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Vatican II

Presbyterorum Ordinis

Decree on the Ministry and Life of Priests

December 7, 1965

Pope St. Paul VI

Vatican II

Authoritative Original Source: AAS 58 (1966) p991

English Source: Vatican Website Latin Source: Vatican Website
§1 The excellence of the order of priests in the Church has already been recalled to the minds of all by this sacred synod.(1)Second Vatican Council, Constitution on the Sacred Liturgy, Dec. 4, 1963; AAS 56 (1964) pp 7ff; Dogmatic Constitution Lumen Gentium Nov. 21, 1964: AAS 57 (1965) p 5ff; Decree Christus Dominus on Pastoral Duties of Bishops, Oct. 28, 1965; Decree on Priestly Training, Oct. 28, 1965. Since, however, in the renewal of Christ's Church tasks of the greatest importance and of ever increasing difficulty are being given to this order, it was deemed most useful to treat of the subject of priests at greater length and with more depth. What is said here applies to all priests, especially those devoted to the care of souls, with suitable adaptations being made for priests who are religious. Priests by sacred ordination and mission which they receive from the bishops are promoted to the service of Christ the Teacher, Priest and King. They share in his ministry, a ministry whereby the Church here on earth is unceasingly built up into the People of God, the Body of Christ and the Temple of the Holy Spirit. Therefore, in order that their ministry be carried on more effectively and their lives be better provided for, in pastoral and human circumstances which very often change so profoundly, this sacred synod declares and decrees as follows. §1 PRESBYTERORUM ORDINIS in Ecclesia excellentiam iam pluries haec Sacrosancta Synodus in memoriam omnium revocavit.(1)CONC. VAT. II, Const. de Sacra Liturgia, Sacrosanctum Concilium: AAS 56 (1964), pp. 97 ss.; Const. dogm. De Ecclesia, Lumen gentium: AAS 57 (1965), pp. 5 ss.; Decr. de pastorali Episcoporum munere in Ecclesia, Christus Dominus; Decr. de institutione sacerdotali, Optatam totius. Cum tamen huic Ordini in Ecclesiae Christi renovatione partes maximi momenti et in dies quidem difficiliores assignentur, perutile visum est fusius et profundius de Presbyteris tractare; ea quae hic dicuntur omnibus Presbyteris applicantur, speciatim iis qui curae animarum inserviunt, congrua congruis referendo ad religiosos Presbyteros quod attinet. Presbyteri enim, sacra Ordinatione atque missione, quam ab Episcopis recipiunt, promoventur ad inserviendum Christo Magistro, Sacerdoti et Regi, cuius participant ministerium, quo Ecclesia in Populum Dei, Corpus Christi et Templum Spiritus Sancti, hic in terris, indesinenter aedificatur. Quapropter, ut in adiunctis pastoralibus et humanis persaepe tam funditus mutatis eorum ministerium efficacius sustineatur atque eorundem vitae melius provideatur, Sacrosancta haec Synodus quae sequuntur declarat ac decernit.
§2 The Lord Jesus, "whom the Father has sent into the world" (Jn 10:36) has made his whole Mystical Body a sharer in the anointing of the Spirit with which he himself is anointed.(1)Cf. Mt 3:16; Lk 4:18; Acts 4:27, 10:38. In him all the faithful are made a holy and royal priesthood; they offer spiritual sacrifices to God through Jesus Christ, and they proclaim the perfections of him who has called them out of darkness into his marvelous light.(2)Cf. 1 Pt 2:5,9. Therefore, there is no member who does not have a part in the mission of the whole Body; but each one ought to hallow Jesus in his heart,(3)Cf. 1 Pt 3:15. and in the spirit of prophecy bear witness to Jesus.(4)Cf. Rev 19:10; Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 35: AAS 57 (1965) p 40-41. §2 Dominus Iesus, «quem Pater sanctificavit et misit in mundum» (Io. 10, 36), unctionis Spiritus qua unctus est(2)Cf. Mt. 3,16; Lc. 4,18; Act. 4,27; 10,38. totum Corpus suum mysticum particeps reddit: in eo enim omnes fideles sanctum et regale sacerdotium efficiuntur, spirituales offerunt hostias Deo per Iesum Christum, et virtutes annuntiant Eius, qui de tenebris eos vocavit in admirabile lumen suum.(3)Cf. I Pt. 2,5 et 9. Nullum ergo datur membrum quod in missione totius Corporis partem non habeat, sed unumquodque sanctificare debet Iesum in corde suo,(4)Cf. I Pt. 3,15. et spiritu prophetiae testimonium de Iesu reddere(5)Cf. Apoc. 19, 10; CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 35: AAS 57 (1965), pp. 40-41.
The same Lord, however, has established ministers among his faithful to unite them together in one body in which, "not all the members have the same function" (Rom 12:4). These ministers in the society of the faithful are able by the sacred power of orders to offer sacrifice and to forgive sins,(5)Council of Trent, 23rd session, chapter 1, canon 1: Denzinger 957 and 961 (1764 and 1771). and they perform their priestly office publicly for men in the name of Christ. Therefore, having sent the apostles just as he himself been sent by the Father,(6)Cf. Jn 20:21; Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 22: AAS 57 (1965) pp 21-28. Christ, through the apostles themselves, made their successors, the bishops,(7)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 22: AAS 57 (1965) pp 33-36. sharers in his consecration and mission. The office of their ministry has been handed down, in a lesser degree indeed, to the priests.(8)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 22: AAS 57 (1965) pp 33-36. Established in the order of the priesthood they can be co-workers of the episcopal order for the proper fulfillment of the apostolic mission entrusted to priests by Christ.(9)Cf. Roman Pontifical Ordination of a Priest, preface. These words are already found in the Verona Sacramentary (ed. L.C. Moehlberg, Rome 1956, p 122); also in Frankish Missal (ed. L.C. Moehlberg, Rome 1957, p 9) and in the Book of Sacramentaries of the Roman Church (ed. L.C. Moehlberg, Rome 1960, p 25) and Roman German Pontificals (ed. Vogel-Elze, Vatican City 1963, vol. I, p 34). Idem vero Dominus, inter fideles, ut in unum coalescerent corpus, in quo «omnia membra non eundem actum habent» (Rom. 12, 4), quosdam instituit ministros, qui, in societate fidelium, sacra Ordinis potestate pollerent Sacrificium offerendi et peccata remittendi,(6)Cf. CONC. TRID., Sess. XXIII, cap. 1 et can. 1: Denz. 957 et 961 (1764 et 1771). atque sacerdotali officio publice pro hominibus nomine Christi fungerentur. Itaque, missis Apostolis sicut Ipse missus erat a Patre,(7)Cf. Io. 20,21; CONC. VAT. II, Const. Dogm. de Ecclesia, Lumen gentium, n. 18: AAS 57 (1965), pp. 21-22. Christus, per ipsos Apostolos, consecrationis missionisque suae participes effecit eorum successores, Episcopos,(8)Cf. CONC. VAT. II, Const. Dogm. de Ecclesia, Lumen gentium, n. 28: AAS 57 (1975), pp. 33-36. quorum munus ministerii, subordinato gradu, Presbyteris traditum est,(9)Cf. CONC. VAT. II, Const. Dogm. de Ecclesia, Lumen gentium, n. 28: AAS 57 (1975), pp. 33-36. ut in Ordine presbyteratus constituti, ad rite explendam missionem apostolicam a Christo concreditam, Ordinis episcopalis essent cooperatores.(10)Cf. Pontificale romanum, De Ordinatione Presbyterorum, Praefatio. Haec verba iam inveniuntur in Sacramentario veronensi: ed. L. C. Möhlberg, Romae 1956, p. 122; item in Missali Francorum: ed. L. C. Möhlberg, Romae 1957, p. 9; item in Libro Sacramentorum Romanae Ecclesiae: ed. L. C. Möhlberg, Romae 1960, p. 25; item in Pontificali romano-germanico: ed. Vogel-Elze, Città del Vaticano 1963, vol. I, p. 34.
The office of priests, since it is connected with the episcopal order, also, in its own degree, shares the authority by which Christ builds up, sanctifies and rules his Body. Wherefore the priesthood, while indeed it presupposes the sacraments of Christian initiation, is conferred by that special sacrament; through it priests, by the anointing of the Holy Spirit, are signed with a special character and are conformed to Christ the Priest in such a way that they can act in the person of Christ the Head.(10)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 10: AAS 57 (1965) pp 14-15. Officium Presbyterorum, utpote Ordini episcopali coniunctum, participat auctoritatem qua Christus Ipse Corpus suum exstruit, sanctificat et regit. Quare sacerdotium Presbyterorum initiationis christianae Sacramenta quidem supponit, peculiari tamen illo Sacramento confertur, quo Presbyteri, unctione Spiritus Sancti, speciali charactere signantur et sic Christo Sacerdoti configurantur, ita ut in persona Christi Capitis agere valeant.(11)Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 10: AAS 57 (1965), pp. 14-15.
In the measure in which they participate in the office of the apostles, God gives priests a special grace to be ministers of Christ among the people. They perform the sacred duty of preaching the Gospel, so that the offering of the people can be made acceptable and sanctified by the Holy Spirit.(11)Cf. Rom 15:16 (Greek). Through the apostolic proclamation of the Gospel, the People of God are called together and assembled. All belonging to this people, since they have been sanctified by the Holy Spirit, can offer themselves as "a sacrifice, living, holy, pleasing to God" (Rom 12:1). Through the ministry of the priests, the spiritual sacrifice of the faithful is made perfect in union with the sacrifice of Christ. He is the only mediator who in the name of the whole Church is offered sacramentally in the Eucharist and in an unbloody manner until the Lord himself comes.(12)Cf. 1 Cor 11:26. The ministry of priests is directed to this goal and is perfected in it. Their ministry, which begins with the evangelical proclamation, derives its power and force from the sacrifice of Christ. Its aim is that "the entire commonwealth of the redeemed and the society of the saints be offered to God through the High Priest who offered himself also for us in his passion that we might be the body of so great a Head."(13)St. Augustine, De Civitate Dei 10, 6: PL 41, 284. Munus Apostolorum cum pro sua parte participent, Presbyteris gratia datur a Deo ut sint ministri Christi Iesu in gentibus, sacro Evangelii munere fungentes, ut fiat oblatio gentium accepta, sanctificata in Spiritu Sancto.(12)Cf. Rom. 15, 16 gr. Per Evangelii enim apostolicum nuntium convocatur et congregatur Populus Dei, ita ut omnes ad hunc Populum pertinentes, sanctificati cum sint Spiritu Sancto, seipsos offerant «hostiam viventem, sanctam, Deo placentem» (Rom. 12, 1). Per Presbyterorum autem ministerium sacrificium spirituale fidelium consummatur in unione cum sacrificio Christi, unici Mediatoris, quod per manus eorum, nomine totius Ecclesiae, in Eucharistia incruente et sacramentaliter offertur, donec Ipse Dominus veniat.(13)Cf. I Cor. 11, 26. Ad hoc tendit atque in hoc consummatur Presbyterorum ministerium. Eorum enim ministratio, quae ab evangelico nuntio incipit, e Sacrificio Christi suam vim et virtutem haurit, atque eo tendit ut «tota ipsa redempta civitas, hoc est congregatio societasque sanctorum, universale sacrificium offeratur Deo per Sacerdotem Magnum, qui etiam se ipsum obtulit in Passione pro nobis, ut tanti Capitis corpus essemus».(14)S. AUGUSTINUS, De civitate Dei, 10, 6: PL 41, 284.
The purpose, therefore, which priests pursue in their ministry and by their life is to procure the glory of God the Father in Christ. That glory consists in this-that men working freely and with a grateful spirit receive the work of God made perfect in Christ and then manifest it in their whole lives. Hence, priests, while engaging in prayer and adoration, or preaching the word, or offering the Eucharistic Sacrifice and administering the other sacraments, or performing other works of the ministry for men, devote all this energy to the increase of the glory of God and to man's progress in the divine life. All of this, since it comes from the Pasch of Christ, will be crowned by the glorious coming of the same Lord, when he hands over the Kingdom to God the Father.(14)Cf. 1 Cor 15:24. Finis igitur quem ministerio atque vita persequuntur Presbyteri est gloria Dei Patris in Christo procuranda. Quae gloria in eo est quod homines opus Dei in Christo perfectum conscie, libere atque grate accipiunt, illudque in tota vita sua manifestant. Presbyteri itaque, sive orationi et adorationi vacent, sive verbum praedicent, sive Eucharisticum Sacrificium offerant et cetera Sacramenta administrent, sive alia pro hominibus exerceant ministeria, conferunt cum ad gloriam Dei augendam tum ad homines in vita divina provehendos. Quae omnia, dum ex Paschate Christi manant, in glorioso Eiusdem Domini adventu consummabuntur, cum Ipse tradiderit Regnum Deo et Patri.(15)Cf. I Cor. 15,24.
§3 Priests, who are taken from among men and ordained for men in the things that belong to God in order to offer gifts and sacrifices for sins,(15)Cf. Heb 5:1. nevertheless live on earth with other men as brothers. The Lord Jesus, the Son of God, a Man sent by the Father to men, dwelt among us and willed to become like his brethren in all things except sin.(16)Cf. Heb 2:17; 4:15. The holy apostles imitated him. Blessed Paul, the doctor of the Gentiles, "set apart for the Gospel of God" (Rom 1:1) declares that he became all things to all men that he might save all.(17)Cf. 1 Cor 9:19-23 (Vg.). Priests of the New Testament, by their vocation and ordination, are in a certain sense set apart in the bosom of the People of God. However, they are not to be separated from the People of God or from any person; but they are to be totally dedicated to the work for which the Lord has chosen them.(18)Cf. Acts 13:2. They cannot be ministers of Christ unless they be witnesses and dispensers of a life other than earthly life. But they cannot be of service to men if they remain strangers to the life and conditions of men.(19)Paul VI, encyclical Ecclesiam Suam, Aug.6, 1964: AAS 56 (1964), pp 627 and 638. Their ministry itself, by a special title, forbids that they be conformed to this world;(20)Cf. Rom 12:2. yet at the same time it requires that they live in this world among men. They are to live as good shepherds that know their sheep, and they are to seek to lead those who are not of this sheepfold that they, too, may hear the voice of Christ, so that there might be one fold and one shepherd.(21)Cf. Jn 10:14-16. To achieve this aim, certain virtues, which in human affairs are deservedly esteemed, contribute a great deal: such as goodness of heart, sincerity, strength and constancy of mind, zealous pursuit of justice, affability, and others. The Apostle Paul commends them saying: "Whatever things are true, whatever honorable, whatever just, whatever holy, whatever loving, whatever of good repute, if there be any virtue, if anything is worthy of praise, think upon these things" (Phil 4:8).(22)Cf. St. Polycarp, Epist. ad Philippenses, 6, 1 (ed. F.X. Funk, Apostolic Fathers, I, p 303). §3 Presbyteri, ex hominibus assumpti et pro hominibus constituti in iis quae sunt ad Deum ut offerant dona et sacrificia pro peccatis,(16)Cf. Hebr. 5,1. cum ceteris hominibus tamquam cum fratribus conversantur. Sic et Dominus Iesus, Filius Dei, homo ad homines a Patre missus, habitavit in nobis et voluit per omnia fratribus assimilari, absque tamen peccato.(17)Cf. Hebr. 2,17; 4,15. Ipsum iam imitati sunt sancti Apostoli, et testatur beatus Paulus, Doctor gentium, «segregatus in evangelium Dei» (Rom. 1,1), omnia omnibus se factum esse ut omnes faceret salvos.(18)Cf. I Cor. 9,19-23 vg. Presbyteri Novi Testamenti, vocatione quidem et ordinatione sua, quodam modo in sinu Populi Dei segregantur, non tamen ut separentur, sive ab eo, sive a quovis homine, sed ut totaliter consecrentur operi ad quod Dominus eos assumit.(19)Cf. Act. 13,2. Ministri Christi esse non possent nisi alius vitae quam terrenae testes essent et dispensatores, sed neque hominibus inservire valerent si ab eorum vita condicionibusque(20)«Huiusmodi vero religiosae ac moralis perfectionis studium magis magisque excitatur externis etiam condicionibus, in quibus Ecclesia vitam agit; nequit enim ea immobilis manere atque incuriosa vicissitudinis humanarum rerum, quae circa sunt et multiplicem vim habent ad eius agendi rationem, eique modum et condiciones imponunt. Pro comperto sane est, Ecclesiam ab humana consortione non seiungi, sed in ea versari, ideoque ipsius filios ab eadem moveri ac duci, eiusque cultum civilem imbibere, legibus obtemperare, mores induere. Haec vero Ecclesiae consuetudo cum humana societate continenter difficiles parit quaestiones, quae nunc potissimum praegraves sunt. (...) Gentium Apostolus ita suae aetatis christianos hortabatur: Nolite iugum ducere cum infidelibus. Quae enim participatio iustitiae cum iniquitate? aut quae societas luci ad tenebras? ... aut quae pars fideli cum infideli? ( 2 Cor. 6, 14-15). Hanc ob causam qui in praesenti educatores praeceptoresque in Ecclesia agunt, eos necesse est catholicam iuventutem commonefacere praestantissimae condicionis suae, atque officii, quod inde nascitur, vivendi in hoc mundo, non autem ad huius mundi sensum, convenienter ad hanc precationem, a Christo Iesu pro discipulis suis factam: Non rogo ut tollas eos de mundo, sed ut serves eos a malo: de mundo non sunt, sicut et ego non sum de mundo ( Io. 17, 15-16). Quam precationem asciscit sibi Ecclesia. Nihilominus tamen huiuscemodi discrimen non idem significat atque disiunctionem; neque neglegentiam declarat, neque metum, neque contemptionem. Etenim cum Ecclesia se ab hominum genere discernit, adeo huic non obsistit, ut potius cum eo coniungatur»: PAULUS VI, Litt. Encycl. Ecclesiam suam, 6 aug. 1964: AAS 56 (1964), pp. 627 et 638. alieni remanerent. Ipsum eorum ministerium speciali titulo exigit ne huic saeculo sese conforment;(21)Cf. Rom. 12,2.simul tamen requirit ut in hoc saeculo inter homines vivant, et sicut boni pastores oves suas cognoscant, easque etiam quae non sunt ex hoc ovili adducere quaerant, ut et ipsae vocem Christi audiant et fiat unum ovile et unus Pastor.(22)Cf. Io. 10, 14-16. Quod ut consequi valeant multum conferunt virtutes quae in humano consortio merito aestimantur, ut sunt cordis bonitas, sinceritas, robur animi et constantia, assidua iustitiae cura, urbanitas aliaeque, quas Apostolus Paulus commendat, dicens: «Quaecumque sunt vera, quaecumque pudica, quaecumque iusta, quaecumque sancta, quaecumque amabilia, quaecumque bonae famae, si qua virtus, si qua laus disciplinae, haec cogitate» (Phil. 4,8).(23)Cf. S. POLYCARPUS, Epist. ad Philippenses, VI, 1: «Et presbyteri sint ad commiserationem proni, misericordes erga cunctos, aberrantia reducentes, visitantes infirmos omnes, non neglegentes viduam aut pupillum aut pauperem; sed solliciti semper de bono coram Deo et hominibus, abstinentes ab omni ira, acceptione personarum, iudicio iniusto, longe recedentes ab omni avaritia, non cito credentes adversus aliquem, non severi nimium in iudicio, scientes, nos omnes debitores esse peccati»: ed. F. X. Funk, Patres Apostolici, I, p. 273.
