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Jesus thus established a close relationship between the ministry entrusted to the apostles and his own mission: The ministry of the priest is entirely on behalf of the Church; it aims at promoting the exercise of the common priesthood of the entire People of God; it is ordered not only to the particular Church but also to the universal Church Presbyterorum Ordinis, 10in communion with the bishop, with Peter and under Peter. First of all, indeed in a prevenient and decisive way, comes the free and gracious intervention of God who calls.

This same demand is made anew to priests, not only because they are “in” the Church, but because they are “in the forefront” of the Church paztores as they are configured to Christ, the head and shepherd. Pastorez 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: The latter, while excluding no one from the proclamation and dezcargar of salvation, will assist him in gently approaching the poor, sinners and all deacargar on the margins of society, following the ddabo given by Jesus in carrying out his prophetic and priestly ministry cf.

The formation of future priests, both diocesan and religious, and lifelong assiduous care for their personal sanctification in the ministry and for the constant updating of their pastoral commitment is considered by the Church one of the most demanding and important tasks for the future of the evangelization of humanity. For all Christians without exception, the radicalism of the Gospel represents a fundamental, undeniable demand flowing from the call of Christ to follow and imitate him by virtue of the intimate communion of life with him brought about by the Spirit cf.

In the case of some young people a distorted sense of freedom lies at the root of these tendencies. Knowledge of the situation is important. Dsbo pastoral charity, which distinguishes the exercise of the priestly ministry as an amoris officium, 52 “the priest, who welcomes the call to ministry, is in a position to make this a loving choice, as a result of which the Church and souls become his first interest, and with this concrete spirituality he becomes capable of loving the universal Church and that part of it entrusted to him with the deep love of a husband for his wife.

This was, for example, the experience of the prophet Jeremiah: Father, they are to give their live in your service and for the salvation of your people as they strive to grow in the likeness of Christ and honor you by their courageous witness of faith and love. Using this “contemplation” as a starting point and making continual reference to it, the pastords fathers reflected vobjs the problem of priestly formation in present – day circumstances.

In this vbois the priests, as the ministers, the “elders” of the community, will be in their person the “model” of the flock, which for its part is called to display this same priestly attitude of service toward the world – in order to bring to humanity the fullness of life and complete liberation. However, in reality it was Christ’s own love, free descargag unsolicited, which gave rise to his question to Peter and to his act of entrusting “his” sheep to Peter. Adbo 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 task demands priests who are deeply vobix fully immersed in the mystery of Christ and capable of embodying a new style of pastoral life, marked by a profound communion with the pope, the bishops and other priests, and a fruitful cooperation with the lay faithful, always respecting and fostering the different roles, charisms and ministries present within the ecclesial community.

In this way, the priest is a servant of the Church as mystery because he actuates the Church’s sacramental signs of the presence of the risen Christ. As a result, many – especially children and young people – seek to compensate for this loneliness with substitutes of various kinds, in more or less acute forms of hedonism or flight from responsibility.

Yes, the Spirit of the Lord is the principal agent pastorss our spiritual life.

The Church, being by her very nature a “vocation,” is also a begetter and educator of vocations. Jesus first asks Peter if he loves him so as to be able to entrust his flock to him. Thus people are invited dedcargar led to offer themselves, their works and all creation with Christ.

This was the case in the lives of the apostles and their successors.

Celibacy, then, is to be welcomed and continually renewed with a free and loving decision as a priceless gift from God, as an “incentive to pastoral charity ” 79 as a singular sharing in God’s fatherhood and in the fruitfulness of the Church, and as a witness to the world of the eschatological kingdom. The apostles and their successors, inasmuch as they exercise an authority which comes to them from Christ, the head and shepherd, are placed – with their ministry – in the fore front of the Church as a visible continuation and sacramental sign of Christ in his own position before the Church and the world, as the enduring and ever new source of salvation, he “who is head of the Church, his body, and is himself its savior” Eph.

The Church is indeed the body in which Christ the head is present and active, but she is also the bride who proceeds like a new Eve from the open side of the redeemer on the cross.

Even though in a number of regions there is a scarcity of clergy, the action of the Father, who raises up vocations, will nonetheless always be at work in the Church.

Jesus looked at him, and said, ‘So you are Simon the son of John? The consecration and mission of Christ – “The Spirit of the Lord Nevertheless, there are positive situations and tendencies which bring about and nurture in the heart of adolescents and young men a new readiness, and even a genuine search, for ethical and spiritual values. There is no longer a need to fight against God; the individual feels he is simply able to do without him.

By virtue of this consecration brought about by the outpouring of the Spirit in the sacrament of holy orders, the spiritual life of the priest is marked, molded and characterized by the way of thinking and acting proper to Jesus Christ, head and shepherd of the Church, and which are summed up in his pastoral charily. This was true of Christ who “loved the Church and gave himself up for her” Eph.

Credo: John Paul II – Wikipedia

These are the features of Christ upon which the eyes of faith and love of Christians should be fixed. Indeed, the ministerial priesthood does not of itself signify a greater degree of holiness with regard to the common priesthood of the faithful; through it Christ gives to priests, in the Spirit, a particular gift so that they can help the People of God to exercise faithfully and fully the common priesthood which it has received.


And he appointed twelve, to be with him, and to be sent out to preach and have authority to cast out demons” Mk. In these words from the prophet Jeremiah, God promises his people that he will never leave them without shepherds to gather them together and guide them: He creates our pastors heart,” inspires it and dano it with the “new law” of love, of pastoral charity.

Consequently, the ordained priesthood ought not to be thought of as existing prior to the Church, because it is totally at the service of the Church. Inasmuch as it is a law, it expresses the Church’s will, even before the will of the subject expressed by his readiness. A genuinely theological assessment of priestly vocation and pastoral work in its regard can only arise from an assessment of the mystery of the Church as a Mysterium vocationis.


By the sacramental anointing of holy orders, the Holy Spirit configures them in a new and special way to Jesus Christ the head and shepherd; pzstores forms and strengthens them with his pastoral charity; and he gives them an authoritative role in the Church as servants of the proclamation of the Gospel to every people and of the fullness of Christian life of all the baptized.

In recent years some have voiced a daabo to return to the theme of vonis priesthood, treating it from a relatively new point of view, one that was more adapted to present ecclesial and cultural circumstances. The authority of Jesus Christ as head coincides then with his service, with his gift, with his total, humble and loving dedication on behalf of the Church. The “mystery” of which the priest deecargar a “steward” cf. The former title speaks of a task undertaken, the latter of grace; the former betokens danger, the latter salvation.

In their turn, the apostles, appointed by the Lord, progressively carried out their mission by calling – in various but complementary ways – other men as bishops, as priests and as deacons in order to fulfill the command of the risen Jesus who sent them forth to all people in every age.

This meaning is fully found in virginity which makes evident, even in the renunciation of marriage, the “nuptial meaning” of the body through a communion and a personal gift to Jesus Christ and his Church which prefigures and anticipates the perfect and final communion and self – giving of the world to come: Therefore, priests are called to prolong pastorez presence of Christ, the one high priest, embodying his way of life and making him visible in the midst of the flock entrusted to their care.

Other insights or reference to other traditions of spiritual life can contribute to the priest’s journey toward perfection, for these are capable of enriching the life of individual priests as well as enlivening the dqbo with precious pastoress gifts. The ministry of priests is above all communion and a responsible and necessary cooperation with the bishop’s ministry, in concern for the universal Church and for the individual particular churches, for whose service they form with the bishop a single presbyterate.

In this way tension and vobie are introduced into everyday life, deeply disturbing the lives of people and of whole communities.

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