(2Kings 2, 9) May I receive a double portion of your spirit
[9] When they had crossed over, Elijah said to Elisha, "Ask for whatever I may do for you, before I am taken from you." Elisha answered, "May I receive a double portion of your spirit."
(CCC 2684) In the communion of saints, many and varied spiritualities have been developed throughout the history of the churches. The personal charism of some witnesses to God's love for men has been handed on, like "the spirit" of Elijah to Elisha and John the Baptist, so that their followers may have a share in this spirit (Cf. 2 Kings 2:9; Lk 1:1; PC 2).A distinct spirituality can also arise at the point of convergence of liturgical and theological currents, bearing witness to the integration of the faith into a particular human environment and its history. The different schools of Christian spirituality share in the living tradition of prayer and are essential guides for the faithful. In their rich diversity they are refractions of the one pure light of the Holy Spirit. The Spirit is truly the dwelling of the saints and the saints are for the Spirit a place where he dwells as in his own home since they offer themselves as a dwelling place for God and are called his temple (St. Basil, De Spiritu Sancto, 26, 62: PG 32, 184).
(1Kings 21, 25-26) He became completely abominable
[25] Indeed, no one gave himself up to the doing of evil in the sight of the LORD as did Ahab, urged on by his wife Jezebel. [26] He became completely abominable by following idols, just as the Amorites had done, whom the LORD drove out before the Israelites.
(CCC 2538) The tenth commandment requires that envy be banished from the human heart. When the prophet Nathan wanted to spur King David to repentance, he told him the story about the poor man who had only one ewe lamb that he treated like his own daughter and the rich man who, despite the great number of his flocks, envied the poor man and ended by stealing his lamb (Cf. 2 Sam 12:14). Envy can lead to the worst crimes (Cf. Gen 4:3-7; 1 Kings 21:1-29). "Through the devil's envy death entered the world" (Wis 2:24): We fight one another, and envy arms us against one another.... If everyone strives to unsettle the Body of Christ, where shall we end up? We are engaged in making Christ's Body a corpse.... We declare ourselves members of one and the same organism, yet we devour one another like beasts (St. John Chrysostom, Hom. in 2 Cor.27, 3-4: PG 61, 588).
[20] "Have you found me out, my enemy?" Ahab said to Elijah. "Yes," he answered. "Because you have given yourself up to doing evil in the LORD'S sight, [21] I am bringing evil upon you: I will destroy you and will cut off every male in Ahab's line, whether slave or freeman, in Israel. [22] I will make your house like that of Jeroboam, son of Nebat, and like that of Baasha, son of Ahijah, because of how you have provoked me by leading Israel into sin." [23] (Against Jezebel, too, the LORD declared, "The dogs shall devour Jezebel in the district of Jezreel.") [24] "When one of Ahab's line dies in the city, dogs will devour him; when one of them dies in the field, the birds of the sky will devour him."
(CCC 2268) The fifth commandment forbids direct and intentional killing as gravely sinful. The murderer and those who cooperate voluntarily in murder commit a sin that cries out to heaven for vengeance (Cf. Gen 4:10). Infanticide (Cf. GS 51 § 3), fratricide, parricide, and the murder of a spouse are especially grave crimes by reason of the natural bonds which they break. Concern for eugenics or public health cannot justify any murder, even if commanded by public authority. (CCC 2269) The fifth commandment forbids doing anything with the intention of indirectly bringing about a person's death. The moral law prohibits exposing someone to mortal danger without grave reason, as well as refusing assistance to a person in danger. The acceptance by human society of murderous famines, without efforts to remedy them, is a scandalous injustice and a grave offense. Those whose usurious and avaricious dealings lead to the hunger and death of their brethren in the human family indirectly commit homicide, which is imputable to them (Cf. Am 8:4-10).Unintentional killing is not morally imputable. But one is not exonerated from grave offense if, without proportionate reasons, he has acted in a way that brings about someone's death, even without the intention to do so.