§4 The People of God are joined together primarily by the word of the living God.(1)Cf. 1 Pt 1:23; Acts 6:7; 12:24. "(The apostles) preached the word of truth and founded Churches." (St. Augustine, On Psalms, 44, 23; PL 36, 508). And rightfully they expect this from their priests.(2)Cf. Mal 2:7; 1 Tim 4:11-13; 1 Tim 1:9. Since no one can be saved who does not first believe,(3)Cf. Mk 16:16. priests, as co-workers with their bishops, have the primary duty of proclaiming the Gospel of God to all.(4)Cf. 2 Cor 11:7. All that has been said regarding bishops also applies to priests inasmuch as they are cooperators of the bishops. Cf. Statuta Ecclesiae Antiqua, c. 3 (ed. Ch. Munier, Paris 1960, p 79); Decree of Gracian, c. 6, D.88 (ed. Friedberg, 1, 307); Council of Trent, Decree De Reform., Session 5, c. 2, n 9 (Ecumenical Council Decrees, ed. Herder, Rome 1963, p 645); Session 24, c. 4 (p 739); Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 25: AAS 57 (1965), pp 29-31. In this way they fulfill the command of the Lord: "Going therefore into the whole world preach the Gospel to every creature" (Mk 16:15),(5)Cf. Constitutiones Apostolorum II, 26, 7: "(Priests) are teachers of sacred science as the Lord himself commanded when he said: 'Going, therefore, teach, etc.'" (ed. F.X. Funk, Didascalia et Constitutiones Apostolorum, I, Paderborn 1905, p 105); Leonine Sacramentary and other sacramentaries up to the Roman Pontifical, preface of the ordination of priests: "By this providence, Lord, you have added to the apostles of your Son fellow teachers of the faith through whom the apostles have filled the whole world with their teaching." Ordo Book of the Mozarabic Liturgy, preface to the ordination of priests: "Teacher of peoples and ruler of subjects, he keeps intact the Catholic faith and announces true salvation to all." (ed. M. Ferotin, Paris, 1904, col. 55). and they establish and build up the People of God. Through the saving word the spark of faith is lit in the hearts of unbelievers, and fed in the hearts of the faithful. This is the way that the congregation of faithful is started and grows, just as the Apostle describes: "Faith comes from hearing, and hearing through the word of Christ" (Rom 10:17). §4 Populus Dei primum coadunatur verbo Dei vivi,(24)Cf. I Pt. 1,23; Act. 6,7; 12,24. «Praedicaverunt (Apostoli) verbum veritatis, et genuerunt Ecclesias»: S. AUGUSTINUS, Enarr. in Ps., 44,23: PL 36, 508. quod ex ore sacerdotum omnino fas est requirere.(25)Cf. Mal. 2,7; 1 Tim. 4,11-13; 2 Tim. 4,5; Tit. 1,9. Cum enim nemo salvari possit, qui prius non crediderit,(26)Cf. Mc. 16,6. Presbyteri, utpote Episcoporum cooperatores, primum habent officium Evangelium Dei omnibus evangelizandi,(27)Cf. 2 Cor. 11,7. De Presbyteris, utpote qui sint Episcoporum cooperatores, valent quoque illa, quae de Episcopis dicuntur. Cf. Statuta Ecclesiae Antiqua, c. 3 (ed. Ch. Munier, Paris 1960, p. 79); Decretum Gratiani, C. 6, D. 88 (ed. Friedberg, 1, 307); CONC. TRID., Sess. V, Decr. 2, n. 9 (Conc. Oec. Decreta, ed. Herder, Romae 1962, p. 645); Sess. XXIV, Decr. de reform., c. 4 (p. 739); CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 25: AAS 57 (1965), pp. 29-31. ut, mandatum exsequentes Domini: «Euntes in mundum universum praedicate evangelium omni creaturae» (Mc. 16,15),(28)Cf. Constitutiones Apostolorum, II, 26, 7: «(Presbyteri) sint doctores scientiae divinae, cum et ipse Dominus nos mandaverit dicens: Euntes docete...»: ed. F. X. Funk, Didascalia et Constitutiones Apostolorum, I, Paderborn 1905, p. 105. - Sacramentarium leonianum et cetera sacramentaria usque ad Pontificale romanum, Praefatio in Ordinatione Presbyterorum: «Hac providentia, Domine, Apostolis Filii tui Doctores fidei comites addidisti, quibus illi orbem totum secundis praedicatoribus (vel: praedicationibus) impleverunt». - Liber Ordinum Liturgiae Mozarabicae, Praefatio ad ordinandum Presbyterum: «Doctor plebium et rector subiectorum, teneat ordinate catholicam fidem, et cunctis annuntiet veram salutem»: ed. M. Férotin, Le Liber Ordinum en usage dans l'Église Wisigothique et Mozarabe d'Espagne: Monumenta Ecclesiae Liturgica, vol. V, Paris 1904, col. 55, lin. 4-6. Populum Dei constituant et augeant. Verbo enim salutari in corde non fidelium suscitatur et in corde fidelium alitur fides, qua congregatio fidelium incipit et crescit, secundum illud Apostoli: «Fides ex auditu, auditus autem per verbum Christi» (Rom. 10,17).
To all men, therefore, priests are debtors that the truth of the Gospel(6)Cf. Gal 2:5. which they have may be given to others. And so, whether by entering into profitable dialogue they bring people to the worship of God,(7)Cf. 1 Pt 2:12. whether by openly preaching they proclaim the mystery of Christ, or whether in the light of Christ they treat contemporary problems, they are relying not on their own wisdom for it is the word of Christ they teach, and it is to conversion and holiness that they exhort all men.(8)Cf. Rite of priestly ordination in the Alexandrian Jocobite Church: "...Gather your people to the word of doctrine like a foster-mother who nourishes her children" (H. Denzinger, Oriental Rites, Book II, Wurzburg 1863, p 14). But priestly preaching is often very difficult in the circumstances of the modern world. In order that it might more effectively move men's minds, the word of God ought not to be explained in a general and abstract way, but rather by applying the lasting truth of the Gospel to the particular circumstances of life. Omnibus ergo debitores sunt Presbyteri, ut cum eis communicent veritatem Evangelii(29)Cf. Gal. 2,5. qua in Domino gaudent. Sive igitur, conversationem inter gentes habentes bonam, ad Deum glorificandum eas adducunt,(30)Cf. I Pt. 2,12. sive, aperte praedicantes, mysterium Christi non credentibus annuntiant, sive catechesim christianam tradunt vel Ecclesiae doctrinam explanant, sive sui temporis quaestiones sub luce Christi tractare student, eorum semper est non sapientiam suam, sed Dei Verbum docere omnesque ad conversionem et ad sanctitatem instanter invitare.(31)Cf. Ritum Ordinationis Presbyteri in Ecclesia Alexandrina Iacobitarum: «... Congrega populum tuum ad verbum doctrinae, quemadmodum nutrix, quae fovet filios suos»: H. Denzinger, Ritus Orientalium, Tom. II, Würzburg 1863, p. 14. Sacerdotalis vero praedicatio, in hodiernis mundi adiunctis haud raro perdifficilis, ut auditorum mentes aptius moveat, verbum Dei non modo generali et abstracto tantum exponere debet, sed concretis applicando vitae circumstantiis veritatem Evangelii perennem.
The ministry of the word is carried out in many ways, according to the various needs of those who hear and the special gifts of those who preach. In areas or communities of non-Christians, the proclaiming of the Gospel draws men to faith and to the sacraments of salvation.(9)Cf. Mt 28:19; Mk 16:16; Tertullian, On Baptism, 14, 2 (The Body of Christians, Latin Series, I p 289, 11-13); St. Athanasius, Against the Arians, 2, 42 (PG 26, 237); St. Jerome, On Matthew, 28, 19 (PL 26, 218 BC): "First let them teach all nations, and then pour water on those who have learned. It cannot be that the body receive the sacrament of baptism unless the soul first has received the truth of faith;" St. Thomas, "Exposition of the first decretal," n 1: "Sending his disciples to preach, our Savior enjoined on them three things: first, that they teach the faith; second, that they confer the sacraments on believers.... (ed. Marietti, Opuscula Theologica, Taurini-Rome 1954, 1138). In the Christian community, especially among those who seem to understand and believe little of what they practice, the preaching of the word is needed for the very ministering of the sacraments. They are precisely sacraments of faith, a faith which is born of and nourished by the word.(10)Cf. Second Vatican Council, Constitution on the Sacred Liturgy, Dec. 4, 1963, n 35, 2: AAS 56 (1964), p 109. This is especially true of the Liturgy of the Word in the celebration of Mass, in which the proclaiming of the death and resurrection of Christ is inseparably joined to the response of the people who hear, and to the very offering whereby Christ ratified the New Testament in his blood. In this offering the faithful are united both by their dispositions and by their discernment of the sacrament.(11)Cf. ibid, nn 33, 35, 48, 52 (pp 108-109, 113, 114). Ita ministerium verbi multiformiter exercetur, secundum diversas audientium necessitates et praedicantium charismata. In regionibus vel coetibus non christianis, nuntio Evangelico homines ad fidem et Sacramenta salutis adducuntur,(32)Cf. Mt. 28, 19; Mc. 16, 16; TERTULLIANUS, De baptismo, 14, 2 (Corpus Christianorum, Series latina, I, p. 289, 11-13); S. ATHANASIUS, Adv. Arianos, 2, 42: PG 26, 237 A-B; S. HIERONYMUS, In Mt., 28, 19: PL 26, 226 D: «Primum docent omnes gentes, deinde doctas intingunt aqua. Non enim potest fieri ut corpus baptismi recipiat sacramentum, nisi ante anima fidei susceperit veritatem»; S. THOMAS, Expositio primae Decretalis, § 1: «Salvator noster discipulos ad praedicandum mittens, tria eis iniunxit. Primo quidem ut docerent fidem; secundo ut credentes imbuerent sacramentis»: ed. Marietti, Opuscula Theologica, Taurini-Romae 1954, 1138. in ipsa autem communitate christianorum, praesertim pro illis qui parum intellegere vel credere videntur quod frequentant, verbi praedicatio requiritur ad ipsum ministerium Sacramentorum, quippe quae sint Sacramenta fidei, quae de verbo nascitur et nutritur;(33)Cf. CONC. VAT. II, Const. de Sacra Liturgia, Sacrosanctum Concilium, n. 35, 2: AAS 56 (1964), p. 109. quod praecipue valet pro Liturgia verbi in Missarum celebratione, in qua inseparabiliter uniuntur annuntiatio mortis et resurrectionis Domini, responsum populi audientis et oblatio ipsa qua Christus Novum Foedus confirmavit in Sanguine suo, cui oblationi fideles, et votis et Sacramenti perceptione, communicant.(34)Cf. ibid., nn. 33, 35, 48, 52, pp. 108-109, 113, 114.
§5 God, who alone is holy and who alone bestows holiness, willed to take as his companions and helpers men who would humbly dedicate themselves to the work of sanctification. Hence, through the ministry of the bishop, God consecrates priests, that being made sharers by special title in the priesthood of Christ, they might act as his ministers in performing sacred functions. In the liturgy they continue to carry on his priestly office by the action of his Spirit.(12)Cf. ibid, n 7 (pp 100-101); Pius XII, encyclical letter, Mystici Corporis, June 29, 1943: AAS 35 (1943), p 230. By Baptism men are truly brought into the People of God; by the sacrament of Penance sinners are reconciled to God and his Church; by the Anointing of the Sick, the ill are given solace; and especially by the celebration of Mass they offer sacramentally the Sacrifice of Christ. In administering all sacraments, as St. Ignatius Martyr(13)St. Ignatius Martyr, Smyrn., 8, 1-2 (ed. F.X. Funk, p 282, 6-15); Constitutions of the Apostles, VIII, 12, 3 (ed. F.X. Funk, p 496); VIII,29, 2 (p 532). has borne witness from the early days of the Church, priests by various titles are bound together hierarchically with the bishop. And so in a certain way they make him present in every congregation.(14)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 28: AAS 57 (1965), pp 33-36. §5 Deus, qui solus Sanctus et Sanctificator est, voluit quasi socios et adiutores sibi assumere homines qui operi sanctificationis humiliter inserviant. Hinc Presbyteri a Deo, ministrante Episcopo, consecrantur, ut, participes Sacerdotii Christi speciali ratione effecti, in Sacris celebrandis tamquam ministri agant Eius, qui suum sacerdotale munus per Spiritum suum iugiter pro nobis in Liturgia exercet.(35)Cf. Ibid., n. 7, pp. 100-101; PIUS XII, Litt. Encycl. Mystici Corporis, 29 iun. 1943: AAS 35 (1943), p. 230. Baptismate quidem homines in Populum Dei introducunt; Sacramento Poenitentiae peccatores cum Deo et Ecclesia reconciliant; oleo infirmorum aegrotantes alleviant; celebratione praesertim Missae Sacrificium Christi sacramentaliter offerunt. In omnibus autem Sacramentis conficiendis, ut iam primaevae Ecclesiae temporibus testatus est beatus Ignatius Martyr,(36)S. IGNATIUS M., Smyrn., 8, 1-2: ed. F. X. Funk, p. 240; Constitutiones Apostolorum, VIII, 12, 3: ed. F. X. Funk, p. 496; VIII, 29, 2, ibid. p. 532. Presbyteri diversis rationibus cum Episcopo hierarchice colligantur, et sic eum in singulis fidelium congregationibus quodammodo praesentem reddunt.(37)Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 28: AAS 57 (1965), pp. 33-36.
The other sacraments, as well as with every ministry of the Church and every work of the apostolate, are tied together with the Eucharist and are directed toward it.(15)"The Eucharist indeed is a quasi consummation of the spiritual life, and the goal of all the sacraments" (St. Thomas, Summa Theol. III, q.73, a.3 c); cf. Summa Theol. III, q. 65, a. 3. The Most Blessed Eucharist contains the entire spiritual boon of the Church,(16)Cf. St. Thomas, Summa Theol. III, q. 65, a. 3, ad 1; q. 79, a.1, c. and ad 1. that is, Christ himself, our Pasch and Living Bread, by the action of the Holy Spirit through his very flesh vital and vitalizing, giving life to men who are thus invited and encouraged to offer themselves, their labors and all created things, together with him. In this light, the Eucharist shows itself as the source and the apex of the whole work of preaching the Gospel. Those under instruction are introduced by stages to a sharing in the Eucharist, and the faithful, already marked with the seal of Baptism and Confirmation, are through the reception of the Eucharist fully joined to the Body of Christ. Cetera autem Sacramenta, sicut et omnia ecclesiastica ministeria, et opera apostolatus, cum Sacra Eucharistia cohaerent et ad eam ordinantur.(38)«Eucharistia vero est quasi consummatio spiritualis vitae, et omnium sacramentorum finis»: S. THOMAS, Summa Theol. III, q. 73, a. 3 c; cf. Summa Theol. III, q. 65, a. 3. In Sanctissima enim Eucharistia totum bonum spirituale Ecclesiae continetur,(39)Cf. S. THOMAS, Summa Theol. III, q. 65, a. 3, ad 1; q. 79, a. 1, c, et ad 1. ipse scilicet Christus, Pascha nostrum panisque vivus per Carnem suam Spiritu Sancto vivificatam et vivificantem vitam praestans hominibus, qui ita invitantur et adducuntur ad seipsos, suos labores cunctasque res creatas una cum Ipso offerendos. Quapropter Eucharistia ut fons et culmen totius evangelizationis apparet, dum catechumeni ad participationem Eucharistiae paulatim introducuntur, et fideles, iam sacro baptismate et confirmatione signati, plene per receptionem Eucharistiae Corpori Christi inseruntur.
