Lumen Gentium

11. It is through the sacraments and the exercise of the virtues that the sacred nature and organic structure of the priestly community is brought into operation. Incorporated in the Church through baptism, the faithful are destined by the baptismal character for the worship of the Christian religion; reborn as sons of God they must confess before men the faith which they have received from God through the Church (4*). They are more perfectly bound to the Church by the sacrament of Confirmation, and the Holy Spirit endows them with special strength so that they are more strictly obliged to spread and defend the faith, both by word and by deed, as true witnesses of Christ (5*). Taking part in the eucharistic sacrifice, which is the fount and apex of the whole Christian life, they offer the Divine Victim to God, and offer themselves along with It.(6*) Thus both by reason of the offering and through Holy Communion all take part in this liturgical service, not indeed, all in the same way but each in that way which is proper to himself. Strengthened in Holy Communion by the Body of Christ, they then manifest in a concrete way that unity of the people of God which is suitably signified and wondrously brought about by this most august sacrament.

Those who approach the sacrament of Penance obtain pardon from the mercy of God for the offence committed against Him and are at the same time reconciled with the Church, which they have wounded by their sins, and which by charity, example, and prayer seeks their conversion. By the sacred anointing of the sick and the prayer of her priests the whole Church commends the sick to the suffering and glorified Lord, asking that He may lighten their suffering and save them;(106) she exhorts them, moreover, to contribute to the welfare of the whole people of God by associating themselves freely with the passion and death of Christ.(107) Those of the faithful who are consecrated by Holy Orders are appointed to feed the Church in Christ's name with the word and the grace of God. Finally, Christian spouses, in virtue of the sacrament of Matrimony, whereby they signify and partake of the mystery of that unity and fruitful love which exists between Christ and His Church,(108) help each other to attain to holiness in their married life and in the rearing and education of their children. By reason of their state and rank in life they have their own special gift among the people of God.(109) (7*) From the wedlock of Christians there comes the family, in which new citizens of human society are born, who by the grace of the Holy Spirit received in baptism are made children of God, thus perpetuating the people of God through the centuries. The family is, so to speak, the domestic church. In it parents should, by their word and example, be the first preachers of the faith to their children; they should encourage them in the vocation which is proper to each of them, fostering with special care vocation to a sacred state.

Fortified by so many and such powerful means of salvation, all the faithful, whatever their condition or state, are called by the Lord, each in his own way, to that perfect holiness whereby the Father Himself is perfect.

Lumen Gentium

11. Indoles sacra et organice exstructa communitatis sacerdotalis et per sacramenta et per virtutes ad actum deducitur. Fideles per baptismum in Ecclesia incorporati, ad cultum religionis christianae charactere deputantur et, in filios Dei regenerati, fidem quam a Deo per Ecclesiam acceperunt coram hominibus profiteri tenentur.[18] Sacramento confirmationis perfectius Ecclesiae vinculantur, speciali Spiritus Sancti robore ditantur, sicque ad fidem tamquam veri testes Christi verbo et opere simul diffundendam et defendendam arctius obligantur.[19] Sacrificium eucharisticum, totius vitae christianae fontem et culmen, participantes, divinam Victimam Deo offerunt atque seipsos cum Ea;[20] ita tum oblatione tum sacra communione, non promiscue sed alii aliter, omnes in liturgica actione partem propriam agunt. Porro corpore Christi in sacra synaxi refecti, unitatem Populi Dei, quae hoc augustissimo sacramento apte significatur et mirabiliter efficitur, modo concreto exhibent.

Qui vero ad sacramentum poenitentiae accedunt, veniam offensionis Deo illatae ab Eius misericordia obtinent et simul reconciliantur cum Ecclesia, quam peccando vulneraverunt, et quae eorum conversioni caritate, exemplo, precibus adlaborat. Sacra infirmorum unctione atque oratione presbyterorum Ecclesia tota aegrotantes Domino patienti et glorificato commendat, ut eos alleviet et salvet (cf. Iac. 5, 14-16), immo eos hortatur ut sese Christi passioni et morti libere sociantes (cf. Rom. 8, 17; Col. 1, 24; 2 Tim. 2, 12; I Pt. 4, 13), ad bonum Populi Dei conferant. Iterum, qui inter fideles sacro Ordine insigniuntur, ad Ecclesiam verbo et gratia Dei pascendam, Christi nomine instituuntur. Tandem coniuges christiani, virtute matrimonii sacramenti, quo mysterium unitatis et fecundi amoris inter Christum et Ecclesiam significant atque participant (cf. Eph. 5, 32), se invicem in vita coniugali necnon [16] prolis susceptione et educatione ad sanctitatem adiuvant, adeoque in suo vitae statu et ordine proprium suum in Populo Dei donum habent.[21] Ex hoc enim connubio procedit familia, in qua nascuntur novi societatis humanae cives, qui per Spiritus Sancti gratiam, ad Populum Dei saeculorum decursu perpetuandum, baptismo in filios Dei constituuntur. In hac velut Ecclesia domestica parentes verbo et exemplo sint pro filiis suis primi fidei praecones, et vocationem unicuique propriam, sacram vero peculiari cura, foveant oportet.

Tot ac tantis salutaribus mediis muniti, christifideles omnes, cuiusvis conditionis ac status, ad perfectionem sanctitatis qua Pater ipse perfectus est, sua quisque via, a Domino vocantur.