CIC 519 All Christ’s riches “are for every individual and are everybody’s property.”1 Christ did not live his life for himself but for us, from his Incarnation “for us men and for our salvation” to his death “for our sins” and Resurrection “for our justification”.2 He is still “our advocate with the Father”, who “always lives to make intercession” for us.3 He remains ever “in the presence of God on our behalf, bringing before him all that he lived and suffered for us.”4
CIC 605 At the end of the parable of the lost sheep Jesus recalled that God’s love excludes no one: “So it is not the will of your Father who is in heaven that one of these little ones should perish.”5 He affirms that he came “to give his life as a ransom for many”; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.6 The Church, following the apostles, teaches that Christ died for all men without exception: “There is not, never has been, and never will be a single human being for whom Christ did not suffer.”7
CIC 606 The Son of God, who came down “from heaven, not to do [his] own will, but the will of him who sent [him]”,8 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.”9 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.”10 The sacrifice of Jesus “for the sins of the whole world”11 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.”12
CIC 675 Before Christ’s second coming the Church must pass through a final trial that will shake the faith of many believers.13 The persecution that accompanies her pilgrimage on earth14 will unveil the “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh.15
CIC 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.16 “Paraclete” is commonly translated by “consoler,” and Jesus is the first consoler.17 The Lord also called the Holy Spirit “the Spirit of truth.”18
CIC 1460 The penance the confessor imposes must take into account the penitent’s personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the sins committed. It can consist of prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear. Such penances help configure us to Christ, who alone expiated our sins once for all. They allow us to become co-heirs with the risen Christ, “provided we suffer with him.”19
The satisfaction that we make for our sins, however, is not so much ours as though it were not done through Jesus Christ. We who can do nothing ourselves, as if just by ourselves, can do all things with the cooperation of “him who strengthens” us. Thus man has nothing of which to boast, but all our boasting is in Christ. .. in whom we make satisfaction by bringing forth “fruits that befit repentance.” These fruits have their efficacy from him, by him they are offered to the Father, and through him they are accepted by the Father.20
CIC 1720 The New Testament uses several expressions to characterize the beatitude to which God calls man:
– the coming of the Kingdom of God;21 – the vision of God: “Blessed are the pure in heart, for they shall see God”22
– entering into the joy of the Lord;23
– entering into God’s rest:24
There we shall rest and see, we shall see and love, we shall love and praise. Behold what will be at the end without end. For what other end do we have, if not to reach the kingdom which has no end?25
CIC 2634 Intercession is a prayer of petition which leads us to pray as Jesus did. He is the one intercessor with the Father on behalf of all men, especially sinners.26 He is “able for all time to save those who draw near to God through him, since he always lives to make intercession for them.”27 The Holy Spirit “himself intercedes for us. .. and intercedes for the saints according to the will of God.”28
1 John Paul II, RH II.
2 I Cor 15:3; Rom 4:25.
3 I Jn 2:1 Heb 7:25.
4 Heb 9:24.
5 Mt 18:14.
6 Mt 20:28; cf. Rom 5:18-19.
7 Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; I Jn 2:2.
8 Jn 6:38.
9 Heb 10:5-10.
10 Jn 4:34.
11 1 Jn 2:2.
12 Jn 10:17; 14:31.
13 Cf. Lk 18:8; Mt 24:12.
14 Cf. Lk 21:12; Jn 15:19-20.
15 Cf. 2 Th 2:4-12; I Th 5:2-3; 2 Jn 7; I Jn 2:1 8, 22.
16 In 14:16, 26; 15:26; 16:7.
17 Cf. I Jn 2:1.
18 In 16:13.
19 Rom 8:17; Rom 3:25; 1 Jn 2:1-2; cf. Council of Trent (1551): DS 1690.
20 Council of Trent (1551): DS 1691; cf. Phil 4:13; 1 Cor 1:31; 2 Cor 10:17; Gal 6:14; Lk 3:8.
21 Cf. Mt 4:17.
22 Mt 5:8; cf. 1 Jn 2; 1 Cor 13:12.
23 Mt 25:21-23.
24 Cf. Heb 4:7-11.
25 St. Augustine, De civ. Dei 22, 30, 5: PL 41,804.
26 Cf. Rom 8:34; 1 Jn 2:1; 1 Tim 2:5-8.
27 Heb 7:25.
28 Rom 8:26-27.