Thus the Eucharistic Action, over which the priest presides, is the very heart of the congregation. So priests must instruct their people to offer to God the Father the Divine Victim in the Sacrifice of the Mass, and to join to it the offering of their own lives. In the spirit of Christ the Shepherd, they must prompt their people to confess their sins with a contrite heart in the sacrament of Penance, so that, mindful of his words "Repent for the kingdom of God is at hand" (Mt 4:17), they are drawn closer to the Lord more and more each day. Priests likewise must instruct their people to participate in the celebrations of the sacred liturgy in such a way that they become proficient in genuine prayer. They must coax their people on to an ever more perfect and constant spirit of prayer for every grace and need. They must gently persuade everyone to the fulfillment of the duties of his state of life, and to greater progress in responding in a sensible way to the evangelical counsels. Finally, they must train the faithful to sing hymns and spiritual songs in their hearts to the Lord, always giving thanks to God the Father for all things in the name of our Lord Jesus Christ.(17)Cf. Eph 5:19-20. Est ergo Eucharistica Synaxis centrum congregationis fidelium cui Presbyter praeest. Edocent igitur Presbyteri fideles divinam victimam in Sacrificio Missae Deo Patri offerre atque cum ea oblationem vitae suae facere; in spiritu Christi Pastoris instituunt eos peccata sua corde contrito Ecclesiae in Sacramento Poenitentiae submittere, ita ut magis magisque in dies ad Dominum convertantur, memores verborum Eius: «Poenitentiam agite, appropinquavit enim Regnum caelorum» (Mt. 4,17). Ipsos pariter edocent Sacrae Liturgiae celebrationes ita participare, ut sinceram orationem in eis quoque attingant; eos ad spiritum orationis semper perfectiorem per totam vitam exercendum, pro uniuscuiusque gratiis et necessitatibus, manuducunt, omnesque ad officia proprii status observanda, et profectiores ad consilia Evangelii, modo cuique congruo exercenda, alliciunt. Erudiunt proinde fideles ut possint hymnis et canticis spiritualibus in cordibus suis cantare Domino, gratias agentes semper pro omnibus in nomine Domini nostri Iesu Christi, Deo et Patri.(40)Cf. EPh. 5, 19-20.
Priests themselves extend to the other hours of the day the praise and thanksgiving of the Eucharistic celebration in praying the Divine Office, offered in the name of the Church for all the people entrusted to their care, and indeed for the whole world. Laudes et gratiarum actiones quas adhibent in Eucharistiae celebratione ipsi Presbyteri ad diversas horas diei dilatant in Divino persolvendo Officio, quo quidem nomine Ecclesiae, pro toto populo sibi commisso, immo pro universo mundo, Deum deprecantur.
The house of prayer in which the Most Holy Eucharist is celebrated and reserved, where the faithful gather and where the presence of the Son of God, our Savior, offered for us on the altar of sacrifice bestows strength and blessings on the faithful, must be spotless and suitable for prayer and sacred functions.(18)Cf. St. Jerome, Epistles, 114, 2 (PL 22, 934), See Second Vatican Council, Constitution on the Sacred Liturgy, Dec. 4, 1963, nn 122-127: AAS 56 (1964), pp 130-132. There pastors and the faithful are called to acknowledge with grateful heart the gift of him, Who through his humanity constantly pours divine life into the members of his Body.(19)Paul VI, encyclical letter Mysterium Fidei, Sept. 3, 1965: AAS 57 (1965), p 771. Let priests take care so to foster a knowledge of and facility in the liturgy, that by their own liturgical ministry Christian communities entrusted to their care may ever more perfectly give praise to God, the Father, and Son, and Holy Spirit. Domus orationis in qua Sanctissima Eucharistia celebratur et servatur, fidelesque congregantur, et in qua praesentia Filii Dei Salvatoris nostri in ara sacrificali pro nobis oblati, in auxilium atque solatium fidelium colitur, nitida, orationi et sacris sollemnibus apta esse debet.(41)Cf. S. HIERONYMUS, Epist., 114, 2: «... sacrosque calices, et sancta velamina, et caetera, quae ad cultum Dominicae pertinent Passionis... ex consortio Corporis et Sanguinis Domini eadem qua Corpus eius et Sanguis maiestate veneranda»: PL 22, 934. CONC. VAT. II, Const. de Sacra Liturgia, Sacrosanctum Concilium, nn. 122-127: AAS 56 (1964), pp. 130-132. In ea Pastores et fideles invitantur ut grato animo respondeant dono Ipsius, qui per Humanitatem suam continuo vitam divinam in membra Corporis sui infundit.(42)«Insuper visitationem sanctissimi Sacramenti, in nobilissimo loco et quam honorificentissime in ecclesiis secundum leges liturgicas adservandi, interdiu facere ne omittant, utpote quae erga Christum Dominum, in eodem praesentem, sit et grati animi argumentum et amoris pignus et debitae adorationis officium»: PAULUS VI, Litt. Encycl. Mysterium Fidei, 3 sept. 1965: AAS 57 (1965), p. 771. Curent Presbyteri scientiam et artem liturgicam recte colere, ut, suo ministerio liturgico, a christianis communitatibus sibi commissis perfectius in dies laudetur Deus, Pater et Filius et Spiritus Sanctus.
§6 Exercising the office of Christ, the Shepherd and Head, and according to their share of his authority, priests, in the name of the bishop, gather the family of God together as a brotherhood enlivened by one spirit. Through Christ they lead them in the Holy Spirit to God the Father.(20)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 28: AAS 57 (1965), pp 33-36. For the exercise of this ministry, as for the other priestly duties, spiritual power is conferred upon them for the building up of the Church.(21)Cf. 2 Cor 10:8; 13:10. In building up of the Church, priests must treat all with exceptional kindness in imitation of the Lord. They should act toward men, not as seeking to please them,(22)Cf. Gal 1:10. but in accord with the demands of Christian doctrine and life. They should teach them and admonish them as beloved sons,(23)Cf. 1 Cor 4:14. according to the words of the Apostle: "Be urgent in season, out of season, reprove, entreat, rebuke in all patience and doctrine" (2 Tim 4:2).(24)Cf. Didascalia, II, 34, 3; II, 46, 6; II,47, 1; Constitutions of the Apostles, II, 47, 1 (ed. F.X. Funk, Didascalia and Constitutions, I, pp 116, 142 and 143). §6 Munus Christi Capitis et Pastoris pro sua parte auctoritatis exercentes, Presbyteri, nomine Episcopi, familiam Dei, ut fraternitatem in unum animatam, colligunt, et per Christum in Spiritu ad Deum Patrem adducunt.(43)Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 28: AAS 57 (1965), pp. 33-36. Ad hoc autem ministerium exercendum, sicut ad cetera munera Presbyteri, confertur potestas spiritualis, quae quidem ad aedificationem datur.(44)Cf. 2 Cor. 10,8; 13,10. In aedificanda autem Ecclesia, Presbyteri cum omnibus eximia humanitate ad exemplar Domini conversari debent. Neque iuxta placita hominum,(45)Cf. Gal. 1,10. sed iuxta exigentias doctrinae et vitae christianae erga eos agere debent, eos docentes et ut filios etiam carissimos monentes,(46)Cf. I Cor. 4,14. secundum verba Apostoli: «Insta opportune, importune, argue, obsecra, increpa in omni patientia et doctrina» (2 Tim. 4,2).(47)Cf. Didascalia, II, 34, 3; II, 46, 6; II, 47, 1; Constitutiones Apostolorum, II, 47, 1: ed. F. X. Funk, Didascalia et Constitutiones, I, pp. 116, 142 et 143.
Priests therefore, as educators in the faith, must see to it either by themselves or through others that the faithful are led individually in the Holy Spirit to a development of their own vocation according to the Gospel, to a sincere and practical charity, and to that freedom with which Christ has made us free.(25)Cf. Gal 4:3; 5:1 and 13. Ceremonies however beautiful, or associations however flourishing, will be of little value if they are not directed toward the education of men to Christian maturity.(26)Cf. St. Jerome, Epistles, 58, 7 (PL 22, 584). In furthering this, priests should help men to see what is required and what is God's will in the important and unimportant events of life. Also, Christians should be taught that they live not only for themselves, but, according to the demands of the new law of charity; as every man has received grace, he must administer the same to others.(27)Cf. 1 Pt 4:10 ff. In this way, all will discharge in a Christian manner their duties in the community of men. Quapropter ad sacerdotes, qua in fide educatores, pertinet curare sive per se sive per alios, ut singuli fideles ad suam propriam vocationem secundum Evangelium excolendam, ad sinceram operosamque caritatem, et ad libertatem, qua Christus nos liberavit,(48)Cf. Gal. 4, 3; 5, 1 et 13. in Spiritu Sancto adducantur. Parum proderunt caeremoniae, etsi pulchrae, vel consociationes, etsi florentes, si non ordinantur ad educandos homines ad maturitatem christianam consequendam.(49)Cf. S. HIERONYMUS, Epist., 58, 7: «Quae utilitas est parietes fulgere gemmis, et Christum in paupere fame periclitari?»: PL 22, 584. Quam ut promoveant, eis auxilio erunt Presbyteri ut in ipsis eventibus magnis vel parvis, quid res exigant, quae sit Dei voluntas perspicere valeant. Edoceantur etiam christiani ut non sibi solum vivant, sed, secundum exigentias novae legis caritatis, unusquisque sicut accepit gratiam, in alterutrum illam administret(50)Cf. I Pt. 4,10 ss. et ita omnes officia sua in communitate hominum christiane absolvant.
Although they have obligations toward all men, priests have a special obligation to the poor and weak entrusted to them, for our Lord himself showed that he was united to them,(28)Cf. Mt 25:34-45. and their evangelization is mentioned as a sign of messianic activity.(29)Cf. Lk 4:18. With special diligence, attention should be given to youth and also to married people and parents. It is desirable that these join together in friendly meetings for mutual aid in leading more easily and fully and in a Christian manner a life that is often difficult. Priests should remember that all religious, both men and women, who certainly have a distinguished place in the house of the Lord, deserve special care in their spiritual progress for the good of the whole Church. Finally, and above all, priests must be solicitous for the sick and the dying, visiting them and strengthening them in the Lord.(30)Other categories could be named, e.g. migrants, nomads, etc. The Decree on the Pastoral Duties of Bishops, Oct. 28, 1965, treats of these. Quamvis vero omnibus debitores sint, Presbyteri tamen peculiari modo commendatos sibi habent pauperes et tenuiores cum quibus Dominus Ipse sese sociatum ostendit,(51)Cf. Mt. 25,34-45. et quorum evangelizatio signum messianici operis datur.(52)Cf. Lc. 4,18. Peculiari etiam diligentia prosequentur iuniores, et insuper coniuges ac parentes, qui ut in amicales coetus conveniant optandum est, ad sese mutuo adiuvandos ut christiane in vita saepe ardua facilius pleniusque agant. Meminerint Presbyteri religiosos omnes viros ac mulieres, quippe qui pars praecellens sint in domo Domini, speciali cura dignos esse ad eorum spiritualem profectum in bonum totius Ecclesiae. Maxime tandem solliciti sint aegrotantium et morientium, eos visitantes et in Domino confortantes.(53)Aliae categoriae nominari possunt, v. g. migrantes, nomades, etc. De quibus agitur in: CONC. VAT. II, Decr. de pastorali Episcoporum munere in Ecclesia, Christus Dominus.
The office of pastor is not confined to the care of the faithful as individuals, but also in a true sense is extended to the formation of a genuine Christian community. Yet the spirit of the community should be so fostered as to embrace not only the local church, but also the universal Church. The local community should promote not only the care of its own faithful, but, filled with a missionary zeal, it should prepare also the way to Christ for all men. In a special way, catechumens and the newly-baptized who must be educated gradually to know and to live the Christian life are entrusted to his care. Munus vero Pastoris non ad fidelium singillatim curam habendam coarctatur, sed etiam ad genuinam communitatem christianam efformandam proprie extenditur. Spiritus autem communitatis debite ut colatur, non tantum ecclesiam localem sed et universam Ecclesiam amplecti debet. Communitas autem localis non suorum dumtaxat fidelium curam fovere, sed etiam zelo missionali imbuta viam ad Christum omnibus hominibus parare debet. Specialiter tamen sibi commendatos habet catechumenos et neophytos, qui gradatim ad vitam christianam cognoscendam et ducendam educandi sunt.
No Christian community, however, is built up unless it has its basis and center in the celebration of the most Holy Eucharist; from this, therefore, all education to the spirit of community must take its origin.(31)Cf. Didascalia, II, 59, 1-3 (ed. F.X. Funk, I, p 170); Paul VI, allocution to Italian clergy present at the 13th week-long congress at Orvieto on pastoral aggiornamento, Sept. 6, 1963: AAS 55 (1963) pp 750ff. This celebration, if it is to be genuine and complete, should lead to various works of charity and mutual help, as well as to missionary activity and to different forms of Christian witness. Nulla tamen communitas christiana aedificatur nisi radicem cardinemque habeat in Sanctissimae Eucharistiae celebratione, a qua ergo omnis educatio ad spiritum communitatis incipienda est.(54)Cf. Didascalia, II, 59, 1-3: «Docens autem iube et hortare populum in ecclesia frequentare et penitus numquam deesse, sed convenire semper et ecclesiam non angustare, cum se subtrahunt, et minus membrum facere corpus Christi... Nolite ergo vosmet ipsos, cum sitis membra Christi, spargere ab ecclesia, cum non coadunamini; Christum enim caput habentes secundum promissionem ipsius praesentem et communicantem vobis, nolite ipsi vos neglegere nec alienare salvatorem a membris suis nec scindere nec spargere corpus eius...»: ed. F. X. Funk, I, p. 170; PAULUS VI, Allocutio iis qui ex italico clero interfuerunt Coetui XIII per hebdomadam habito Urbiveti v. «di aggiornamento pastorale», 6 sept. 1963: AAS 55 (1963), pp. 750 ss. Quae celebratio ut sincera et plena sit tam ad varia caritatis opera mutuumque adiutorium quam ad missionalem actionem, necnon ad varias christiani testimonii formas, ducere debet.
The ecclesial community by prayer, example, and works of penance, exercise a true motherhood toward souls who are to be led to Christ. The Christian community forms an effective instrument by which the path to Christ and his Church is pointed out and made smooth for non-believers. It is an effective instrument also for arousing, nourishing and strengthening the faithful for their spiritual combat. Praeterea caritate, oratione, exemplo et poenitentiae operibus, ecclesialis communitas veram erga animas ad Christum adducendas maternitatem exercet. Ipsa enim instrumentum efficax constituit quo nondum credentibus via ad Christum eiusque Ecclesiam indicatur vel sternitur, quo etiam fideles excitantur, aluntur et ad pugnam spiritualem roborantur.
In building the Christian community, priests are never to put themselves at the service of some human faction of ideology, but, as heralds of the Gospel and shepherds of the Church, they are to spend themselves for the spiritual growth of the Body of Christ. In exstruenda vero christianorum communitate, Presbyteri numquam alicui ideologiae vel factioni humanae inserviunt, sed, ut Evangelii Praecones et Ecclesiae Pastores, ad Corporis Christi spirituale incrementum consequendum operam impendunt.