(1Kings 21, 14-19) Start down to meet Ahab king of Israel
[14] Then they sent the information to Jezebel that Naboth had been stoned to death. [15] When Jezebel learned that Naboth had been stoned to death, she said to Ahab, "Go on, take possession of the vineyard of Naboth the Jezreelite which he refused to sell you, because Naboth is not alive, but dead." [16] On hearing that Naboth was dead, Ahab started off on his way down to the vineyard of Naboth the Jezreelite, to take possession of it. [17] But the LORD said to Elijah the Tishbite: [18] "Start down to meet Ahab, king of Israel, who rules in Samaria. He will be in the vineyard of Naboth, of which he has come to take possession. [19] This is what you shall tell him, 'The LORD says: After murdering, do you also take possession? For this, the LORD says: In the place where the dogs licked up the blood of Naboth, the dogs shall lick up your blood, too.'"
(CCC 2258) "Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being" (CDF, instruction,Donum vitae, intro. 5). (CCC 2260) The covenant between God and mankind is interwoven with reminders of God's gift of human life and man's murderous violence: For your lifeblood I will surely require a reckoning.... Whoever sheds the blood of man, by man shall his blood be shed; for God made man in his own image (Gen 9:5-6). The Old Testament always considered blood a sacred sign of life (Cf. Lev 17:14). This teaching remains necessary for all time.(CCC 2261) Scripture specifies the prohibition contained in the fifth commandment: "Do not slay the innocent and the righteous" (Ex 23:7). The deliberate murder of an innocent person is gravely contrary to the dignity of the human being, to the golden rule, and to the holiness of the Creator. The law forbidding it is universally valid: it obliges each and everyone, always and everywhere.
[7] "A fine ruler over Israel you are indeed!" his wife Jezebel said to him. "Get up. Eat and be cheerful. I will obtain the vineyard of Naboth the Jezreelite for you." [8] So she wrote letters in Ahab's name and, having sealed them with his seal, sent them to the elders and to the nobles who lived in the same city with Naboth. [9] This is what she wrote in the letters: "Proclaim a fast and set Naboth at the head of the people. [10] Next, get two scoundrels to face him and accuse him of having cursed God and king. Then take him out and stone him to death." [11] His fellow citizens - the elders and the nobles who dwelt in his city - did as Jezebel had ordered them in writing, through the letters she had sent them. [12] They proclaimed a fast and placed Naboth at the head of the people. [13] Two scoundrels came in and confronted him with the accusation, "Naboth has cursed God and king." And they led him out of the city and stoned him to death.
(CCC2464) The eighth commandment forbids misrepresenting the truth in our relations with others. This moral prescription flows from the vocation of the holy people to bear witness to their God who is the truth and wills the truth. Offenses against the truth express by word or deed a refusal to commit oneself to moral uprightness: they are fundamental infidelities to God and, in this sense, they undermine the foundations of the covenant. (CCC 2465) The Old Testament attests that God is the source of all truth. His Word is truth. His Law is truth. His "faithfulness endures to all generations" (Ps 119:90; Cf. Prov 8:7; 2 Sam 7:28; Ps 119:142; Lk 1:50). Since God is "true," the members of his people are called to live in the truth (Rom 3:4; cf.Ps 119:30). (CCC 2476) False witness and perjury. When it is made publicly, a statement contrary to the truth takes on a particular gravity. In court it becomes false witness (Cf. Prov 19:9). When it is under oath, it is perjury. Acts such as these contribute to condemnation of the innocent, exoneration of the guilty, or the increased punishment of the accused (Cf. Prov 18:5).
(1Kings 21, 1-6) I will not give you my ancestral heritage
[1] Some time after this, as Naboth the Jezreelite had a vineyard in Jezreel next to the palace of Ahab, king of Samaria, [2] Ahab said to Naboth, "Give me your vineyard to be my vegetable garden, since it is close by, next to my house. I will give you a better vineyard in exchange, or, if you prefer, I will give you its value in money." [3] "The LORD forbid," Naboth answered him, "that I should give you my ancestral heritage." [4] Ahab went home disturbed and angry at the answer Naboth the Jezreelite had made to him: "I will not give you my ancestral heritage." Lying down on his bed, he turned away from food and would not eat. [5] His wife Jezebel came to him and said to him, "Why are you so angry that you will not eat?" [6] He answered her, "Because I spoke to Naboth the Jezreelite and said to him, 'Sell me your vineyard, or, if you prefer, I will give you a vineyard in exchange.' But he refused to let me have his vineyard."
