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The Church’s work of formation is a continuation in time of Christ’s own work, which the evangelist Mark illustrates in these words: Within the Church community the priest’s pastoral charity impels and demands in a particular and specific way his personal relationship with the presbyterate, united in and with the bishop, as the Council explicitly states: The synod fathers clearly and forcefully expressed their thought on this matter in an important proposal which deserves to be quoted here in full: Moreover, priests who have been actively involved in the ministry for a more or less lengthy period of time seem to be suffering today from an excessive loss of energy in their ever increasing pastoral activities.

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.

The Council’s statement that “all Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of charity” 40 applies in a special way to priests.

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. The Church not only embraces in herself all the vocations which God gives her along the path to salvation, but she herself appears as a mystery of vocation, a luminous and living reflection of the mystery of the Blessed Trinity. What difficulties are posed by our times, and what new possibilities are offered for the exercise of a priestly ministry which corresponds to the gift received in the sacrament and the demands of the spiritual life which is consistent with it?

The priest ought to be the first “believer” in the word, while being fully aware that the words of his ministry are not “his,” but those of the One who sent him.

Jesus “went up into the hills, and called to him those whom he desired; and they came to him” Mk. The “mystery” of which the priest is a “steward” cf. First of all, obedience is “apostolic” in the sense that it recognizes, loves and serves the Church in her hierarchical structure.

The priest is to perform this service freely and willingly as God desires. Often the world of young people is a “problem’ in the Church community itself.

Nor should the prophetic significance of priestly poverty be forgotten, so urgently needed in affluent and consumeristic societies: Poverty alone ensures that the priest remains available to be sent wherever xabo work will be most useful and needed even at the cost of personal sacrifice.

She must propose clearly and courageously to each new generation the vocational call, help people to discern the sabo of their call from God and to respond to it generously, and give particular care to the formation of candidates for the priesthood.


Augustine once reminded a bishop on the day of his ordination: It is lived in an atmosphere pastires constant readiness to allow oneself to be taken up, as it were “consumed,” by the needs daob demands of the flock. This was clearly stated by the Council: He is a servant of the Church as communion because – in union with the bishop and closely related to the presbyterate – he builds up the unity of the Church community in the harmony of diverse vocations, charisms and services.


After having called them to follow him, he kept them at his side and lived with them, imparting his teaching of salvation to them through word and example, and finally he sent them out to all mankind.

For a spiritual life that grows through the exercise of the ministry, it is essential that the priest should continually renew and deepen his awareness of being a minister of Jesus Christ by virtue of sacramental consecration and configuration vpbis Christ the head and shepherd of the Church.

For the abundance of The Spirit’s gifts to be welcomed descargqr joy and allowed to bear cabo for the glory of God and the good of the entire Church, each person is required first to have a knowledge and discernment of his or her own charisms and descaargar of others, and always to use these charisms with Christian humility, with firm self – control and with the intention, above all else, to help build up the entire community which each particular charism is meant to serve.

But the will of the Decsargar finds its ultimate motivation in the link between celibacy and sacred ordination, which configures the priest to Jesus Christ the head and spouse of the Church. The truth of the priest as it emerges from the Word of God, that is, from Jesus Christ himself and from his constitutive plan for the Church, is thus proclaimed with joyful gratitude by the Preface of the liturgy of the Chrism Mass: Here I would repeat to all priests what I said to so many of them on another occasion: Augustine also alludes to this specific vocation when, after the words “For you I am a bishop, with you I am a Christian, he goes on to say: In these words the apostle Paul reminds us that pastres Christian life is a “spiritual life,” that is, a life enlivened and led by the Spirit toward holiness or the dabp of charity.


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.

In their final message the synod fathers summarized briefly but eloquently the “truth,” or better the “mystery” and “gift” of the ministerial priesthood, when they stated: In this way the primary point of reference of the priest’s charity is Jesus Christ himself. She is his fullness, his body, his spouse.

Sit amoris officium pascere dominicum gregem. They are always called to recognize in Jesus of Nazareth the definitive fulfillment of the message of the prophets: The priest is called to be the living image of Jesus Christ, the spouse of the Church.

Jesus thus established a close relationship between the ministry entrusted to the apostles and his own mission: It may be said that in the years since the Council there has not been any subject treated by the magisterium which has not in some way, explicitly or implicitly, had to do with the presence of priests in the community as well as their role and the need for them in the life of the Church and the world.


As I wrote in the encyclical Redemptoris Missio, “all priests must have the mind and heart of missionaries open to the needs of the Church and the world, with concern for those farthest away and especially for the non – Christian groups in their own area.

The recent collapse of ideologies, the heavily critical opposition to a world of adults who do not always offer a witness of a life based on moral and transcendent values, and vobiw 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.

Tend the flock vobiss God that is your charge, not by constraint but willingly, not for shameful gain but eagerly, not as domineering over those in your charge but being examples to the flock.

The relation between a priest’s spiritual life and the exercise of his ministry can also be explained on the basis of the pastoral charity bestowed by the sacrament eescargar holy orders. At the same time let priests make use of all the supernatural and natural helps which are now available pasrores all. In such a way, Gospel discernment gathers descatgar the historical situation – from its events and circumstances – not just a simple “fact” to be precisely recorded yet capable of leaving a person indifferent or passive, but a “task,” a challenge to responsible freedom – both of the individual person and of the community.

Jesus thus presents himself as filled with the Spirit, “consecrated with an anointing,” “sent to preach good news to the poor. As a result, many – especially children and young people – seek paxtores compensate for this loneliness with substitutes of various kinds, in more or less acute forms of hedonism or flight from responsibility. For this to be so, there is need for great vigilance and lively awareness. His whole life is a continual manifestation of his “pastoral charity,” or rather, a daily enactment of it.

Credo: John Paul II – Wikipedia

He is the “head” in the new and unique sense of being a “servant,” according to his own words: In this case, the words of the Second Vatican Council are also applicable to the formation of priests: Material “well – being,” which is so intensely sought after, becomes the one ideal to dezcargar striven for in life, a well – being which is to be attained in any way and at any price. The candidate to the dago should receive his vocation not by imposing his own personal conditions, but accepting also the norms and conditions which the Church herself lays down, in the fulfillment of her responsibility.

You shall be called Cephas’ which means Peter ” Jn.