§7 All priests, in union with bishops, so share in one and the same priesthood and ministry of Christ that the very unity of their consecration and mission requires their hierarchical communion with the order of bishops.(32)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 28: AAS 57 (1965), p 35. At times in an excellent manner they manifest this communion in liturgical concelebration as joined with the bishop when they celebrate the Eucharistic Sacrifice.(33)Cf. cited Ecclesiastical Constitution of the Apostles, XVIII: (ed. Th. Schermann, Die allgemeine Kirchenordnung, I, Paderborn 1914, p 26; A. Harnack, T. u. U., II, 4, p 13, nn 18 and 19); Pseudo-Jerome, The Seven Orders of the Church (ed. A.W. Kalff, Wurzburg 1937, p 45); St. Isidore of Hispali, Ecclesiastical Offices, c. VII (PL 83, 787). Therefore, by reason of the gift of the Holy Spirit which is given to priests in Holy Orders, bishops regard them as necessary helpers and counselors in the ministry and in their role of teaching, sanctifying and nourishing the People of God.(34)Cf. Didascalia, II, 28, 4 (ed. F.X. Funk, p 108); Constitutions of the Apostles, II, 28, 4;II, 34, 3 (ibid., pp 109 and 117). Already in the ancient ages of the Church we find liturgical texts proclaiming this with insistence, as when they solemnly call upon God to pour out upon the candidate for priestly ordination "the spirit of grace and counsel, so that with a pure heart he may help and govern the People of God,"(35)Constitutions of the Apostles, VIII, 16, 4 (ed. F.X. Funk, 1, p 522, 13); cf. Epitome of the Constitutions of the Apostles, VI (ibid., II, p 80, 3-4); Testamentum Domini, (transl. I.E. Rahmani, Moguntiae 1899, p 69). Also in Trad. Apost. (ed. B. Botte, La Tradition Apostolique, Munster, i. W. 1963, p 20). just as in the desert the spirit of Moses was spread abroad in the minds of the seventy prudent men,(36)Cf. Nm 11:16-25. "and using them as helpers among the people, he easily governed countless multitudes."(37)Roman Pontifical on the ordination of a priest, preface: these words are also found in the Leonine Sacramentary, the Gelasian Sacramentary and the Gregorian Sacramentary. Similar words can be found in the Oriental Liturgies: cf. Trad Apost.: (ancient Latin version of Verona, ed. B. Botte, La Tradition Apostolique de St. Hippolyte. Essai de reconstruction, Munster i. W. 1963, p 20); Constitutions of the Apostles, VIII, 16, 4 (ed. F.X. Funk, I, p 522, 16- 17); Epitome on the Constitutions of the Apostles, 6 (ed. F.X. Funk, II, p 20, 5-7); Testamentum Domini (transl. I.E. Rahmani, Moguntiae 1899, p 69); Euchologium Serapionis, XXVII (ed. F.X. Funk, Didascalia and Constitutions, II, p 190, lines 1-7); Maronite Rite of Ordination (transl. H. Denzinger, Rites of the Orientals, II, Wurzburg 1863, p. 161). Among the Fathers can be cited: Theodore of Mopsuestia, On First Timothy, 3, 8 (ed. Swete, II, pp 119-121); Theodoretus, Questions on Numbers, XVIII (PG 80, 372 b). §7 Presbyteri omnes, una cum Episcopis, unum idemque sacerdotium et ministerium Christi ita participant, ut ipsa unitas consecrationis missionisque requirat hierarchicam eorum communionem cum Ordine Episcoporum,(55)Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 28: AAS 57 (1965), p. 35. quam optime aliquando in liturgica concelebratione manifestant, et cum quibus coniuncti profitentur se Eucharisticam Synaxim celebrare.(56)Cf. sic dictam Constitutionem Ecclesiasticam Apostolorum, XVIII: Presbyteri sunt symmystai et synepímachoi Episcoporum: ed. Th. Schermann, Die allgemeine Kirchenordnung, I, Paderborn 1914, p. 26; A. HARNACK, Die Quellen der sog. epostolischen Kirchenordnung, T. u. U., II, 5, p. 13, n. 18 et 19; PSEUDO-HIERONYMUS, De Septem Ordinibus Ecclesiae: «... in benedictione cum episcopis consortes mysteriorum sunt»: ed. A. W. Kalff, Würzburg 1937, p. 45); S. ISIDORUS HISPALENSIS, De Ecclesiasticis Officiis, II, c. VII: «Praesunt enim Ecclesiae Christi, et in confectione divini corporis et sanguinis consortes cum episcopis sunt, similiter et in doctrina populorum, et in officio praedicandi»: PL 83, 787. Episcopi igitur, propter donum Spiritus Sancti quod Presbyteris in sacra Ordinatione datum est, illos habent ut necessarios adiutores et consiliarios in ministerio et munere docendi, sanctificandi et pascendi plebem Dei.(57)Cf. Didascalia, II, 28, 4: ed. F. X. Funk, p. 108; Constitutiones Apostolorum, II, 28, 4; II, 34, 3: ibid., pp. 109 et 117. Quod enixe, iam ab antiquis Ecclesiae temporibus, liturgica documenta proclamant, dum sollemniter postulant a Deo super Presbyterum ordinandum infusionem spiritus «gratiae et consilii, ut adiuvet ac gubernet populum in corde mundo»,(58)Ibid., VIII, 16, 4: ed. F. X. Funk, I, p. 523; cf. Epitome Const. Apost., VI: ibid., II, p. 80, 3-4; Testamentum Domini: «... da ei spiritum gratiae, consilii et magnanimitatis, spiritum presbyteratus... ad coadiuvandum et gubernandum populum tuum in opere, in metu, in corde puro»: trad. I. E. Rahmani, Moguntiae 1899, p. 69. Item in Trad. Apost.: ed. B. Botte, La Tradition Apostolique de Saint Hippolyte, Münster i. W. 1963, p. 20. quemadmodum in eremo Moysis spiritus in mentes septuaginta virorum prudentium propagatus est,(59)Cf. Num. 11,16-25. «quibus ille adiutoribus usus, in populo innumeras multitudines facile gubernavit».(60)Pontificale romanum, De Ordinatione Presbyterorum, Praefatio; quae verba iam habentur in Sacramentario leoniano, Sacramentario gelasiano et Sacramentario gregoriano. Similia inveniuntur in Liturgiis Orientalibus: cf. Trad. Apost.: «... respice super servum tuum istum et impartire spiritum gratiae et consilii praesbyteris ut adiubet et gubernet plebem tuam in corde mundo, sicuti respexisti super populum electionis tuae et praecepisti Moysi ut elegeret praesbyteros quos replesti de spiritu tuo quod tu donasti famulo tuo»: ex antiqua versione latina Veronensi, ed B. Botte, La Tradition Apostolique de S. Hippolyte. Essai de reconstruction, Münster i. W. 1963, p. 20; Const. Apost. VIII, 16, 4: ed. F. X. Funk, I, p. 522, 16-17; Epit. Const. Apost. VI: ed. F. X. Funk, II, p. 80, 5-7; Testamentum Domini: trad. I. E. Rahmani, Moguntiae 1899, p. 69; Euchologion Serapionis, XXVII: ed. F. X. Funk, Didascalia et Constitutiones, II, p. 190, lin. 1-7; Ritus Ordinationis in ritu Maronitarum: trad. H. Denzinger, Ritus Orientalium, II, Würzburg 1863, p. 161. Inter Patres citari possunt: THEODORUS MOPSUESTENUS, In I Tim. 3, 8: ed. Swete, II, pp. 119-121; THEODORETUS, Quaestiones in Numeros, XVIII: PG 80, 369C-372B.
Therefore, on account of this communion in the same priesthood and ministry, bishops should regard priests as their brothers and friends(38)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 28: AAS 57 (1965), p 35. and be concerned as far as they are able for their material and especially for their spiritual well-being. For above all upon the bishops rests the heavy responsibility for the sanctity of their priests.(39)Cf. John XXIII, encyclical letter Sacerdotii Nostri Primordia, Aug. 1, 1959: AAS 51 (1959), p 576; St. Pius X, Exhortation to the Clergy Haerent Animo, Aug. 4, 1908: Acts of St. Pius X, vol. IV (1908), pp 237 ff. Therefore, they should exercise the greatest care in the continual formation of their priests.(40)Cf. Second Vatican Council, Decree on the Pastoral Duties of Bishops, Oct. 28, 1956 nn 15 and 16. They should gladly listen to their priests, indeed consult them and engage in dialogue with them in those matters which concern the necessities of pastoral work and welfare of the diocese. In order to put this into effect, there should be-in a manner suited to today's conditions and necessities,(41)The Cathedral Chapter is already found in established law, as the "senate and assembly" of the bishop (Code of Canon Law, c.391), or if there is not one, an assembly of diocesan consultors (cf. Code of Canon Law, cc. 423-428). It is our desire to give recognition to such institutions so that modern circumstances and necessities might better be provided for. As is evident, this synod of priests forms the pastoral consilium spoken of in the Decree on the Pastoral Duties of Bishops of Oct. 28, 1965 (n.27), of which the laity can also be members, and whose function is mainly to map out a plan of action for pastoral work. Concerning priests as counselors of the bishops, one might refer to the Didascalia, II, 28, 4 (ed. F.X. Funk,II, p 108); also Constitutions of the Apostles, II 28,4 (ed. F.X. Funk, I, p 109); St. Ignatius Martyr, Magn. 6, 1 (ed. F.X. Funk, p 234, 10-16); Trall. 3, 1 (ed. F.X. Funk, p 244, 10-12); Origen, Against Celsus, 3, 30: "Priests are counselors or 'bouleytai'" (PG 11, 957 d-960 a). and with a structure and norms to be determined by law-a body or senate(42)St. Ignatius Martyr, Magn. 6, 1: (ed. F.X. Funk, p 234, 10-13); St. Ignatius Martyr, Trall., 3, 1: (ibid., p 244, 10-12); St. Jerome, On Isaiah, II, 3 (PL 24, 61 A). of priests representing all the priests. This representative body by its advice will be able to give the bishop effective assistance in the administration of the diocese. Propter hanc ergo in eodem sacerdotio atque ministerio communionem, Episcopi ut fratres et amicos suos habeant Presbyteros,(61)Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 28: AAS 57 (1965), p. 35. eorumque bonum, tam materiale quam praesertim spirituale ipsis pro viribus cordi sit. Potissimum enim in illos sacerdotum suorum sanctitudinis grave recidit onus:(62)Cf. IOANNES XXIII, Litt. Encycl. Sacerdotii Nostri primordia, 1 aug. 1959: AAS 51 (1959), p. 576; S. PIUS X, Exhortatio ad clerum Haerent animo, 4 aug. 1908: S. Pii X Acta, vol. IV (1908), pp. 237 ss. maximam ergo curam exerceant in continua formatione Presbyterii sui.(63)Cf. CONC. VAT. II, Decr. de pastorali Episcoporum munere in Ecclesia, Christus Dominus, nn. 15 et 16. Eos libenter audiant, immo consulant et cum eis colloquantur de iis quae ad necessitates operis pastoralis et ad bonum dioecesis spectant. Ut vero id ad effectum deducatur, habeatur, modo hodiernis adiunctis ac necessitatibus accommodato,(64)In iure condito iam habetur Capitulum Cathedrale, tamquam Episcopi «senatus et consilium» ( CIC, c. 391), vel, eo deficiente, Coetus consultorum dioecesanorum (cf. CIC, cc. 423-428). In votis tamen est talia instituta ita recognoscere, ut hodiernis adiunctis atque necessitatibus melius provideatur. Uti patet, huiusmodi Coetus Presbyterorum differt a Consilio pastorali de quo in CONC. VAT. II, Decr. Christus Dominus, de pastorali Episcoporum munere in Ecclesia, 28 oct. 1965, n. 27, cui pertinent etiam laici, et cuius est tantummodo pervestigare quae ad pastoralia opera spectant. De Presbyteris ut consiliariis Episcoporum videri possunt Didascalia, II, 28, 4: ed. F. X. Funk, I, p. 108; it. Const. Apost., II, 28, 4: ed. F. X. Funk, I, p. 109; S. IGNATIUS M., Magn., 6, 1: ed. F. X. Funk, p. 194; Trall., 3, 1: ed. F. X. Funk, p. 204; ORIGENES, Contra Celsum, III, 30: Presbyteri sunt consiliarii seu boúleytai: PG 11, 957D-960A. forma ac normis iure determinandis, coetus seu senatus(65)S. IGNATIUS M., Magn., 6, 1: «Hortor, ut in concordia Dei omnia peragere studeatis, episcopo praesidente loco Dei et presbyteris loco senatus apostolici, et diaconis mihi suavissimis concreditum habentibus ministerium Iesu Christi, qui ante saecula apud Patrem erat et in fine apparuit»: ed. F. X. Funk, p. 195; S. IGNATIUS Trall., 3, 1: «Cuncti similiter revereantur diaconos ut Iesum Christum, sicut et episcopum, qui est typus Patris, presbyteros autem ut senatum Dei et concilium apostolorum. Sine his ecclesia non vocatur»: ibid., p. 204; S. HIERONYMUS, In Isaiam, II, 3: PL 24, 61 D: «Et nos habemus in Ecclesia senatum nostrum, coetum presbyterorum». sacerdotum, Presbyterium repraesentantium, qui Episcopum in regimine dioeceseos suis consiliis efficaciter adiuvare possit.
Priests, never losing sight of the fullness of the priesthood which the bishops enjoy, must respect in them the authority of Christ, the Supreme Shepherd. They must therefore stand by their bishops in sincere charity and obedience.(43)Cf. Paul VI, allocution to the family heads of Rome and Lenten speakers, March 1, 1965, in the Sistine Hall: AAS 57 (1965), p 326. This priestly obedience, imbued with a spirit of cooperation is based on the very sharing in the episcopal ministry which is conferred on priests both through the Sacrament of Orders and the canonical mission.(44)Cf. Constitutions of the Apostles, VIII 47, 39: (ed. F.X. Funk, p 577). Presbyteri autem, ante oculos habentes plenitudinem Sacramenti Ordinis qua Episcopi gaudent, in ipsis revereantur auctoritatem Christi supremi Pastoris. Suo igitur Episcopo sincera caritate et oboedientia adhaereant.(66)Cf. PAULUS VI, Allocutio ad Urbis curiones et quadragenarii temporis oratores in Aede Sixtina habita, die 1 martii 1965: AAS 57 (1965), p. 326. Quae sacerdotalis oboedientia, cooperationis spiritu perfusa, fundatur in ipsa participatione ministerii episcopalis, quae Presbyteris per Sacramentum Ordinis et missionem canonicam confertur.(67)Cf. Const. Apost., VIII, 47, 39: «Presbyteri... absque sententia episcopi nihil peragant; ipse enim est, cui commissus est populus Domini et a quo de animabus eorum ratio poscetur»: ed. F. X. Funk, p. 577.
This union of priests with their bishops is all the more necessary today since in our present age, for various reasons, apostolic undertakings must necessarily not only take on many forms but frequently extend even beyond the boundaries of one parish or diocese. No priest, therefore, can on his own accomplish his mission in a satisfactory way. He can do so only by joining forces with other priests under the direction of the Church authorities. Unio Presbyterorum cum Episcopis eo magis nostris diebus requiritur quod aetate hac nostra, diversis ex causis, incepta apostolica non tantum multiplices formas induere, verum etiam limites unius paroeciae vel dioecesis praetergredi necesse est. Nullus ergo Presbyter seorsum ac veluti singillatim suam missionem satis adimplere valet, sed tantum viribus unitis cum aliis Presbyteris, sub ductu eorum, qui Ecclesiae praesunt.
§8 Priests by virtue of their ordination to the priesthood are united among themselves in an intimate sacramental brotherhood. In individual dioceses, priests form one priesthood under their own bishop. Even though priests are assigned to different duties, nevertheless they carry on one priestly ministry for men. All priests are sent as co-workers in the same apostolate, whether they engage in parochial or extra-parochial ministry. This is true whether they devote their efforts to scientific research or teaching, or whether by manual labor they share in the lot of the workers themselves-if there is need for this and competent authority approves-or finally whether they fulfill some other apostolic tasks or labor designed for the apostolate. All, indeed, are united in the building up of the Body of Christ which, especially in our times, requires manifold duties and new methods. It is very important that all priests, whether diocesan or religious, help one another always to be fellow workers in the truth.(45)Cf. 3 Jn 8. Each one, therefore, is united in special bonds of apostolic charity, ministry and brotherhood with the other members of this priesthood. This has been manifested from ancient times in the liturgy when the priests present at an ordination are invited to impose hands together with the ordaining bishop on the new candidate, and with united hearts concelebrate the Sacred Eucharist. Each and every priest, therefore, is united with his fellow priests in a bond of charity, prayer and total cooperation. In this manner, they manifest that unity which Christ willed, namely, that his own be perfected in one so that the world might know that the Son was sent by the Father.(46)Cf. Jn. 17:23. §8 Presbyteri, per Ordinationem in Ordine presbyteratus constituti, omnes inter se intima fraternitate sacramentali nectuntur; specialiter autem in dioecesi cuius servitio sub Episcopo proprio addicuntur unum Presbyterium efformant. Etsi enim diversis officiis mancipentur, unum tamen gerunt sacerdotale pro hominibus ministerium. Ad idem enim opus ut cooperentur mittuntur omnes Presbyteri, sive ministerium paroeciale vel supraparoeciale exerceant, sive scientiae investigandae aut tradendae operam conferant, sive etiam manibus laborent, ipsorum operariorum, ubi id probante quidem competenti Auctoritate expedire videatur, sortem participantes, sive tandem alia opera apostolica vel ad apostolatum ordinata adimpleant. Ad unum omnes quidem conspirant, ad aedificationem nempe Corporis Christi, quae, nostris praesertim temporibus, multiplicia officia necnon novas accommodationes requirit. Quapropter magni momenti est ut omnes Presbyteri, sive dioecesani sive religiosi, sese invicem adiuvent, ut semper sint cooperatores veritatis.(68)Cf. 3 Io. 8. Cum ceteris ergo membris huius Presbyterii, unusquisque specialibus apostolicae caritatis, ministerii et fraternitatis nexibus coniungitur: quod iam ab antiquis temporibus liturgice significatur, cum Presbyteri adstantes super novum electum, simul cum Episcopo ordinante, manus imponere invitentur, et cum Sacram Eucharistiam unanimo corde concelebrant. Singuli ergo Presbyteri cum confratribus suis uniuntur vinculo caritatis, orationis et omnimodae cooperationis, atque ita manifestatur illa unitas qua Christus voluit suos in unum esse consummatos, ut cognoscat mundus Filium missum esse a Patre.(69)Cf. Io. 17,23.