(CCC 2536 The tenth commandment forbids greed and the desire to amass earthly goods without limit. It forbids avarice arising from a passion for riches and their attendant power. It also forbids the desire to commit injustice by harming our neighbor in his temporal goods: When the Law says, "You shall not covet," these words mean that we should banish our desires for whatever does not belong to us. Our thirst for another's goods is immense, infinite, never quenched. Thus it is written: "He who loves money never has money enough" (Roman Catechism, III, 37; cf. Sir 5:8).
(1Kings 19, 15-16) You shall anoint Hazael as king
[15] "Go, take the road back to the desert near Damascus," the LORD said to him. "When you arrive, you shall anoint Hazael as king of Aram. [16] Then you shall anoint Jehu, son of Nimshi, as king of Israel, and Elisha, son of Shaphat of Abel-meholah, as prophet to succeed you.
(CCC 2584) In their "one to one" encounters with God, the prophets draw light and strength for their mission. Their prayer is not flight from this unfaithful world, but rather attentiveness to the Word of God. At times their prayer is an argument or a complaint, but it is always an intercession that awaits and prepares for the intervention of the Savior God, the Lord of history (Cf. Am 7:2, 5; Isa 6:5, 8, 11; Jer 1:6; 15:15-18; 20:7-18). (CCC 436) The word "Christ" comes from the Greek translation of the Hebrew Messiah, which means "anointed". It became the name proper to Jesus only because he accomplished perfectly the divine mission that "Christ" signifies. In effect, in Israel those consecrated to God for a mission that he gave were anointed in his name. This was the case for kings, for priests and, in rare instances, for prophets (Cf. Ex 29:7; Lev 8:12; 1 Sam 9:16; 10:1; 16:1, 12-13; I Kings 1:39; 19:16). This had to be the case all the more so for the Messiah whom God would send to inaugurate his kingdom definitively (Cf. Ps 2:2; Acts 4:26-27). It was necessary that the Messiah be anointed by the Spirit of the Lord at once as king and priest, and also as prophet (Cf. Isa 11:2; 61:1; Zech 4:14; 6:13; Lk 4:16-21). Jesus fulfilled the messianic hope of Israel in his threefold office of priest, prophet and king.
[9] There he came to a cave, where he took shelter. But the word of the LORD came to him, "Why are you here, Elijah?" [10] He answered: "I have been most zealous for the LORD, the God of hosts, but the Israelites have forsaken your covenant, torn down your altars, and put your prophets to the sword. I alone am left, and they seek to take my life." [11] Then the LORD said, "Go outside and stand on the mountain before the LORD; the LORD will be passing by." A strong and heavy wind was rending the mountains and crushing rocks before the LORD - but the LORD was not in the wind. After the wind there was an earthquake - but the LORD was not in the earthquake. [12] After the earthquake there was fire - but the LORD was not in the fire. After the fire there was a tiny whispering sound. [13] When he heard this, Elijah hid his face in his cloak and went and stood at the entrance of the cave. A voice said to him, "Elijah, why are you here?" [14] He replied, "I have been most zealous for the LORD, the God of hosts. But the Israelites have forsaken your covenant, torn down your altars, and put your prophets to the sword. I alone am left, and they seek to take my life."
(CCC 2583) After Elijah had learned mercy during his retreat at the Wadi Cherith, he teaches the widow of Zarephath to believe in the Word of God and confirms her faith by his urgent prayer: God brings the widow's child back to life (Cf. 1 Kings 17:7-24). The sacrifice on Mount Carmel is a decisive test for the faith of the People of God. In response to Elijah's plea, "Answer me, O LORD, answer me," the Lord's fire consumes the holocaust, at the time of the evening oblation. The Eastern liturgies repeat Elijah's plea in the Eucharistic epiclesis. Finally, taking the desert road that leads to the place where the living and true God reveals himself to his people, Elijah, like Moses before him, hides "in a cleft of he rock" until the mysterious presence of God has passed by (Cf. 1 Kings 19:1-14; cf. Ex 33:19-23). But only on the mountain of the Transfiguration will Moses and Elijah behold the unveiled face of him whom they sought; "the light of the knowledge of the glory of God [shines] in the face of Christ," crucified and risen (2 Cor 4:6; cf. Lk 9:30-35).
