forth inexhaustibly.

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2466 In Jesus Christ, the whole of God's truth has been made manifest. "Full of grace and truth," he came as the "light of the world," he is the Truth. 257 "Whoever believes in me may not remain in darkness." 258 The disciple of Jesus continues in his word so as to know "the truth [that] will make you free" and that sanctifies. 259 To follow Jesus is to live in "the Spirit of truth," whom the Father sends in his name and who leads "into all the truth." 260 To his disciples Jesus teaches the unconditional love of truth: "Let what you say be simply 'Yes or No.'" 261

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2614 When Jesus openly entrusts to his disciples the mystery of prayer to the Father, he reveals to them what their prayer and ours must be, once he has returned to the Father in his glorified humanity. What is new is to "ask in his name." 78 Faith in the Son introduces the disciples into the knowledge of the Father, because Jesus is "the way, and the truth, and the life." 79 Faith bears its fruit in love: it means keeping the word and the commandments of Jesus, it means abiding with him in the Father who, in him, so loves us that he abides with us. In this new covenant the certitude that our petitions will be heard is founded on the prayer of Jesus. 80

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2615 Even more, what the Father gives us when our prayer is united with that of Jesus is "another Counselor, to be with you for ever, even the Spirit of truth." 81 This new dimension of prayer and of its circumstances is displayed throughout the farewell discourse. 82 In the Holy Spirit, Christian prayer is a communion of love with the Father, not only through Christ but also in him: "Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full." 83

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2623 On the day of Pentecost, the Spirit of the Promise was poured out on the disciples, gathered "together in one place." 92 While awaiting the Spirit, "all these with one accord devoted themselves to prayer." 93 The Spirit who teaches the Church and recalls for her everything that Jesus said 94 was also to form her in the life of prayer.

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2633 When we share in God's saving love, we understand that every need can become the object of petition. Christ, who assumed all things in order to redeem all things, is glorified by what we ask the Father in his name. 110 It is with this confidence that St. James and St. Paul exhort us to pray at all times. 111

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2671 The traditional form of petition to the Holy Spirit is to invoke the Father through Christ our Lord to give us the Consoler Spirit. 23 Jesus insists on this petition to be made in his name at the very moment when he promises the gift of the Spirit of Truth. 24 But the simplest and most direct prayer is also traditional, "Come, Holy Spirit," and every liturgical tradition has developed it in antiphons and hymns.

Come, Holy Spirit, fill the hearts of your faithful and enkindle in them the fire of your love. 25

Heavenly King, Consoler Spirit, Spirit of Truth, present everywhere and filling all things, treasure of all good and source of all life, come dwell in us, cleanse and save us, you who are All Good. 26

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2795 The symbol of the heavens refers us back to the mystery of the covenant we are living when we pray to our Father. He is in heaven, his dwelling place; the Father's house is our homeland. Sin has exiled us from the land of the covenant, 56 but conversion of heart enables us to return to the Father, to heaven. 57 Jn Christ, then, heaven and earth are reconciled, 58 for the Son alone "descended from heaven" and causes us to ascend there with him, by his Cross, Resurrection, and Ascension. 59

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2815 This petition embodies all the others. Like the six petitions that follow, it is fulfilled by the prayer of Christ. Prayer to our Father is our prayer, if it is prayed in the name of Jesus. 84 In his priestly prayer, Jesus asks: "Holy Father, protect in your name those whom you have given me." 85

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2853 Victory over the "prince of this world" 169 was won once for all at the Hour when Jesus freely gave himself up to death to give us his life. This is the judgment of this world, and the prince of this world is "cast out." 170 "He pursued the woman" 171 but had no hold on her: the new Eve, "full of grace" of the Holy Spirit, is preserved from sin and the corruption of death (the Immaculate Conception and the Assumption of the Most Holy Mother of God, Mary, ever virgin). "Then the dragon was angry with the woman, and went off to make war on the rest of her offspring." 172 Therefore the Spirit and the Church pray: "Come, Lord Jesus," 173 since his coming will deliver us from the Evil One. Return