Older priests, therefore, should receive younger priests as true brothers and help them in their first undertakings and priestly duties. The older ones should likewise endeavor to understand the mentality of younger priests, even though it be different from their own, and follow their projects with good will. By the same token, young priests should respect the age and experience of their seniors; they should seek their advice and willingly cooperate with them in everything that pertains to the care of souls. In a fraternal spirit, priests should extend hospitality,(47)Cf. Heb 13:1-2. cultivate kindliness and share their goods in common.(48)Cf. Heb 13:16. They should be particularly solicitous for the sick, the afflicted, those overburdened with work, the lonely, those exiled from their homeland, and those who suffer persecution.(49)Cf. Mt 5:10. They should gladly and joyfully gather together for recreation, remembering Christ's invitation to the weary apostles: "Come aside to a desert place, and rest awhile" (Mk 6:31). And further, in order that priests may find mutual assistance in the development of their spiritual and intellectual life, that they may be able to cooperate more effectively in their ministry and be saved from the dangers of loneliness which may arise, it is necessary that some kind of common life or some sharing of common life be encouraged among priests. This, however, may take many forms, according to different personal or pastoral needs, such as living together where this is possible, or having a common table, or at least by frequent and periodic meetings. One should hold also in high regard and eagerly promote those associations which, having been recognized by competent ecclesiastical authority, encourage priestly holiness in the ministry by the use of an appropriate and duly approved rule of life and by fraternal aid, intending thus to do service to the whole order of priests. Quam ob rem, qui sunt provectioris aetatis iuniores vere ut fratres suscipiant eosque in primis inceptis et oneribus ministerii adiuvent, itemque mentem eorum, etsi a propria diversam, intellegere satagant atque incepta eorum cum benevolentia prosequantur. Iuvenes pariter revereantur aetatem atque experientiam seniorum cumque illis de rebus curam animarum spectantibus consilia conferant et libenter collaborent. Spiritu fraterno ducti, Presbyteri hospitalitatem ne obliviscantur,(70)Cf. Hebr. 13,1-2. colant beneficentiam et communionem bonorum,(71)Cf. Hebr. 13,16. praesertim solliciti eorum qui sunt aegroti, afflicti, laboribus nimis onerati, solitarii, e patria exsules, necnon eorum qui persecutionem patiuntur.(72)Cf. Mt. 5,10. Etiam ad relaxandum animum libenter et cum gaudio conveniant, memores verborum quibus ipse Dominus Apostolos defatigatos invitabat: «Venite seorsum in desertum locum, et requiescite pusillum» (Mc. 6,31). Insuper, ut Presbyteri in vita spirituali et intellectuali colenda mutuum iuvamen inveniant, ut aptius in ministerio cooperari valeant utque a periculis solitudinis forte orientibus eripiantur, aliqua vita communis vel aliquod vitae consortium inter eos foveatur, quod tamen plures formas, iuxta diversas necessitates personales vel pastorales, induere potest, nempe cohabitationem, ubi possibilis est, vel communem mensam, vel saltem frequentes ac periodicos conventus. Magni quoque habendae sunt et diligenter promovendae associationes quae, statutis a competenti ecclesiastica auctoritate recognitis, per aptam et convenienter approbatam vitae ordinationem et per iuvamen fraternum, sanctitatem sacerdotum in exercitio ministerii fovent, et sic toti Ordini Presbyterorum servire intendunt.
Finally, by reason of the same communion in the priesthood, priests should realize that they are obliged in a special manner toward those priests who labor under certain difficulties. They should give them timely help, and also, if necessary, admonish them discreetly. Moreover, they should always treat with fraternal charity and magnanimity those who have failed in some matters, offer urgent prayers to God for them, and continually show themselves as true brothers and friends. Demum, ratione eiusdem communionis in sacerdotio, se sciant Presbyteri specialiter obligatos erga eos qui aliquibus difficultatibus laborant; quibus tempestivum praebeant auxilium, etiam si opus sit eos discrete monendo. Illos autem qui in quibusdam defecerunt fraterna caritate atque magno animo semper prosequantur, pro ipsis instantes preces Deo effundant eisque continuo sese praebeant ut revera fratres et amicos.
§9 Though priests of the New Testament, in virtue of the sacrament of Orders, exercise the most outstanding and necessary office of father and teacher among and for the People of God, they are nevertheless, together with all Christ's faithful, disciples of the Lord, made sharers in his Kingdom by the grace of God's call.(50)Cf. 1 Thes 2:12; Col 1:13. For priests are brothers among brothers(51)Cf. Mt 23:8. Also Paul VI, encyclical letter Ecclesiam Suam, Aug. 6, 1964: AAS 58 (1964) p 647. with all those who have been reborn at the baptismal font. They are all members of one and the same Body of Christ, the building up of which is required of everyone.(52)Cf. Eph 4:7 and 16; Constitutions of the Apostles, VIII, 1, 20: (ed. F.X. Funk, I, p 467). §9 Novi Testamenti sacerdotes, licet Sacramenti Ordinis ratione praestantissimum ac necessarium in Populo et pro Populo Dei munus patris et magistri exerceant, tamen simul cum omnibus christifidelibus sunt discipuli Domini, Dei vocantis gratia Eius Regni participes facti.(73)Cf. I Thess. 2,12; Col. 1,13. Cum omnibus enim in fonte baptismi regeneratis Presbyteri sunt fratres inter fratres,(74)Cf. Mt. 23,8. «Opus est deinde, ut ea re quod hominum pastores, patres et magistri esse cupimus, idcirco eorum fratres agamus»: PAULUS VI, Litt. Encycl. Ecclesiam suam, 6 aug. 1964: AAS 58 (1964), p. 647. utpote membra unius eiusdemque Christi Corporis, cuius aedificatio omnibus demandata est.(75)Cf. Eph. 4, 7 et 16; Const. Apost., VIII, 1, 20: «Quin etiam neque episcopus in diaconos vel presbyteros se extollat neque presbyteri in plebem; ex utrisque enim coetus compositio exstat»: ed. F. X. Funk, I, p. 467.
Priests, therefore, must take the lead in seeking the things of Jesus Christ, not the things that are their own.(53)Cf. Phil 2:21. They must work together with the lay faithful, and conduct themselves in their midst after the example of their Master, who among men "came not to be ministered unto, but to minister, and to give his life as redemption for many" (Mt 20:28). Priests must sincerely acknowledge and promote the dignity of the laity and the part proper to them in the mission of the Church. And they should hold in high honor that just freedom which is due to everyone in the earthly city. They must willingly listen to the laity, consider their wants in a fraternal spirit, recognize their experience and competence in the different areas of human activity, so that together with them they will be able to recognize the signs of the times. While trying the spirits to see if they be of God,(54)Cf. 1 Jn 4:1. priests should uncover with a sense of faith, acknowledge with joy and foster with diligence the various humble and exalted charisms of the laity. Among the other gifts of God, which are found in abundance among the laity, those are worthy of special mention by which not a few of the laity are attracted to a higher spiritual life. Likewise, they should confidently entrust to the laity duties in the service of the Church, allowing them freedom and room for action; in fact, they should invite them on suitable occasions to undertake worlds on their own initiative.(55)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 37: AAS 57 (1965), pp 42-43. Presbyteros igitur sic oportet praeesse, ut non quae sua sunt quaerentes, sed quae Iesu Christi,(76)Cf. Phil. 2, 21. cum fidelibus laicis operam coniungant et in medio eorum se gerant ad exemplum Magistri, qui inter homines «non venit ministrari, sed ministrare, et dare animam suam redemptionem pro multis» (Mt. 20, 8). Presbyteri sincere laicorum dignitatem atque propriam, quam laici in missione Ecclesiae habent partem, agnoscant et promoveant. Iustam etiam libertatem, quae omnibus in civitate terrestri competit, sedulo in honore habeant. Libenter audiant laicos, eorum desideria fraterne considerantes, eorumque experientiam et competentiam in diversis campis humanae actionis agnoscentes, ut simul cum ipsis signa temporum recognoscere queant. Probantes spiritus si ex Deo sint,(77)Cf. I Io. 4,1. charismata laicorum multiformia, tam humilia quam altiora, cum sensu fidei detegant, cum gaudio agnoscant, cum diligentia foveant. Inter alia vero dona Dei quae in fidelibus abundanter inveniuntur, peculiari cura digna sunt, quibus non pauci ad altiorem vitam spiritualem attrahuntur. Item cum fiducia laicis in servitium Ecclesiae officia committant, eis agendi libertatem et spatium relinquentes, immo eos ut opera etiam sua sponte aggrediantur opportune invitantes.(78)Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 37: AAS 57 (1965), pp. 42-43.
Finally priests have been placed in the midst of the laity to lead them to the unity of charity, "loving one another with fraternal love, eager to give one another precedence" (Rom 12:10). It is their task, therefore, to reconcile differences of mentality in such a way that no one need feel himself a stranger in the community of the faithful. They are defenders of the common good, with which they are charged in the name of the bishop. At the same time, they are strenuous assertors of the truth, lest the faithful be carried about by every wind of doctrine.(56)Cf. Eph 4:14. They are united by a special solicitude with those who have fallen away from the use of the sacraments, or perhaps even from the faith. Indeed, as good shepherds, they should not cease from going out to them. Presbyteri demum in medio laicorum positi sunt ut omnes ad caritatis unitatem ducant «caritate fraternitatis invicem diligentes, honore invicem praevenientes» (Rom. 12,10). Eorum igitur est diversas mentes ita componere ut nemo in fidelium communitate extraneum se sentiat. Boni communis, cuius nomine Episcopi curam habent, sunt defensores, atque simul veritatis strenui assertores, ne fideles omni vento doctrinae circumferantur.(79)Cf. Eph 4,14. Peculiari sollicitudini eorum committuntur qui a praxi Sacramentorum, immo a fide forsan defecerunt, quos quidem ut boni pastores adire non omittent.
Mindful of the prescripts on ecumenism,(57)Cf. Second Vatican Council, Decree on Ecumenism, Nov. 21, 1964: AAS 57 (1965), pp 90ff. let them not forget their brothers who do not enjoy full ecclesiastical communion with us. Ad praescripta de oecumenismo attendentes,(80)Cf. CONC. VAT. II, Decr. de Oecumenismo, Unitatis redintegratio: AAS 57 (1965), pp. 90 ss. non obliviscentur fratrum qui plena nobiscum ecclesiastica communione non fruuntur.
Finally, they have entrusted to them all those who do not recognize Christ as their Savior. Commendatos sibi tandem habebunt illos omnes qui Christum Salvatorem suum non agnoscunt.
The Christian faithful, for their part, should realize their obligations to their priests, and with filial love they should follow them as their pastors and fathers. In like manner, sharing their cares, they should help their priests by prayer and work insofar as possible so that their priests might more readily overcome difficulties and be able to fulfill their duties more fruitfully.(58)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov 21, 1964, n 37: AAS 57 (1965), pp 42-43. Ipsi vero christifideles conscii sint se obligatos esse Presbyteris suis, et ideo filiali amore eosdem, pastores suos et patres, prosequantur; item, eorum sollicitudines participantes, oratione et opere quantum fieri possit auxilio sint suis Presbyteris, ut hi aptius difficultates superare et fructuosius officia sua adimplere valeant.(81)Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 37: AAS 57 (1965), pp. 42-43.
§10 The spiritual gift which priests receive at their ordination prepared them not for a sort of limited and narrow mission but for the widest possible and universal mission of salvation "even to the ends of the earth" (Acts 1:8), for every priestly ministry shares in the universality of the mission entrusted by Christ to his apostles. The priesthood of Christ, in which all priests really share, is necessarily intended for all peoples and all times, and it knows no limits of blood, nationality or time, since it is already mysteriously prefigured in the person of Melchisedech.(59)Cf. Heb 7:3. Let priests remember, therefore, that the care of all churches must be their intimate concern. Hence, priests of such dioceses as are rich in vocations should show themselves willing and ready, with the permission of their own ordinaries (bishops), to volunteer for work in other regions, missions or endeavors which are poor in numbers of clergy. §10 Donum spirituale, quod Presbyteri in ordinatione acceperunt, illos non ad limitatam quandam et coarctatam missionem praeparat, sed ad amplissimam et universalem missionem salutis «usque ad ultimum terrae» (Act. 1, 8), nam quodlibet sacerdotale ministerium participat ipsam universalem amplitudinem missionis a Christo Apostolis concreditae. Christi enim Sacerdotium, cuius Presbyteri vere participes facti sunt, ad omnes populos et ad omnia tempora necessario dirigitur, neque ullis limitibus sanguinis, nationis vel aetatis coarctatur, ut iam in figura Melchisedech arcano modo praefiguratur.(82)Cf. Hebr. 7,3. Meminerint igitur Presbyteri omnium ecclesiarum sollicitudinem sibi cordi esse debere. Quapropter Presbyteri illarum dioecesium, quae maiore vocationum copia ditantur, libenter se paratos praebeant, permittente vel exhortante proprio Ordinario, ad suum ministerium in regionibus, missionibus vel operibus cleri penuria laborantibus exercendum.
Present norms of incardination and excardination should be so revised that, while this ancient institution still remains intact, they will better correspond to today's pastoral needs. Where a real apostolic spirit requires it, not only should a better distribution of priests be brought about but there should also be favored such particular pastoral works as are necessary in any region or nation anywhere on earth. To accomplish this purpose there should be set up international seminaries, special personal dioceses or prelatures (vicariates), and so forth, by means of which, according to their particular statutes and always saving the right of bishops, priests may be trained and incardinated for the good of the whole Church. Normae praeterea de incardinatione et excardinatione ita recognoscantur ut, pervetere hoc instituto firmo manente, ipsum tamen hodiernis pastoralibus necessitatibus melius respondeat. Ubi vero ratio apostolatus postulaverit, faciliora reddantur non solum apta Presbyterorum distributio, sed etiam peculiaria opera pastoralia pro diversis coetibus socialibus, quae in aliqua regione, vel natione aut in quacumque terrarum orbis parte perficienda sunt. Ad hoc ergo quaedam seminaria internationalia, peculiares dioeceses vel praelaturae personales et alia huiusmodi utiliter constitui possunt, quibus, modis pro singulis inceptis statuendis et salvis semper iuribus Ordinariorum locorum, Presbyteri addici vel incardinari queant in bonum commune totius Ecclesiae.
Priests should not be sent singly to a new field of labor, especially to one where they are not completely familiar with the language and customs; rather, after the example of the disciples of Christ,(60)Cf. Lk 10:1. they should be sent two or three together so that they may be mutually helpful to one another. Likewise, thoughtful care should be given to their spiritual life as well as their mental and bodily welfare; and, so far as is possible, the circumstances and conditions of labor should be adapted to individual needs and capabilities. At the same time it will be quite advantageous if those priests who go to work in a nation new to them not only know well the language of that place but also the psychological and social milieu peculiar to the people they go to serve, so that they may communicate with them easily, thus following the example of Paul the Apostle who could say of himself: "For when I was free of all I made myself the servant of all, that I might win over many. Among Jews I was a Jew that I might win over the Jews" (1 Cor 9:19-20). Ad novam tamen regionem, praesertim si illius linguam et mores nondum bene cognoverint, in quantum fieri potest, Presbyteri ne mittantur singuli, sed, ad exemplum Christi discipulorum,(83)Cf. Lc. 10,1. saltem bini vel terni, ut ita mutuo sibi sint adiutorio. Pariter expedit sollicitam curam adhibere de eorum vita spirituali, necnon de eorum valetudine mentis et corporis; et, quatenus id fieri possit, loca et condiciones laboris pro ipsis praeparentur iuxta uniuscuiusque adiuncta personalia. Magnopere expedit simul ut, qui novam nationem petunt, apte cognoscere curent non solum linguam illius loci, sed etiam peculiarem indolem psychologicam et socialem illius populi cui in humilitate servire volunt quam perfectissime cum eodem communicantes, ita ut exemplum sequantur Pauli Apostoli, qui de se ipso dicere potuit: «Nam cum liber essem ex omnibus, omnium me servum feci, ut plures lucrifacerem. Et factus sum Iudaeis tamquam Iudaeus, ut Iudaeos lucrarer...» (I Cor. 9,19-20).
