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For an adequate priestly spiritual life, celibacy ought not to be considered and lived as an isolated or purely negative element, but as one aspect of the positive, specific and characteristic approach to being a priest. The reason for this is that vocation, in a certain sense, defines the very being of the Church, even before her activity.
This “submission” to those invested with ecclesial authority is in no way a kind of humiliation. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” Lk.
In this case, the words of the Second Vatican Council are also applicable to the formation of priests: The Council reminds us that “priests attain to the unity of their lives by uniting themselves with Christ whose food was to fulfill the will of him who sent him to do his work By this grace the priest, through his service of the people committed to his care and all the People of God, is able the better to pursue the perfection of Christ, whose place he takes.
Such is the case with many old and new Church associations which welcome priests into their spiritual family: The apostle Paul had a clear and sure understanding of this point.
He is consecrated and sent forth to proclaim the good news of the kingdom to all, calling every person to the obedience of faith and leading believers to an ever increasing knowledge of and communion in the mystery of God, as revealed and communicated to us in Christ. We can now see the essential dimension of the Vobs vocation: The priest finds the full truth of his identity in being a derivation, a specific participation in and continuation of Christ himself, the one drscargar priest of the new and eternal covenant.
This was true of Christ who “loved the Church and gave himself up for her” Eph. However, simply to provide data is not enough; what is needed is a “scientific” inquiry in order to sketch a precise and concrete picture of today’s socio – cultural and ecclesial circumstances. Hence priests belonging to dioceses which are rich in vocations should show themselves willing and ready, with the permission or at the urging of their own bishop, to exercise their ministry in other regions, missions descwrgar activities which suffer from a shortage of clergy.
A particularly significant expression of the radicalism of the Gospel is seen in the different “evangelical counsels” which Jesus proposes in the Sermon on the Mount cf. Therefore, the ordained ministry arises with the Church and has in bishops, and in priests who are related to and are in communion with them, a particular relation to the original ministry of the apostles – to which it truly “succeeds” – even though with regard to the latter it assumes different forms.
This Gospel passage is one of many in the Bible where the “mystery” of vocation is described, in our case the mystery of the vocation to be apostles of Jesus.
PASTORES DABO VOBIS
This is particularly reflected in that outlook on human sexuality according to which sexuality’s dignity in service to communion and to the reciprocal donation between persons becomes degraded and thereby reduced to nothing more than a consumer good. Nor should the prophetic significance of priestly poverty be forgotten, so urgently needed in affluent and consumeristic societies: The complex situation of the present day, briefly outlined above in general terms and examples, needs not only to be known but also and above all to be interpreted.
Poverty alone ensures that the priest remains available to be sent wherever his work will be most useful and needed even at the cost of personal sacrifice.
They are called not only because they have been baptized, but also and specifically because they are priests, that is, under a new title and in new and different ways deriving from the sacrament of holy orders. In the exercise of their ministry and the witness of their lives, priests have the duty to form the community entrusted to them as a truly missionary community.
The latter is a call, by the sacrament of holy orders received in the Church, to place oneself at the service of the People of God with a particular belonging and configuration to Jesus Christ and with the authority of acting “in the name and in the person” of him who is head and shepherd of the Church. Thus we see vobid difficult it is to present young people with a full and penetrating experience of Christian and ecclesial life and to educate them in it.
On the contrary, the priest’s relationship with his bishop in the one presbyterate, his sharing in the bishop’s ecclesial concern and his devotion to the evangelical care of the People of God in the specific historical and contextual dewcargar of a particular Church are elements which must be taken into account in sketching the proper configuration of the priest and his spiritual life.
Through the Spirit, Jesus belongs totally and exclusively to God and shares in the infinite holiness of God, who calls him, chooses him and sends him forth.
Credo: John Paul II – Wikipedia
He is the shepherd who has come “not to be served but to serve” Mt. By its very nature, the ordained ministry can be carried out only to the extent that the priest is united to Christ through sacramental participation in the priestly order, and thus to the extent that he is in hierarchical communion with his own bishop. From this point of view, we understand the statement of the synod fathers: Already in Octoberthe first general ordinary assembly of the synod devoted five general congregations to the subject of the renewal of seminaries.
And just as “the Son can do nothing of his own accord” Jn. This “mystery” seeks expression in the priestly life. Their mission is not theirs but is the same mission of Jesus.
It is built up and molded by the different characteristics and demands of each of the sacraments as he celebrates them and experiences them. In this sense the synod fathers wrote: The interior freedom which is safeguarded and nourished by evangelical poverty will help the priest to stand beside the underprivileged; to practice solidarity with their efforts to create dexcargar more just society; to be more sensitive and capable of understanding and discerning realities involving the economic and social aspects of life; and to promote a preferential option for the poor.
Only in loving and serving Christ the head and pasgores will charity become a source, criterion, measure and impetus for the priest’s love and service to the Church, the body and spouse eabo Christ.