[1] Ahab told Jezebel all that Elijah had done - that he had put all the prophets to the sword. [2] Jezebel then sent a messenger to Elijah and said, "May the gods do thus and so to me if by this time tomorrow I have not done with your life what was done to each of them." [3] Elijah was afraid and fled for his life, going to Beer-sheba of Judah. He left his servant there [4] and went a day's journey into the desert, until he came to a broom tree and sat beneath it. He prayed for death: "This is enough, O LORD! Take my life, for I am no better than my fathers." [5] He lay down and fell asleep under the broom tree, but then an angel touched him and ordered him to get up and eat.
(CCC 328) The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls "angels" is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition. (CCC 332) Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples (Cf. Job 38:7 (where angels are called "sons of God"); Gen 3:24; 19; 21:17; 22:11; Acts 7:53; Ex 23:20-23; Judg 13; 6:11-24; Isa 6:6; 1 Kings 19:5). Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself (Cf. Lk 1:11, 26).
[30] Then Elijah said to all the people, "Come here to me." When they had done so, he repaired the altar of the LORD which had been destroyed. [31] He took twelve stones, for the number of tribes of the sons of Jacob, to whom the LORD had said, "Your name shall be Israel." [32] He built an altar in honor of the LORD with the stones, and made a trench around the altar large enough for two seahs of grain. [33] When he had arranged the wood, he cut up the young bull and laid it on the wood. [34] "Fill four jars with water," he said, "and pour it over the holocaust and over the wood." "Do it again," he said, and they did it again. "Do it a third time," he said, and they did it a third time. [35] The water flowed around the altar, and the trench was filled with the water. [36] At the time for offering sacrifice, the prophet Elijah came forward and said, "LORD, God of Abraham, Isaac, and Israel, let it be known this day that you are God in Israel and that I am your servant and have done all these things by your command. [37] Answer me, LORD! Answer me, that this people may know that you, LORD, are God and that you have brought them back to their senses." [38] The LORD'S fire came down and consumed the holocaust, wood, stones, and dust, and it lapped up the water in the trench. [39] Seeing this, all the people fell prostrate and said, "The LORD is God! The LORD is God!"
(CCC 696) Fire. While water signifies birth and the fruitfulness of life given in the Holy Spirit, fire symbolizes the transforming energy of the Holy Spirit's actions. The prayer of the prophet Elijah, who "arose like fire" and whose "word burned like a torch," brought down fire from heaven on the sacrifice on Mount Carmel (Sir 48:1; cf. 1 Kings 18:38-39). This event was a "figure" of the fire of the Holy Spirit, who transforms what he touches. John the Baptist, who goes "before [the Lord] in the spirit and power of Elijah," proclaims Christ as the one who "will baptize you with the Holy Spirit and with fire" (Lk 1:17; 3:16). Jesus will say of the Spirit: "I came to cast fire upon the earth; and would that it were already kindled!" (Lk 12:49). In the form of tongues "as of fire," the Holy Spirit rests on the disciples on the morning of Pentecost and fills them with himself (Acts 2:3-4). The spiritual tradition has retained this symbolism of fire as one of the most expressive images of the Holy Spirit's actions (Cf. St. John of the Cross, The Living Flame of Love, in The Collected Works of St. John of the Cross, tr. K. Kavanaugh, OCD, and O. Rodriguez, OCD (Washington DC: Institute of Carmelite Studies, 1979), 577 ff.). "Do not quench the Spirit” (1 Thess 5:19).
[27] When it was noon, Elijah taunted them: "Call louder, for he is a god and may be meditating, or may have retired, or may be on a journey. Perhaps he is asleep and must be awakened." [28] They called out louder and slashed themselves with swords and spears, as was their custom, until blood gushed over them. [29] Noon passed and they remained in a prophetic state until the time for offering sacrifice. But there was not a sound; no one answered, and no one was listening.