§11 The Shepherd and Bishop of our souls(61)Cf. 1 Pt 2:25. so constituted his Church that the people whom he chose and acquired by his blood(62)Cf. Acts 20:28. would have its priests to the end of time, and that Christians would never be like sheep without a shepherd.(63)Cf. Mt 9:36. Recognizing Christ's desire, and at the inspiration of the Holy Spirit, the apostles considered it their duty to select men "who will be capable of teaching others" (2 Tim 2:2). This duty, then, is a part oœ the priestly mission by which every priest becomes a sharer in the care of the whole Church, lest ministers be ever lacking for the People of God on earth. Since, however, there is common cause between the captain of a ship and the sailors,(64)Roman Pontifical, on the ordination of a priest. let all Christian people be taught that it is their duty to cooperate in one way or another, by constant prayer and other means at their disposal,(65)Cf. Second Vatican Council, Decree on Priestly Training, Oct. 28, 1965, n 2. that the Church will always have a sufficient number of priests to carry out her divine mission. In the first place, therefore, it is the duty of priests, by the ministry of the word and by the example of their own lives, showing forth the spirit of service and the paschal joy to demonstrate to the faithful the excellence and necessity of the priesthood; then they should see to it that young men and adults whom they judge worthy of such ministry should be called by their bishops to ordination, sparing no effort or inconvenience in helping them to prepare for this call, always saving their internal and external freedom of action. In this effort, diligent and prudent spiritual direction is of the greatest value. Parents and teachers and all who are engaged in any way in the education of boys and young men should so prepare them that they will recognize the solicitude of our Lord for his flock, will consider the needs of the Church, and will be prepared to respond generously to our Lord when he calls, saying: "Here I am Lord, send me" (Is 6:8). This voice of the Lord calling, however, is never to be expected as something which in an extraordinary manner will be heard by the ears of the future priest. It is rather to be known and understood in the manner in which the will of God is daily made known to prudent Christians. These indications should be carefully noted by priests.(66)Paul VI, allocution of May 5, 1965: L'Osservatore Romano, 5-6-65, p 1. §11 Pastor et Episcopus animarum nostrarum,(84)Cf. I Pt. 2,25. ita suam Ecclesiam constituit, ut Populus quem elegit et acquisivit sanguine suo(85)Cf. Act. 20,28. semper et usque in finem saeculi suos habere deberet sacerdotes, ne umquam christiani essent sicut oves non habentes pastorem.(86)Cf. Mt. 9,36. Quam voluntatem Christi agnoscentes, Apostoli, suggerente Spiritu Sancto, suum esse officium duxerunt ministros eligendi «qui idonei erunt et alios docere» (2 Tim. 2,2). Quod officium sane pertinet ad ipsam missionem sacerdotalem, qua quidem particeps fit Presbyter sollicitudinis totius Ecclesiae, ne in Populo Dei hic in terris operarii umquam desint. Quoniam tamen «rectori navis et navigio deferendis ... causa communis exsistit»,(87)Pontificale romanum, De Ordinatione Presbyterorum. ideo universus Populus christianus edoceatur suum esse officium diversimode cooperandi, per instantem orationem itemque per alia media quae sibi praesto sunt,(88)Cf. CONC. VAT. II, Decr. de institutione sacerdotali, Optatam totius, n. 2. ut semper Ecclesia illos habeat sacerdotes, qui necessarii sint ad missionem suam divinam explendam. Primum igitur Presbyteris summopere cordi sit verbi ministerio proprioque testimonio vitae, spiritum servitii et verum gaudium paschale aperte manifestantis, sacerdotii excellentiam et necessitatem fidelibus ante oculos ponere, ac quos, sive iuvenes sive adultiores, prudenter ad tantum ministerium idoneos iudicaverint, nullis parcendo curis neque incommodis adiuvare ut se rite praeparent ac proinde aliquando, plena eorum libertate externa et interna servata, ab Episcopis vocari possint. Ad hunc finem prosequendum, maximae utilitatis est diligens ac prudens directio spiritualis. Parentes et magistri, atque omnes ad quos spectat quocumque modo institutio puerorum ac iuvenum, eos sic erudiant, ut sollicitudinem Domini pro grege suo cognoscentes et necessitates Ecclesiae considerantes, parati sint generose Domino vocanti respondere cum propheta: «Ecce ego, mitte me» (Is. 6,8). Haec tamen vox Domini vocantis nequaquam ita exspectanda est, ac si modo quodam extraordinario ad aures futuri Presbyteri perveniat. Ipsa enim potius ex signis intellegenda et diiudicanda est, quibus cotidie voluntas Dei prudentibus christianis innotescit; quae signa attente a Presbyteris consideranda sunt.(89)«La voce di Dio che chiama si esprime in due modi diversi, meravigliosi e convergenti: uno interiore, quello della grazia, quello dello Spirito Santo, quello ineffabile del fascino interiore che la «voce silenziosa» e potente del Signore esercita nelle insondabili profondità dell'anima umana; e uno esteriore, umano, sensibile, sociale, giuridico, concreto, quello del ministro qualificato della Parola di Dio, quello dell'Apostolo, quello della Gerarchia, strumento indispensabile, istituito e voluto da Cristo, come veicolo incaricato di tradurre in linguaggio sperimentabile il messaggio del Verbo e del precetto divino. Così insegna con San Paolo la dottrina cattolica: Quomodo audient sine praedicante... Fides ex auditu ( Rom. 10, 14 et 17)»: PAULUS VI, Allocutio habita die 5 maii 1965: L'Osservatore Romano, 6 maggio 1965, p. 1.
Works favoring vocations, therefore, whether diocesan or national, are highly recommended to the consideration of priests.(67)Cf. Second Vatican Council, Decree on Priestly Training, Oct. 28, 1965, n 2. In sermons, in catechetical instructions, and written articles, priests should set forth the needs of the Church both locally and universally, putting into vivid light the nature and excellence of the priestly ministry, which consoles heavy burdens with great joys, and in which in a special way, as the Fathers of the Church point out, the greatest love of Christ can be shown.(68)The Fathers teach this in their explanations of Christ's words to Peter: "Do you love me? ...Feed my sheep." (Jn 21:17); This St. John Chrysostom, On the Priesthood, II, 1-2 (PG 47-48, 633); St.Gregory the Great, Reg. Past. Liber, P I c. 5 (PL 77, 19 a). Ipsis ergo valde commendantur Opera vocationum, sive dioecesana sive nationalia.(90)Cf. CONC. VAT. II, Decr. de institutione sacerdotali Optatam totius, n. 2. In praedicationibus, in catechesi, in scriptis periodicis, diserte declarentur oportet necessitates Ecclesiae tam localis quam universalis, sensus et praestantia ministerii sacerdotalis in vivida luce ponantur, quippe in quo cum tantis oneribus tanta gaudia componantur, et in quo praesertim, ut docent Patres, potest dari Christo maximum testimonium amoris.(91)Hoc docent Patres, dum explicant verba Christi Petro: «Amas me? ... Pasce oves meas» (Io. 21, 17): sic S. IOANNES CHRYSOSTOMUS, De sacerdotio, II, 2: PG 48, 633; S. GREGORIUS MAGNUS, Reg. Past. Liber, P. I, c. 5: PL 7 7, 19 A.
§12 Priests are made in the likeness of Christ the Priest by the Sacrament of Orders, so that they may, in collaboration with their bishops, work for the building up and care of the Church which is the whole Body of Christ, acting as ministers of him who is the Head. Like all other Christians they have received in the sacrament of Baptism the symbol and gift of such a calling and such grace that even in human weakness(1)Cf. 2 Cor 12:9. they can and must seek for perfection, according to the exhortation of Christ: "Be you therefore perfect, as your Heavenly Father is perfect" (Mt 5:48). Priests are bound, however, to acquire that perfection in special fashion. They have been consecrated by God in a new manner at their ordination and made living instruments of Christ the Eternal Priest that they may be able to carry on in time his marvelous work whereby the entire family of man is again made whole by power from above.(2)Cf. Pius XI, encyclical letter Ad Catholici Sacerdotii, Dec. 20, 1935: AAS 28 (1936) n 10. Since, therefore, every priest in his own fashion acts in place of Christ himself, he is enriched by a special grace, so that, as he serves the flock committed to him and the entire People of God, he may the better grow in the grace of him whose tasks he performs, because to the weakness of our flesh there is brought the holiness of him who for us was made a High Priest "holy, guiltless, undefiled not reckoned among us sinners" (Heb 7:26). §12 Sacramento Ordinis Presbyteri Christo Sacerdoti configurantur, ut ministri Capitis, ad totum Eius Corpus quod est Ecclesia exstruendum et aedificandum, tamquam Ordinis episcopalis cooperatores. Iam quidem in baptismi consecratione, sicut omnes christifideles, signum et donum acceperunt tantae vocationis et gratiae ut, vel in infirmitate humana,(92)Cf. 2 Cor. 12,9. perfectionem prosequi possint et debeant, iuxta verbum Domini: «Estote ergo vos perfecti sicut et Pater vester coelestis perfectus est» (Mt. 5,48). Ad illam vero perfectionem acquirendam peculiari ratione tenentur sacerdotes, quippe qui, Deo in Ordinis receptione novo modo consecrati, Christi Aeterni Sacerdotis viva instrumenta efficiantur, ut mirabile opus Eius, quod superna efficacitate universum hominum convictum redintegravit, per tempora persequi valeant.(93)Cf. PIUS XI, Litt. Encycl. Ad catholici sacerdotii, 20 dec. 1935: AAS 28 (1936), p. 10. Cum ergo omnis sacerdos, suo modo, ipsius Christi personam gerat, particulari quoque gratia ditatur ut, inserviendo plebi commissae et universo Populo Dei, Eius perfectionem aptius prosequi possit, cuius partes sustinet, utque humanae infirmitati carnis medeatur sanctitas Illius, qui nobis factus est Pontifex «sanctus, innocens, impollutus, segregatus a peccatoribus» (Hebr. 7,26).
Christ, whom the Father sanctified, consecrated and sent into the world,(3)Cf. Jn 10:36. "gave himself for us that he might redeem us from all iniquity and cleanse for himself an acceptable people, pursuing good works" (Tt 2:14), and thus through suffering entered into his glory.(4)Lk 24:26. In like fashion, priests consecrated by the anointing of the Holy Spirit and sent by Christ must mortify the works of the flesh in themselves and give themselves entirely to the service of men. It is in this way that they can go forward in that holiness with which Christ endows them to perfect man.(5)Cf. Eph 4:13. Christus, quem Pater sanctificavit seu consecravit et misit in mundum,(94)Cf. Io. 10,36. «dedit semetipsum pro nobis, ut nos redimeret ab omni iniquitate, et mundaret sibi populum acceptabilem, sectatorem bonorum operum» (Tit. 2,14), et sic per passionem intravit in gloriam suam;(95)Cf. Lc. 24,26. simili modo Presbyteri, unctione Spiritus Sancti consecrati et a Christo missi, in seipsis opera carnis mortificant et hominum servitio totaliter se devovent, et sic in sanctitate qua in Christo ditati sunt ad perfectum virum(96)Cf. Eph. 4,13. progredi valent.
Hence, those who exercise the ministry of the spirit and of justice(6)Cf. 2 Cor 3:8-9. will be confirmed in the life of the spirit, so long as they are open to the Spirit of Christ, who gives them life and direction. By the sacred actions which are theirs daily as well as by their entire ministry which they share with the bishop and their fellow priests, they are directed to perfection in their lives. Holiness does much for priests in carrying on a fruitful ministry. Although divine grace could use unworthy ministers to effect the work of salvation, yet for the most part God chooses, to show forth his wonders, those who are more open to the power and direction of the Holy Spirit, and who can by reason of their close union with Christ and their holiness of life say with St. Paul: "And yet I am alive; or rather, not I; it is Christ that lives in me" (Gal 2:20). Itaque, ministerium Spiritus et iustitiae(97)Cf. 2 Cor. 3, 8-9. exercentes, dummodo sint docibiles Spiritui Christi qui eos vivificat et ducit, in vita spiritus firmantur. Per ipsas enim cotidianas sacras actiones, sicut et per integrum suum ministerium, quod cum Episcopo et Presbyteris communicantes exercent, ipsi ad vitae perfectionem ordinantur. Ipsa autem sanctitas Presbyterorum ad proprium ministerium fructuose complendum plurimum confert: quamvis enim gratia Dei etiam per indignos ministros opus salutis explere possit, tamen per illos ordinaria lege praeoptat Deus sua mirabilia ostendere, qui, dociliores impulsui et ductui Spiritus Sancti facti, ob suam intimam cum Christo unionem et vitae sanctimoniam, cum Apostolo dicere valeant: «Vivo autem, iam non ego, vivit vero in me Christus» (Gal. 2,20).
Hence, this holy council, to fulfill its pastoral desires of an internal renewal of the Church, of the spread of the Gospel in every land and of a dialogue with the world of today, strongly urges all priests that they strive always for that growth in holiness by which they will become consistently better instruments in the service of the whole People of God, using for this purpose those means which the Church has approved.(7)Cf. among others: St. Pius X, exhortation to the clergy Haerent Animo, Aug. 4, 1908: St. Pius X, AAS 4 (1908), pp 237ff. Pius XI, encyclical letter Ad Catholici Sacerdotii, Dec. 20, 1935; AAS 28 (1936). Pius XII apostolic exhortation Menti nostrae, Sept. 23, 1950: AAS (1950) 657ff. John XXIII, encyclical letter Sacerdoti Nostri Primordia, Aug. 1, 1959: AAS 51 (1959) 545ff. Quapropter haec Sacrosancta Synodus, ad suos fines pastorales renovationis internae Ecclesiae, diffusionis Evangelii in universo mundo, necnon colloquii cum mundo hodierno attingendos, vehementer hortatur omnes sacerdotes ut, aptis adhibitis mediis ab Ecclesia commendatis,(98)Cf. inter alia: S. PIUS X, Exhortatio ad clerum, Haerent animo, 4 aug. 1908: S. Pii X Acta, vol. IV (1908), p. 237 ss. PIUS XI, Litt. Encycl. Ad catholici sacerdotii, 20 dec. 1935: AAS 28 (1936), p. 5 ss. PIUS XII, Adhort. Ap. Menti Nostrae, 23 sept. 1950: AAS 42 (1950), p. 657 ss. IOANNES XXIII, Litt. Encycl. Sacerdotii Nostri primordia, 1 aug. 1959: AAS 51 (1959), p. 545 ss. ad illam semper maiorem sanctitatem nitantur, qua evadant in dies aptiora instrumenta in servitium totius Populi Dei.
§13 Priests who perform their duties sincerely and indefatigably in the Spirit of Christ arrive at holiness by this very fact. §13 Sanctitatem propria ratione consequentur Presbyteri munera sua sincere et indefesse in Spiritu Christi exercentes.
Since they are ministers of God's word, each day they read and hear the word of God, which it is their task to teach others. If at the same time they are ready to receive the word themselves they will grow daily into more perfect followers of the Lord. As St. Paul wrote to Timothy, "Let this be thy study, these thy employments, so that all may see how well thou doest. Two things claim thy attention, thyself and the teaching of the faith, spend thy care on them; so wilt thou and those who listen to thee achieve salvation" (1 Tim 4:15-16). As they seek how they may better teach others what they have learned,(8)Cf. St. Thomas, Summa Theol. II-II, q. 188, a. 7. they will better understand "the unfathomable riches of Christ" (Eph 3:8) and the manifold wisdom of God.(9)Cf. Heb 3:9-10. If they keep in mind that it is God who opens hearts,(10)Acts 16:14. and that power comes not from themselves but from the might of God,(11)Cf. 2 Cor 4:7. in the very fact of teaching God's word they will be brought closer to Christ the Teacher and led by his Spirit. Thus those who commune with Christ share in God's love, the mystery of which, kept hidden from the beginning of time,(12)Cf. Eph 3:9. is revealed in Christ. Verbi Dei ministri cum sint, cotidie legunt et audiunt Dei verbum quod alios docere debent; quod si simul in seipsos recipere satagant, perfectiores in dies fient Domini discipuli, iuxta verba Pauli Apostoli ad Timotheum: «Haec meditare, in his esto: ut profectus tuus manifestus sit omnibus. Attende tibi et doctrinae: insta in illis. Hoc enim faciens et teipsum salvum facies et eos, qui te audiunt» ( I Tim. 4,15-16). Quaerentes enim quomodo aptius contemplata aliis tradere possint,(99)Cf. S. THOMAS, Summe Theol., II-II, q. 188, a. 7. profundius sapient «investigabiles divitias Christi» (Eph. 3,8) et multiformem sapientiam Dei.(100)Cf. Eph. 3,9-10. Prae oculis habentes Dominum esse qui corda aperit(101)Cf. Act. 16,14. et sublimitatem non ex ipsis sed e Dei virtute provenire,(102)Cf. 2 Cor. 4,7. in ipso actu verbi tradendi intimius cum Christo Magistro coniungentur Eiusque Spiritu ducentur. Ita communicantes cum Christo, Dei participant caritatem, cuius mysterium, a saeculis absconditum,(103)Cf. Eph. 3,9. in Christo revelatum est.
