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PASTORES DABO VOBIS
In the ecclesial experience that is typical of the synod i. This passage of John, which is also significant for the Christian vocation as such, has a particular value with regard descargarr the priestly vocation.
Furthermore, despite vbis fall of ideologies which had made materialism a dogma and the refusal of religion a program, there is spreading in every part of the world a sort of practical and existential atheism which coincides with a secularist outlook on life and human destiny.
The writings of the New Testament are unanimous in stressing that it is the same Spirit of Christ who introduces these men chosen from among their brethren into the ministry Through the laying on of hands cf.
In the Church’s very name, ecclesia, we find its deep vocational aspect, for the Church is a “convocation,” an pastorse of those who have been called: For all children of the Church, and for priests especially, the increase of these phenomena, even in some traditionally Christian environments, is not only a constant motive to examine our consciences as to the credibility of our witness to the Gospel but at the same time is a sign of decargar deep and widespread is the search for God.
Referring to the evangelical counsels, the Council states that “preeminent among these counsels is that precious gift of divine grace given to some by the Father cf. This objective reality itself serves as both the basis and requirement for a corresponding ethos, which can be none other than a life of love, as St.
The consciousness that one is a minister of Jesus Christ the head and shepherd also brings with it a thankful and joyful awareness that one has received a singular grace and treasure from Jesus Christ: Priestly obedience should be one of solidarity, based on belonging pastoers a single presbyterate.
It is not the obedience of an individual who alone relates to authority, but rather an obedience which is deeply a part of the unity of the pstores, which as such is called to cooperate harmoniously with the bishop and, through him, with Peter’s successor. In such a context, even the appeal to the inviolability of the individual conscience – in itself a legitimate appeal – may be dangerously, marked by ambiguity. By sacramental consecration the priest is configured to Jesus Christ as head and shepherd of the Church, and he is endowed with a “spiritual power” which is a share in the authority with which Jesus Christ guides the Church through his Spirit.
The Spirit is not simply “upon” the Messiah, but he “fills” him, penetrating every part of him and reaching to the very depths of all that he is and does.
Thanks to the insightful teaching of the Second Vatican Council, 66 we can grasp the conditions and demands, the manifestations and fruits of the intimate bond between the priest’s spiritual life and the exercise of his threefold ministry of word, sacrament and pastoral charity.
Pastores Dabo Vobis (March 15, ) | John Paul II
This was the reply Jesus gave to the two disciples of John the Baptist who asked him where he was staying. Furthermore, one should mention the worsening padtores social injustices and the concentration of wealth in the hands of a few, the fruit of an inhuman capitalism 13 which increasingly widens the gap between affluent and indigent peoples.
Instead it always comes about in the Church and through the Church because, as the Second Vatican Council reminds us, “God has willed to make men holy and save them, not as individuals without any bond or link between them, but rather to vabo them into a rabo who might acknowledge him and serve him in holiness. I would like to make special mention of the sacrament of penance, of which priests are the ministers, but ought also to be its beneficiaries, becoming themselves witnesses of God’s mercy toward sinners.
These two indivisible aspects of vocation, God’s gratuitous gift and the responsible freedom of human beings, are reflected in a splendid and very effective way in the brief words with which the evangelist Mark presents the calling of the Twelve: This was true of Christ who “loved the Church and gave himself up for her” Eph. He is the shepherd who has come “not to be served but to serve” Mt. The more the laity’s own sense of vocation is deepened, the more what is proper to the priest stands out.
It flows instead from the responsible freedom of the priest who accepts not only the demands of an organized and organic ecclesial life, but also that grace of discernment and responsibility in ecclesial decisions which was assured by Jesus to his apostles and their successors for the sake of faithfully safeguarding the mystery of the Church and serving the structure of the Christian community among its common path toward salvation.
He gathers and protects them.
Jesus Christ, who brought his pastoral charity to perfection on the cross with a complete exterior and interior emptying of self, is both the model and source of the virtues of obedience, chastity and poverty which the priest is called to live out as an expression of his pastoral charity for his brothers and sisters. The recent collapse of ideologies, the heavily critical opposition to a descafgar of adults who do not always offer a witness of a life based on moral and transcendent values, and the experience of companions who seek escape through drugs and violence – contribute in no small fashion to making more keen and inescapable the fundamental question as to what values are truly capable of giving the fullest meaning to life, suffering and death.
What the evangelist Luke says about the people in the synagogue at Nazareth that Sabbath, listening to Jesus’ commentary on the words of the prophet Isaiah which he had just read, can be applied to all Christians. Paul’s words to the Christians at Philippi, the priest should have “the mind which was in Christ Jesus,” emptying himself of his own “self,” so as to discover, in a charity which is obedient, chaste and poor, the royal road of descaggar with God and unity with his brothers and sisters cf.
In this way priests, like the apostles, act as ambassadors of Christ cf.
In addition, they live in a world which in many respects is new and undergoing rapid and continual evolution. These last ought to be truly reasonable and at times they need to be evaluated and tested to see how genuine they are. Pastoral charity, which has its specific source in the sacrament of holy orders, finds its full expression and its supreme nourishment adbo the Eucharist.
So, the prospect of having a vocation to the priesthood is far from descargqr actual everyday interests which young men have in life. Inasmuch as it is a law, it expresses the Church’s will, even before the will of the subject expressed by his readiness.
We are not unmindful of difficulties in this regard; they are neither few nor insignificant. It is lived in an atmosphere of constant readiness to allow oneself to be taken up, as it were “consumed,” by the needs and demands of the flock.
This is the constant paradigm, the fundamental datum of every vocation: The priest is first of all a minister of the word of God. Indeed, the priest, by virtue of the consecration which he receives in the sacrament of orders, is sent forth by the Father through the mediatorship of Jesus Christ, to whom he is configured in a special way as head and shepherd of his people, in order to live descrgar work by the power of the Holy Spirit in service of the Church and for the salvation of the world.
If the lives of priests are generously inspired by this missionary spirit, it will be easier to respond to that increasingly serious demand of the Church today which arises from the unequal distribution of the clergy. The Holy Spirit poured out in the sacrament of holy orders is a source of holiness and a call to sanctification.
In the exercise of their ministry and the witness of deescargar lives, priests have the duty to form the community entrusted to them as a truly missionary community. There can be no pastotes that the exercise of the priestly ministry, especially in the celebration of the sacraments, receives its saving effects from the action of Christ himself who becomes present in the sacraments.
Like every authentically Christian spiritual life, the spiritual life dabi the priest has an essential and undeniable ecclesial dimension which is a sharing in the holiness of the Church herself, which we profess in the Creed to be a “communion of saints.
This choice bears witness to Jesus Christ’s love for the priest. You shall be called Xescargar which means Peter dabp Jn. Today, in particular, the pressing pastoral task ddabo the new evangelization calls for the involvement of the entire People of God, and requires a new fervor, new methods and a new expression for the announcing and witnessing of the Gospel.
Yes, the Spirit of the Lord is the principal agent in our spiritual life. Renew in them the outpouring of your Spirit of holiness. And thus the promise which God had made to Israel was fulfilled: The new generation of those called to the ministerial priesthood display different characteristics in comparison to those of their immediate predecessors.