(CCC 2583) After Elijah had learned mercy during his retreat at the Wadi Cherith, he teaches the widow of Zarephath to believe in the Word of God and confirms her faith by his urgent prayer: God brings the widow's child back to life (Cf. 1 Kings 17:7-24). The sacrifice on Mount Carmel is a decisive test for the faith of the People of God. In response to Elijah's plea, "Answer me, O LORD, answer me," the Lord's fire consumes the holocaust, at the time of the evening oblation. The Eastern liturgies repeat Elijah's plea in the Eucharistic epiclesis. Finally, taking the desert road that leads to the place where the living and true God reveals himself to his people, Elijah, like Moses before him, hides "in a cleft of he rock" until the mysterious presence of God has passed by (Cf. 1 Kings 19:1-14; cf. Ex 33:19-23). But only on the mountain of the Transfiguration will Moses and Elijah behold the unveiled face of him whom they sought; "the light of the knowledge of the glory of God [shines] in the face of Christ," crucified and risen (2 Cor 4:6; cf. Lk 9:30-35).
(1Kings 18, 20-26) The God who answers with fire is God
[20] So Ahab sent to all the Israelites and had the prophets assemble on Mount Carmel. [21] Elijah appealed to all the people and said, "How long will you straddle the issue? If the LORD is God, follow him; if Baal, follow him." The people, however, did not answer him. [22] So Elijah said to the people, "I am the only surviving prophet of the LORD, and there are four hundred and fifty prophets of Baal. [23] Give us two young bulls. Let them choose one, cut it into pieces, and place it on the wood, but start no fire. I shall prepare the other and place it on the wood, but shall start no fire. [24] You shall call on the name of your gods, and I will call on the name of the LORD. The God who answers with fire is God." All the people answered, "Agreed!" [25] Elijah then said to the prophets of Baal, "Choose one young bull and prepare it first, for there are more of you. Call upon your gods, but do not start the fire." [26] Taking the young bull that was turned over to them, they prepared it and called on Baal from morning to noon, saying, "Answer us, Baal!" But there was no sound, and no one answering. And they hopped around the altar they had prepared.
(CCC 2582) Elijah is the "father" of the prophets, "the generation of those who seek him, who seek the face of the God of Jacob" (Ps 24:6). Elijah's name, "The Lord is my God," foretells the people's cry in response to his prayer on Mount Carmel (1 Kings 18:39). St. James refers to Elijah in order to encourage us to pray: "The prayer of the righteous is powerful and effective" (Jas 5:16b-18).
(1Kings 17, 17-24) The word of the LORD comes truly
[17] Some time later the son of the mistress of the house fell sick, and his sickness grew more severe until he stopped breathing. [18] So she said to Elijah, "Why have you done this to me, O man of God? Have you come to me to call attention to my guilt and to kill my son?" [19] "Give me your son," Elijah said to her. Taking him from her lap, he carried him to the upper room where he was staying, and laid him on his own bed. [20] He called out to the LORD: "O LORD, my God, will you afflict even the widow with whom I am staying by killing her son?" [21] Then he stretched himself out upon the child three times and called out to the LORD: "O LORD, my God, let the life breath return to the body of this child." [22] The LORD heard the prayer of Elijah; the life breath returned to the child's body and he revived. [23] Taking the child, Elijah brought him down into the house from the upper room and gave him to his mother. "See!" Elijah said to her, "your son is alive." [24] "Now indeed I know that you you are a man of God," the woman replied to Elijah. "The word of the LORD comes truly from your mouth."
(CCC 2583) After Elijah had learned mercy during his retreat at the Wadi Cherith, he teaches the widow of Zarephath to believe in the Word of God and confirms her faith by his urgent prayer: God brings the widow's child back to life (Cf. 1 Kings 17:7-24). The sacrifice on Mount Carmel is a decisive test for the faith of the People of God. In response to Elijah's plea, "Answer me, O LORD, answer me," the Lord's fire consumes the holocaust, at the time of the evening oblation. The Eastern liturgies repeat Elijah's plea in the Eucharistic epiclesis. Finally, taking the desert road that leads to the place where the living and true God reveals himself to his people, Elijah, like Moses before him, hides "in a cleft of he rock" until the mysterious presence of God has passed by (Cf. 1 Kings 19:1-14; cf. Ex 33:19-23). But only on the mountain of the Transfiguration will Moses and Elijah behold the unveiled face of him whom they sought; "the light of the knowledge of the glory of God [shines] in the face of Christ," crucified and risen (2 Cor 4:6; cf. Lk 9:30-35).