Priests act especially in the person of Christ as ministers of holy things, particularly in the Sacrifice of the Mass, the sacrifice of Christ who gave himself for the sanctification of men. Hence, they are asked to take example from that with which they deal, and inasmuch as they celebrate the mystery of the Lord's death they should keep their bodies free of wantonness and lusts.(13)Cf. Roman Pontifical on the ordination of priests. In the mystery of the Eucharistic Sacrifice, in which priests fulfill their greatest task, the work of our redemption is being constantly carried on;(14)Cf. Roman Missal, Prayer over the Offerings of the Ninth Sunday after Pentecost. and hence the daily celebration of Mass is strongly urged, since even if there cannot be present a number of the faithful, it is still an act of Christ and of the Church.(15)Paul VI, encyclical letter Mysterium Fidei, Sept. 3, 1965: AAS 57 (1965), pp 761-762. Cf. Second Vatican Council, Constitution on the Sacred Liturgy, Dec. 4, 1963, nn 26 and 27; AAS 56 (1964), p 107. Thus when priests join in the act of Christ the Priest, they offer themselves entirely to God, and when they are nourished with the body of Christ they profoundly share in the love of him who gives himself as food to the faithful. In like fashion they are united with the intention and love of Christ when they administer the sacraments. This is true in a special way when in the performance of their duty in the sacrament of Penance they show themselves altogether and always ready whenever the sacrament is reasonably sought by the faithful. In the recitation of the Divine Office, they offer the voice of the Church which perseveres in prayer in the name of the whole human race, together with Christ who "lives on still to make intercession on our behalf." Ut Sacrorum ministri, praesertim in Sacrificio Missae, Presbyteri personam specialiter gerunt Christi, qui seipsum ad sanctificandos homines victimam dedit; ideoque invitantur ut quod tractant imitentur, quatenus mortis Dominicae mysterium celebrantes, membra sua a vitiis et concupiscentiis mortificare procurent.(104)Cf. Pontificale romanum, De Ordinatione Presbyterorum. In mysterio Sacrificii Eucharistici, in quo munus suum praecipuum sacerdotes adimplent, opus nostrae redemptionis continuo exercetur,(105)Cf. Missale romanum, oratio super oblata dominicae IX post Pentecosten. et ideo enixe commendatur eius celebratio cotidiana, quae quidem etiam si praesentia fidelium haberi non possit, actus est Christi et Ecclesiae.(106)«Quaelibet enim Missa, etsi a sacerdote privatim celebratur, privata tamen non est, sed actus Christi et Ecclesiae quae quidem Ecclesia in sacrificio, quod offert, seipsam tamquam universale sacrificium discit offerre et unicam et infinitam redemptricem sacrificii Crucis virtutem universo mundo ad salutem applicat. Unaquaeque enim Missa quae celebratur, non pro aliquorum tantum sed pro totius etiam mundi salute offertur (...) Paterne igitur et enixe commendamus sacerdotibus, qui potissimum gaudium Nostrum et corona Nostra sunt in Domino, ut... quotidie digne et devote Missam celebrent»: PAULUS VI, Litt. Encycl. Mysterium Fidei, 3 sept. 1965: AAS 57 (1965), pp. 761-762. Cf. CONC. VAT. II, Const. de Sacra Liturgia, Sacrosanctum Concilium, nn. 26 et 27: AAS 56 (1964), p. 107. Ita, dum Presbyteri cum actu Christi Sacerdotis se coniungunt, cotidie se totos Deo offerunt, et, dum Corpore Christi nutriuntur, ex corde participant Eius caritatem qui se in cibum dat fidelibus. Similiter in Sacramentis administrandis cum intentione et caritate Christi uniuntur; quod speciali ratione efficiunt, cum Sacramenti Poenitentiae fungendo muneri omnino semperque paratos se ostendant quotiescumque id a fidelibus rationabiliter petitur. In Officio Divino recitando, vocem praebent Ecclesiae, quae in oratione, nomine totius generis humani, perseverat, una cum Christo, qui est «semper vivens ad interpellandum pro nobis» (Hebr. 7,25).
As they direct and nourish the People of God, may they be aroused by the example of the Good Shepherd that they may give their life for their sheep,(16)Cf. Jn 10:11. ready for the supreme sacrifice following the example of priests who, even in our own day, have not shrunk from giving their lives. As they are leaders in the faith and as they "enter the sanctuary with confidence, through the blood of Christ" (Heb 10:19) they approach God "with sincere hearts in the full assurance of the faith" (Heb 10:22) they set up a sure hope for their faithful,(17)Cf. 2 Cor 1:7. that they may comfort those who are depressed by the same consolation wherewith God consoles them.(18)Cf. 2 Cor 1:4. As leaders of the community they cultivate an asceticism becoming to a shepherd of souls, renouncing their personal convenience, seeking not what is useful to themselves but to many, for their salvation,(19)Cf. 1 Cor 10:33. always making further progress to do their pastoral work better and, where needful, prepared to enter into new pastoral ways under the direction of the Spirit of Love, which breathes where it will.(20)Cf. Jn 3:8. Populum Dei regentes et pascentes, caritate Boni Pastoris incitantur ut animam suam dent pro ovibus suis,(107)Cf. Io. 10,11. parati quoque ad supremum sacrificium, exemplum sequentes sacerdotum qui etiam hodiernis temporibus vitam suam ponere non renuerunt; educatores in fide cum sint, et ipsi habentes «fiduciam in introitu sanctorum in sanguine Christi» (Hebr. 10,19) ad Deum accedunt «cum vero corde in plenitudine fidei» (Hebr. 10,22); spem erigunt firmam pro fidelibus suis,(108)Cf. 2 Cor. 1,7. ut possint consolari eos qui in omni pressura sunt, per exhortationem qua et ipsos Deus exhortatur;(109)Cf. 2 Cor. 1,4. communitatis rectores ascesim pastoris animarum propriam colunt, propriis commodis renuntiantes, non quod sibi utile est quaerentes sed quod multis, ut salvi fiant,(110)Cf. I Cor. 10,33. semper ulterius progredientes ad opus pastorale perfectius complendum et, ubi opus sit, ad novas vias pastorales ingrediendas parati, sub ductu Spiritus amoris, qui ubi vult spirat.(111)Cf. Io. 3,8.
§14 In the world of today, when people are so burdened with duties and their problems, which oftentimes have to be solved with great haste, range through so many fields, there is considerable danger of dissipating their energy. Priests, too, involved and constrained by so many obligations of their office, certainly have reason to wonder how they can coordinate and balance their interior life with feverish outward activity. Neither the mere external performance of the works of the ministry, nor the exclusive engagement in pious devotion, although very helpful, can bring about this necessary coordination. Priests can arrive at this only by following the example of Christ our Lord in their ministry. His food was to follow the will of him who had sent him to accomplish his work.(21)Cf. Jn 4:34. §14 Hodierno in mundo, cum tot sint officia quae obire debent homines cumque tanta sit diversitas problematum quibus anguntur, quaeque saepius ipsis celeriter solvenda sunt, in discrimine haud raro versantur qui sese in diversa dispergant. Presbyteri autem, permultis obligationibus sui muneris implicati et distracti, non sine anxietate quaerere possunt quomodo cum exterioris actionis ratione interiorem vitam suam ad unitatem componere valeant. Quam vitae unitatem, nec mere externa operum ministerii ordinatio, nec sola pietatis exercitiorum praxis, quantumvis ad eam fovendam conferat, efficere potest. Eam vero exstruere valent Presbyteri exemplum in ministerio adimplendo sequentes Christi Domini, cuius cibus erat voluntatem facere Illius qui Eum misit ut opus suum perficeret.(112)Cf. Io. 4,34.
In order to continue doing the will of his Father in the world, Christ works unceasingly through the Church. He operates through his ministers, and hence he remains always the source and wellspring of the unity of their lives. Priests, then, can achieve this coordination and unity of life by joining themselves with Christ to acknowledge the will of the Father. For them this means a complete gift of themselves to the flock committed to them.(22)Cf. 1 Jn 3:16. Hence, as they fulfill the role of the Good Shepherd, in the very exercise of their pastoral charity they will discover a bond of priestly perfection which draws their life and activity to unity and coordination. This pastoral charity(23)"May it be a duty of love to feed the Lord's flock" (St. Augustine, Tract on John, 123, 5: PL 35, 1967). flows out in a very special way from the Eucharistic sacrifice. This stands as the root and center of the whole life of a priest. What takes place on the altar of sacrifice, the priestly heart must make his own. This cannot be done unless priests through prayer continue to penetrate more deeply into the mystery of Christ. Re quidem vera Christus, ut eandem voluntatem Patris in mundo per Ecclesiam indesinenter faciat, per ministros suos operatur, et ideo semper principium et fons remanet eorum vitae unitatis. Presbyteri ergo suae vitae unitatem consequentur sese Christo coniungentes in agnitione voluntatis Patris et in dono sui ipsius pro grege sibi commisso.(113)Cf. I Io. 3,16. Sic Boni Pastoris partes agendo, in ipso caritatis pastoralis exercitio invenient vinculum perfectionis sacerdotalis ad unitatem eorum vitam et actionem redigens. Haec quidem pastoralis caritas(114)«Sit amoris officium pascere dominicum gregem»: S. AUGUSTINUS, Tract. in Io., 123, 5: PL 35, 1967. maxime profluit a Sacrificio Eucharistico, quod ideo centrum et radix totius vitae Presbyteri exstat, ita ut quod in sacrificali ara agitur, sacerdotalis animus in se referre studeat. Hoc autem obtineri nequit, nisi ipsi sacerdotes in mysterium Christi oratione semper intimius penetrent.
In order to measure and verify this coordination of life in a concrete way, let priests examine all their works and projects to see what is the will of God(24)Cf. Rom 12:2.-namely, to see how their endeavors compare with the goals of the Gospel mission of the Church. Fidelity to Christ cannot be separated from faithfulness to his Church. Pastoral charity requires that priests avoid operating in a vacuum(25)Cf. Gal 2:2. and that they work in a strong bond of union with their bishops and brother priests. If this be their program, priests will find the coordination and unity of their own life in the oneness of the Church's mission. They will be joined with the Lord and through him with the Father in the Holy Spirit. This will bring them great satisfaction and a full measure of happiness.(26)Cf. 2 Cor 7:4. Ut unitatem vitae suae etiam concrete verificare valeant, omnia incepta sua considerent probantes quae sit voluntas Dei,(115)Cf. Rom. 12,2. quae nempe sit inceptorum cum normis evangelicae missionis Ecclesiae conformitas. Fidelitas enim erga Christum a fidelitate erga Ecclesiam suam seiungi nequit. Pastoralis ergo caritas postulat ut Presbyteri, ne in vacuum currant,(116)Cf. Gal. 2,2. in vinculo communionis cum Episcopis et cum aliis in sacerdotio fratribus semper laborent. Hac ratione agentes, Presbyteri propriae vitae unitatem invenient in ipsa missionis Ecclesiae unitate, sicque cum Domino suo, et per Eum cum Patre, in Spiritu Sancto, unientur, ut possint consolatione repleri et superabundare gaudio.(117)Cf. 2 Cor. 7,4.
§15 Among the virtues that priests must possess for their sacred ministry none is so important as a frame of mind and soul whereby they are always ready to know and do the will of him who sent them and not their own will.(27)Cf. Jn 4:34; 5:30; 6:38. The divine task that they are called by the Holy Spirit to fulfill(28)Cf. Acts 13:2. surpasses all human wisdom and human ability. "God chooses the weak things of the world to confound the strong" (1 Cor 1:27). Aware of his own weakness, the true minister of Christ works in humility trying to do what is pleasing to God.(29)Cf. Eph 5:10. Filled with the Holy Spirit,(30)Cf. Acts 20:22. he is guided by him who desires the salvation of all men. He understands this desire of God and follows it in the ordinary circumstances of his everyday life. With humble disposition he waits upon all whom God has sent him to serve in the work assigned to him and in the multiple experiences of his life. §15 Inter virtutes quae ministerio Presbyterorum maxime requiruntur, nominanda est illa dispositio animi qua semper parati sunt non suam voluntatem quaerere, sed voluntatem Eius qui misit eos.(118)Cf. Io. 4,34; 5,30; 6,38. Divinum enim opus ad quod implendum a Spiritu Sancto assumpti sunt,(119)Cf. Act. 13,2. omnes humanas vires humanamque sapientiam transcendit; nam «infirma mundi elegit Deus, ut confundat fortia» (I Cor. 1,27). Propriae igitur infirmitatis conscius, verus Christi minister in humilitate laborat, probans quid sit beneplacitum Deo,(120)Cf. Eph. 5,10. atque, veluti alligatus Spiritu,(121)Cf. Act. 20,22. ab Illius voluntate in omnibus ducitur, qui omnes homines vult salvos fieri; quam voluntatem in cotidianis rerum adiunctis detegere et exsequi potest, humiliter inserviendo omnibus qui ei, in munere sibi commisso et in multiplicibus vitae suae eventibus, a Deo concrediti sunt.
However, the priestly ministry, since it is the ministry of the Church itself, can only function in the hierarchical union of the whole body. Pastoral charity, therefore, urges priests, as they operate in the framework of this union, to dedicate their own will by obedience to the service of God and their fellow men. In a great spirit of faith, let them receive and execute whatever orders the holy father, their own bishop, or other superiors give or recommend. Ministerium autem sacerdotale, cum sit ministerium ipsius Ecclesiae, nonnisi in communione hierarchica totius corporis adimpleri potest. Caritas ergo pastoralis Presbyteros urget ut, in hac communione agentes, voluntatem propriam per oboedientiam servitio Dei ac fratrum dedicent, in spiritu fidei accipientes et exsequentes quae a Summo Pontifice et a proprio Episcopo necnon ab aliis superioribus praecipiuntur vel commendantur;
With a willing heart let them spend and even exhaust themselves(31)Cf. 2 Cor 12:15. in whatever task they are given, even though it be menial and unrecognized. They must preserve and strengthen a necessary oneness with their brothers in the ministry, especially with those whom God has selected as visible rulers of his Church. For in this way they are laboring to build the Body of Christ which grows "through every gesture of service."(32)Cf. Eph 4:11-16. This obedience is designed to promote the mature freedom of the children of God; by its very nature it postulates that in the carrying out of their work, spurred on by charity, they develop new approaches and methods for the greater good of the Church. With enthusiasm and courage, let priests propose new projects and strive to satisfy the needs of their flocks. Of course, they must be ready to submit to the decisions of those who rule the Church of God. libentissime impendentes et superimpendentes seipsos(122)Cf. 2 Cor. 12,15. in quocumque munere etiam humiliori et pauperiori quod ipsis concreditur. Hac enim ratione necessariam unitatem servant et firmant cum fratribus suis in ministerio, maxime autem cum eis quos Dominus rectores visibiles Ecclesiae suae constituit, et ad aedificationem operantur Corporis Christi, quod «per omnem iuncturam subministrationis» crescit.(123)Cf. Eph. 4,11-16. Haec oboedientia, quae ad maturiorem libertatem filiorum Dei adducit, natura sua exigit ut, dum, in suo munere adimplendo, caritate moti, vias novas ad maius Ecclesiae bonum prudenter exquirunt, Presbyteri incepta sua fidenter proponant, et necessitudines gregis sibi commissi instanter exponant, parati semper ad illorum se subiiciendos iudicio, qui princeps in Ecclesia Dei regenda munus exercent.
By this humility and by willing responsible obedience, priests conform themselves to Christ. They make their own the sentiments of Jesus Christ who "emptied himself, taking on the form of a servant," becoming obedient even to death (Phil 2:7-9). By this obedience he conquered and made up for the disobedience of Adam, as the Apostle testifies, "for as by the disobedience of one man, many were made sinners, so also by the obedience of one, many shall be made just"(Rom 5:19). Hac humilitate et oboedientia responsabili et voluntaria Presbyteri sese Christo conformant, sentientes in se quod et in Christo Iesu, qui «semetipsum exinanivit formam servi accipiens ... factus oboediens usque ad mortem» (Phil. 2,7-8), et hac oboedientia inoboedientiam Adami devicit redemitque, testante Apostolo: «Per inoboedientiam unius hominis, peccatores constituti sunt multi: ita et per unius oboeditionem, iusti constituentur multi» (Rom. 5,19).
