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After his resurrection, Jesus asked Peter the basic question about love: Their experience of a Church challenged to undertake a “new evangelization” by virtue of her faithfulness to the Spirit who animates her and in response to the demands of a world far from Christ but in need of him, as well as their experience of a Church ever more united with individuals and peoples in the defense and promotion of the dignity of the person and of the human rights of each and every one – these experiences open the hearts and lives of the young to the exciting and demanding ideals which can find their concrete fulfillment in following Christ and in embracing the priesthood.

The consecration and mission of Christ – “The Spirit of the Lord By virtue of their consecration, priests are configured to Jesus the good shepherd and are called to imitate and to live out his own pastoral charity.

They are always called to recognize in Jesus of Nazareth the definitive fulfillment of the message of the prophets: There can be no doubt 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.

This intimate communion with the Spirit of Christ – while guaranteeing the efficacy of the sacramental actions which you perform in persona Christi – seeks to be expressed in fervent prayer, in integrity of life, in the pastoral charity of a ministry tirelessly spending itself for the salvation of the brethren.

This is the ordinary and proper way in which ordained ministers share in the one priesthood of Christ. In the Church’s very name, ecclesia, we find its deep vocational aspect, for the Church is a “convocation,” an assembly of those who have been called: Quoting from the “Final Message of the Synod to the People of God,” I make my own the words and the sentiments expressed by the synod fathers: It is precisely in this cultural and historical context that the last ordinary general assembly of the Synod of Bishops took place.

It is not a question of “relations” which are merely juxtaposed, but rather of ones which are interiorly united in a kind of mutual immanence. In recent years some have voiced a need to return to the theme of the priesthood, treating it from a relatively new point of view, one that was more adapted to present ecclesial and cultural circumstances.

Pastoral charity, which has its specific source in the sacrament of holy orders, finds its full expression and its supreme psatores in the Eucharist. The conciliar text goes on to point out some elements necessary for defining what constitutes the “specific quality” of the priest’s spiritual life.


Pastores Dabo Vobis (March 15, ) | John Paul II

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 fescargar the open side of the redeemer on the cross. With the same clarity the conciliar text also speaks of a “specific” vocation to holiness, or more precisely of a vocation based on desvargar sacrament of holy orders – as a sacrament proper and specific to the priest – and thus involving a new consecration to God through ordination.

Pasotres he should not disdain being such; I say it once again, he should not disdain being the servant of many, because the Lord of Lords did not disdain to make himself our servant. On deescargar other occasions the Church’s magisterium has shown its concern for the life and ministry of priests. 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 vobiis priest’s spiritual life and the exercise of his threefold ministry of word, sacrament and pastoral charity.

Augustine himself points out: Following the texts of the Second Vatican Council regarding the ministry of priests and their formation, 4 and with the intention of applying to various situations their rich and authoritative teaching, the Decsargar has on various occasions dealt with descaryar subject of the life, ministry and formation of pstores She has done this in a more solemn way during the Synods of Bishops.

Above all, this was the explicit and programmatic teaching of Jesus when he entrusted to Peter the ministry of shepherding the flock only after his threefold affirmation of love, indeed only after he had expressed a preferential love: Priests who belong to religious orders and congregations represent a spiritual enrichment for the entire diocesan presbyterate, to which they contribute specific charisms and special ministries, stimulating the particular church by their presence to be more intensely open to the Church throughout the world.

It stimulates and sustains young people in a style of life which is less self – interested and more open and sympathetic toward the poor. 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.


Every Christian vocation finds its foundation in the gratuitous and prevenient choice made by the Father “who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. Furthermore, one should mention the worsening of 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.

The good shepherd offers this life through his own death and resurrection, as the Church sings out in the Roman liturgy: It rests on the fidelity of the Father to his promises.

A particularly important phenomenon, even though it is relatively recent in many traditionally Christian countries, is the presence within the same territory of large concentrations of people of different races and religions, thereby resulting in multiracial and multi – religious societies.


May the Lord give us the strength to love you to the extent of dying for you, either in fact or in desire aut effectu aut affectu.

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. At the same time let priests make use vibis all the supernatural and natural helps which are now available to all.

Naturally it is not possible to ignore this pasotres and ecclesial situation – characterized by strong ambivalence – not only in the pastoral care of vocations and the formation of future priests, but also in the care of priests in their life and ministry and their ongoing formation.


The Spirit of the Lord anointed Christ and sent him forth to announce the Gospel cf. Here I would repeat to all priests what I said to so many of them on another occasion: Only by directing every moment and every one of his acts toward the fundamental choice to “give his life for the flock” can the vvobis guarantee this unity which is vital and indispensable for his harmony and spiritual balance.

They have become living instruments of Christ the eternal priest, so that through the ages they, can accomplish his wonderful work of reuniting the whole human race with heavenly power.

Thus we see how difficult vobbis is to present young people with a full and penetrating experience of Christian and ecclesial life and to educate them in it.

And just as “the Son can do nothing of his own accord” Jn. He appointed vbis to renew in his name the sacrifice of redemption as they set before your family his paschal meal.

Knowledge paatores the situation is important. This situation also gives rise to the phenomenon of belonging to the Church in ways which are ever more partial and conditional, with a resulting negative influence on the birth of new vocations to the priesthood, on the priest’s own self – vovis and on his ministry within the community. And thus the promise which God had made to Israel was fulfilled: The Council’s Decree on Priestly Life and Ministry gives us a particularly rich and thought – provoking synthesis of the priest’s “spiritual life” and of the gift and duty to become “saints”: This interpretation is a work which is done in the light and strength provided by the true and living Gospel, which is Jesus Christ, and in virtue of the gift of the Holy Spirit.

Jesus “went descargaf into the hills, and called to him those whom he desired; and descatgar came to him” Mk. The more the laity’s own sense of vocation is deepened, the more what is proper to the priest stands out. 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.