(1Kings 17, 7-16) As the LORD had foretold through Elijah
[7] After some time, however, the brook ran dry, because no rain had fallen in the land. [8] So the LORD said to him: [9] "Move on to Zarephath of Sidon and stay there. I have designated a widow there to provide for you." [10] He left and went to Zarephath. As he arrived at the entrance of the city, a widow was gathering sticks there; he called out to her, "Please bring me a small cupful of water to drink." [11] She left to get it, and he called out after her, "Please bring along a bit of bread." [12] "As the LORD, your God, lives," she answered, "I have nothing baked; there is only a handful of flour in my jar and a little oil in my jug. Just now I was collecting a couple of sticks, to go in and prepare something for myself and my son; when we have eaten it, we shall die." [13] "Do not be afraid," Elijah said to her. "Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son. [14] For the LORD, the God of Israel, says, 'The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the LORD sends rain upon the earth.'" [15] She left and did as Elijah had said. She was able to eat for a year, and he and her son as well; [16] The jar of flour did not go empty, nor the jug of oil run dry, as the LORD had foretold through Elijah.
(CCC 2582) Elijah is the "father" of the prophets, "the generation of those who seek him, who seek the face of the God of Jacob" (Ps 24:6). Elijah's name, "The Lord is my God," foretells the people's cry in response to his prayer on Mount Carmel (1 Kings 18:39). St. James refers to Elijah in order to encourage us to pray: "The prayer of the righteous is powerful and effective" (Jas 5:16b-18).
[56] "Blessed be the LORD who has given rest to his people Israel, just as he promised. Not a single word has gone unfulfilled of the entire generous promise he made through his servant Moses. [57] May the LORD, our God, be with us as he was with our fathers and may he not forsake us nor cast us off. [58] May he draw our hearts to himself, that we may follow him in everything and keep the commands, statutes, and ordinances which he enjoined on our fathers. [59] May this prayer I have offered to the LORD, our God, be present to him day and night, that he may uphold the cause of his servant and of his people Israel as each day requires, [60] that all the peoples of the earth may know the LORD is God and there is no other. [61] You must be wholly devoted to the LORD, our God, observing his statutes and keeping his commandments, as on this day."
(CCC 2645) Because God blesses the human heart, it can in return bless him who is the source of every blessing. (CCC2646) Forgiveness, the quest for the Kingdom, and every true need are objects of the prayer of petition. (CCC 2647) Prayer of intercession consists in asking on behalf of another. It knows no boundaries and extends to one's enemies. (CCC 2626) Blessing expresses the basic movement of Christian prayer: it is an encounter between God and man. In blessing, God's gift and man's acceptance of it are united in dialogue with each other. The prayer of blessing is man's response to God's gifts: because God blesses, the human heart can in return bless the One who is the source of every blessing. (CCC 2627) Two fundamental forms express this movement: our prayer ascends in the Holy Spirit through Christ to the Father - we bless him for having blessed us (Cf. Eph 1:3-14; 2 Cor 1:3 7; 1 Pet 1:3-9); it implores the grace of the Holy Spirit that descends through Christ from the Father - he blesses us (Cf. 2 Cor 13:14; Rom 15:5-6, 13; Eph 6:23-24).
Commentary to the main texts of the Catholic Church through the "CCC" CCC
Dear Visitors and Readers,
We have completed the commentaries of the “Cathechism of the Catholic Church” to “Youcat English: Youth Catechism of the Catholic Church” and to all the other documents of the Catholic Church posted on this blog since 2007. You can always find them on this blog. They are the following:
“New Testament” commented through the Cathechism of the Catholic Church.
“Old Testament” (chosen Pages) commented through the Cathechism of the Catholic Church.
“Compendium of the Cathechism of the Catholic Church” commented through the Cathechism of the Catholic Church.
The four Gospels commented through the “Compendium of the Social Doctrine of the Church” and Encyclical Letter "Caritas In Veritate".
Pastoral Constitution on the Church in the Modern World: “Gaudium et Spes” commented through the Cathechism of the Catholic Church.
Dogmatic Constitution on the Church: “Lumen Gentium” commented through the Cathechism of the Catholic Church.
Dogmatic Constitution on Divine Revelation: “Dei Verbum” commented through the Cathechism of the Catholic Church.
“Youcat English: Youth Catechism of the Catholic Church” commented through the Cathechism of the Catholic Church.
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Gualberto Gismondi ofm.
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