§16 (Celibacy is to be embraced and esteemed as a gift). Perfect and perpetual continence for the sake of the Kingdom of Heaven, commended by Christ the Lord(33)Cf. Mt 19:22. and through the course of time as well as in our own days freely accepted and observed in a praiseworthy manner by many of the faithful, is held by the Church to be of great value in a special manner for the priestly life. It is at the same time a sign and a stimulus for pastoral charity and a special source of spiritual fecundity in the world.(34)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964 n 42: AAS 57 (1965) pp 47-49. Indeed, it is not demanded by the very nature of the priesthood, as is apparent from the practice of the early Church(35)Cf. 1 Tim 3:2-5: Tt 1:6. and from the traditions of the Eastern Churches. where, besides those who with all the bishops, by a gift of grace, choose to observe celibacy, there are also married priests of highest merit. This holy synod, while it commends ecclesiastical celibacy, in no way intends to alter that different discipline which legitimately flourishes in the Eastern Churches. It permanently exhorts all those who have received the priesthood and marriage to persevere in their holy vocation so that they may fully and generously continue to expend themselves for the sake of the flock commended to them.(36)Cf. Pius XI, encyclical letter Ad Catholici Sacerdotii Dec. 30, 1935: AAS 28 (1936) p 28. §16 Perfecta et perpetua propter Regnum coelorum continentia a Christo Domino commendata,(124)Cf. Mt. 19,12. per decursum temporum et etiam nostris diebus a non paucis christifidelibus libenter accepta et laudabiliter observata, ab Ecclesia speciali modo pro vita sacerdotali semper permagni habita est. Est enim signum simul et stimulus caritatis pastoralis atque peculiaris fons spiritualis foecunditatis in mundo.(125)Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, n. 42: AAS 57 (1965), pp. 47-49. Non exigitur quidem a sacerdotio suapte natura, uti apparet ex praxi Ecclesiae primaevae(126)Cf. I Tim. 3,2-5; Tit. 1,6. et ex traditione Ecclesiarum Orientalium, ubi praeter illos qui cum omnibus Episcopis ex dono gratiae coelibatum eligunt servandum, sunt etiam optime meriti Presbyteri coniugati: dum vero ecclesiasticum coelibatum commendat, Sacrosancta haec Synodus nullo modo absimilem illam disciplinam immutare intendit, quae in Orientalibus Ecclesiis legitime viget, omnesque illos peramanter hortatur, qui in matrimonio presbyteratum receperunt, ut, in sancta vocatione perseverantes, plene et generose vitam suam gregi sibi commisso impendere pergant.(127)Cf. PIUS XI, Litt. Encycl. Ad catholici sacerdotii, 20 dec. 1935: AAS 28 (1936), p. 28.
Indeed, celibacy has a many-faceted suitability for the priesthood. For the whole priestly mission is dedicated to the service of a new humanity which Christ, the victor over death, has aroused through his Spirit in the world and which has its origin "not of blood, nor of the will of the flesh, nor of the will of man but of God (Jn 1:13). Through virginity, then, or celibacy observed for the Kingdom of Heaven,(37)Cf. Mt 19:12. priests are consecrated to Christ by a new and exceptional reason. They adhere to him more easily with an undivided heart,(38)Cf. 1 Cor 7:32-34. they dedicate themselves more freely in him and through him to the service of God and men, and they more expeditiously minister to his Kingdom and the work of heavenly regeneration, and thus they are apt to accept, in a broad sense, paternity in Christ. In this way they profess themselves before men as willing to be dedicated to the office committed to them-namely, to commit themselves faithfully to one man and to show themselves as a chaste virgin for Christ(39)Cf. 2 Cor 11:2. and thus to evoke the mysterious marriage established by Christ, and fully to be manifested in the future, in which the Church has Christ as her only Spouse.(40)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 42 and 44: AAS 57 (1965), pp 47-49 and 50-51; Decree on the Renewal of Religious Life, Oct. 18, 1965, n 12. They give, moreover, a living sign of the world to come, by a faith and charity already made present, in which the children of the resurrection neither marry nor take wives.(41)Cf. Lk 20:35-36; Pius XI, encyclical letter Ad Catholici Sacerdotii Dec.20, 1935, AAS 28 (1936) pp 24-28; Pius XII, encyclical letter Sacra Virginitas, March 25, 1954, AAS 46 (1954) nn 169-172. Coelibatus vero multimodam convenientiam cum sacerdotio habet. Missio enim sacerdotis integra dedicatur servitio novae humanitatis, quam Christus, victor mortis, per Spiritum suum in mundo suscitat, quaeque originem suam «non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo» (Io. 1,13) habet. Per virginitatem autem vel coelibatum propter Regnum coelorum servatum,(128)Cf. Mt. 19,12. Presbyteri nova et eximia ratione Christo consecrantur, Ei facilius indiviso corde adhaerent,(129)Cf. I Cor. 7,32-34. liberius in Ipso et per Ipsum servitio Dei et hominum sese dedicant, Eius Regno ac operi regenerationis supernae expeditius ministrant, et sic aptiores fiunt qui paternitatem in Christo latius accipiant. Hoc ergo modo, coram hominibus profitentur se velle indivise muneri sibi commisso dedicari, fideles scilicet despondendi uni viro, illosque exhibendi virginem castam Christo,(130)Cf. 2 Cor. 11,2. et sic arcanum illud evocant connubium a Deo conditum et in futuro plene manifestandum quo Ecclesia unicum Sponsum Christum habet.(131)Cf. CONC. VAT. II, Const. dogm. de Ecclesia, Lumen gentium, nn. 42 et 44: AAS 57 (1965), pp. 47-49 et 50-51; Decr. de accommodata renovatione vitae religiosae, Perfectae caritatis, n. 12. Signum insuper vivum efficiuntur illius mundi futuri, per fidem et caritatem iam praesentis, in quo filii resurrectionis neque nubent neque ducent uxores.(132)Cf. Lc. 20,35-36; PIUS XI, Litt. Encycl. Ad catholici sacerdotii, 20 dec. 1935: AAS 28 (1936), pp. 24-28; PIUS XII, Litt. Encycl. Sacra Virginitas, 25 mart. 1954: AAS 46 (1954), pp. 169-172.
For these reasons, based on the mystery of Christ and his mission, celibacy, which first was recommended to priests, later in the Latin Church was imposed upon all who were to be promoted to sacred orders. This legislation, pertaining to those who are destined for the priesthood, this holy synod again approves and confirms, fully trusting this gift of the Spirit so fitting for the priesthood of the New Testament, freely given by the Father, provided that those who participate in the priesthood of Christ through the sacrament of Orders-and also the whole Church-humbly and fervently pray for it. This sacred synod also exhorts all priests who, in following the example of Christ, freely receive sacred celibacy as a grace of God, that they magnanimously and wholeheartedly adhere to it, and that persevering faithfully in it, they may acknowledge this outstanding gift of the Father which is so openly praised and extolled by the Lord.(42)Cf. Mt 19:11. Let them keep before their eyes the great mysteries signified by it and fulfilled in it. Insofar as perfect continence is thought by many men to be impossible in our times, to that extent priests should all the more humbly and steadfastly pray with the Church for that grace of fidelity, which is never denied those who seek it, and use all the supernatural and natural aids available. They should especially seek, lest they omit them, the ascetical norms which have been proved by the experience of the Church and which are scarcely less necessary in the contemporary world. This holy synod asks not only priests but all the faithful that they might receive this precious gift of priestly celibacy in their hearts and ask of God that he will always bestow this gift upon his Church. His rationibus in mysterio Christi Eiusque missione fundatis, coelibatus, qui prius sacerdotibus commendabatur, postea in Ecclesia Latina omnibus ad Ordinem sacrum promovendis lege impositus est. Quam legislationem, ad eos qui ad Presbyteratum destinantur quod attinet, Sacrosancta haec Synodus iterum comprobat et confirmat, confidens in Spiritu donum coelibatus, sacerdotio Novi Testamenti tam congruum, liberaliter a Patre dari, dummodo qui sacerdotium Christi per Sacramentum Ordinis participant, immo et universa Ecclesia, humiliter et enixe illud expetant. Exhortatur etiam haec Sacra Synodus omnes Presbyteros, qui sacrum coelibatum gratia Dei confisi libera voluntate secundum exemplum Christi acceperunt ut, illi magno animo et toto corde inhaerentes, atque in hoc statu fideliter perseverantes, agnoscant praeclarum illud donum, quod a Patre sibi datum est quodque a Domino tam aperte extollitur,(133)Cf. Mt. 19,11. necnon prae oculis habeant magna mysteria, quae in eo significantur atque adimplentur. Quo magis autem perfecta continentia in mundo huius temporis a non paucis hominibus impossibilis reputatur, eo humilius et perseverantius Presbyteri gratiam fidelitatis, numquam petentibus denegatam, una cum Ecclesia expostulabunt, cuncta subsidia supernaturalia et naturalia insimul adhibentes, quae omnibus praesto sunt. Normas praesertim asceticas quae ab experientia Ecclesiae probantur et quae in mundo hodierno haud minus necessariae sunt, sequi ne omittant. Rogat itaque haec Sacrosancta Synodus non solum sacerdotes, sed et omnes fideles, ut eis hoc pretiosum donum coelibatus sacerdotalis cordi sit, petantque omnes a Deo, ut Ipse illud donum Ecclesiae suae semper abundanter largiatur.
§17 (Relationship to the world and temporal goods, and voluntary poverty.) In their friendly and brotherly dealings with one another and with other men, priests are able to learn and appreciate human values and esteem created goods as gifts of God. By living in the world, let priests know how not to be of the world, according to the word of our Lord and Master.(43)Cf. Jn 17:14-16. By using the world as those who do not use it,(44)Cf. 1 Cor 7:31. let them achieve that freedom whereby they are free from every inordinate concern and become docile to the voice of God in their daily life. From this freedom and docility grows spiritual discretion in which is found the right relationship to the world and earthly goods. Such a right relationship is of great importance to priests, because the mission of the Church is fulfilled in the midst of the world and because created goods are altogether necessary for the personal development of man. Let them be grateful, therefore, for all that the heavenly Father has given them to lead a full life rightly, but let them see all that comes to them in the light of faith, so that they might correctly use goods in response to the will of God and reject those which are harmful to their mission. §17 Amicabili et fraterna conversatione inter se et cum ceteris hominibus, discere valent Presbyteri valores humanos colere et bona creata tamquam Dei dona aestimare. Versantes in mundo sciant tamen semper se secundum verbum Domini Magistri nostri non esse de mundo.(134)Cf. Io. 17,14-16. Utentes ergo mundo tamquam non utentes,(135)Cf. I Cor. 7,31. pervenient ad illam libertatem, qua liberati ab omni cura inordinata dociles fiunt ad vocem divinam in vita cotidiana audiendam. Ex hac libertate et docilitate excrescit discretio spiritualis qua recta habitudo ad mundum bonaque terrestria invenitur. Quae habitudo ideo pro Presbyteris magni est momenti, quia missio Ecclesiae in medio mundo adimpletur et quia bona creata profectui personali hominis prorsus sunt necessaria. Grati ergo sint pro omnibus, quae eis Pater coelestis ad vitam recte peragendam largitur. Discernant tamen oportet in lumine fidei omnia, quae eis occurrant, ut ad rectum usum bonorum Dei voluntati respondentem ducantur et quae missioni suae sunt noxia respuant.
For priests who have the Lord as their "portion and heritage," (Num 18:20) temporal goods should be used only toward ends which are licit according to the doctrine of Christ and the direction of the Church. Sacerdotes enim, quippe quorum Dominus sit «pars et hereditas» (Num. 18, 20), bonis temporalibus uti debent tentummodo eos in fines, ad quos iuxta Christi Domini doctrinam Ecclesiaeque ordinationem eadem destinari licet.
Ecclesiastical goods, properly so called, according to their nature and ecclesiastical law, should be administered by priests with the help of capable laymen as far as possible and should always be employed for those purposes in the pursuit of which it is licit for the Church to possess temporal goods-namely, for the carrying out of divine worship, for the procuring of honest sustenance for the clergy, and for the exercise of the works of the holy apostolate or works of charity, especially in behalf of the needy.(45)Council of Antioch, canon 25: Mansi 2, 1328; Decree of Gratian, c. 23, C. 12 q. 1. (ed. Friedberg, 1, pp 684-685). Those goods which priests and bishops receive for the exercise of their ecclesiastical office should be used for adequate support and the fulfillment of their office and status, excepting those governed by particular laws.(46)This is to be understood especially with regard to the laws and customs prevailing in the Eastern Churches. That which is in excess they should be willing to set aside for the good of the Church or for works of charity. Thus they are not to seek ecclesiastical office or the benefits of it for the increase of their own family wealth.(47)Council of Paris a, 829, can 15: M.G.H. Sect. III, Concilia, t. 2, para 6 622; Council of Trent, Session XXV, De Reform., chapter 1. Therefore, in no way placing their heart in treasures,(48)Ps 62:11 (Vulgate 61). they should avoid all greediness and carefully abstain from every appearance of business. Bona ecclesiastica proprie dicta, secundum rei naturam, ad normam legum ecclesiasticarum, sacerdotes, adiuvantibus quatenus fieri possit peritis laicis, moderentur atque eadem destinent semper eos in fines ad quos prosequendos Ecclesiae licet bona temporalia possidere, videlicet ad cultum divinum ordinandum, ad honestam cleri sustentationem procurandam, necnon ad opera sacri apostolatus vel caritatis, praesertim erga egenos, exercenda.(136)CONC. ANTIOCH., can. 25: Mansi 2, 1327-1328; Decretum Gratiani, c. 23, C. 12, q. 1 ed. Friedberg, I, pp. 684-685. Bona autem quae occasione exercitii alicuius ecclesiastici officii sibi comparant, salvo iure particulari,(137)Hoc intellegitur praesertim de iuribus et consuetudinibus in Ecclesiis Orientalibus vigentibus. Presbyteri, non secus ac Episcopi, adhibeant imprimis ad suam honestam sustentationem et ad officiorum proprii status adimpletionem; quae vero supersint, in bonum Ecclesiae vel in opera caritatis destinare velint. Itaque officium ecclesiasticum ne quaestui habeant neve reditus ab eo provenientes in propriae rei familiaris amplificationem impendant.(138)CONC. PARIS., a. 829, cap. 15: MGH, Legum sectio III, Concilia, t. 2, p. 622, CONC. TRID., Sess. XXV, Decr. de reform., cap. I: Conc. Oec. Decreta, ed. Herder, Romae 1962, pp. 760-761. Quare sacerdotes, nequaquam divitiis cor apponentes,(139)Cf. Ps. 62,11 Vg 61. omnem cupiditatem semper vitent et ab omni specie mercaturae sedulo abstineant.
Priests, moreover, are invited to embrace voluntary poverty by which they are more manifestly conformed to Christ and become eager in the sacred ministry. For Christ, though he was rich, became poor on account of us, that by his need we might become rich.(49)Cf. 2 Cor 8:9. And by their example the apostles witnessed that a free gift of God is to be freely given,(50)Cf. Acts 8:18-25. with the knowledge of how to sustain both abundance and need.(51)Cf. Phil 4:12. A certain common use of goods, similar to the common possession of goods in the history of the primitive Church,(52)Cf. Acts 2:42-47. furnishes an excellent means of pastoral charity. By living this form of life, priests can laudably reduce to practice that spirit of poverty commended by Christ. Immo ad paupertatem voluntariam amplexandam invitantur, qua Christo manifestius conformentur, et ad sacrum ministerium promptiores fiant. Christus enim propter nos egenus factus est, cum esset dives, ut Illius inopia divites essemus.(140)Cf. 2 Cor. 8,9. Apostoli autem exemplo suo testificati sunt gratuitum Dei donum gratis dandum esse,(141)Cf. Act. 8,18-25. scientes et abundare et penuriam pati.(142)Cf. Phil. 4,12. Sed et aliqualis rerum communis usus, ad instar bonorum communionis quae in historia primaevae Ecclesiae extollitur,(143)Cf. Act. 2,42-47. caritati pastorali optime viam sternit; et per eam vivendi formam Presbyteri laudabiliter ad praxim reducere possunt spiritum paupertatis qui a Christo commendatur.
Led by the Spirit of the Lord, who anointed the Savior and sent him to evangelize the poor,(53)Cf. Lk 4:18. priests, therefore, and also bishops, should avoid everything which in any way could turn the poor away. Before the other followers of Christ, let priests set aside every appearance of vanity in their possessions. Let them arrange their homes so that they might not appear unapproachable to anyone, lest anyone, even the most humble, fear to visit them. Spiritu ergo Domini ducti, qui Salvatorem unxit et evangelizare pauperibus misit,(144)Cf. Lc. 4,18.61. Presbyteri, necnon et Episcopi, omnia illa vitent quae pauperes quolibet modo avertere possent, prae ceteris Christi discipulis omnem speciem vanitatis in suis rebus seponentes. Habitationem suam ita disponant, ut haec nemini impervia appareat et ut nemo umquam, etiam humilior, eam frequentare vereatur.
§18 (Aids to encourage the spiritual life.) In order that, in all conditions of life, they may be able to grow in union with Christ, priests, besides the exercise of their conscious ministry, enjoy the common and particular means, old and new, which the Spirit never ceases to arouse in the People of God and which the Church commends, and sometimes commands,(54)Cf. Code of Canon Law, 125 ff. for the sanctification of her members. Outstanding among all these spiritual aids are those acts by which the faithful are nourished in the Word of God at the double table of the Sacred Scripture and the Eucharist.(55)Cf. Second Vatican Council Decree on the Renewal of Religious Life, Oct. 28, 1965, n 6; Dogmatic Constitution on Divine Revelation, Nov. 18, 1965, n 21. The importance of frequent use of these for the sanctification of priests is obvious to all. The ministers of sacramental grace are intimately united to Christ our Savior and Pastor through the fruitful reception of the sacraments, especially sacramental Penance, in which, prepared by the daily examination of conscience, the necessary conversion of heart and love for the Father of Mercy is greatly deepened. Nourished by spiritual reading, under the light of faith, they can more diligently seek signs of God's will and impulses of his grace in the various events of life, and so from day to day become more docile to the mission they have assumed in the Holy Spirit. They will always find a wonderful example of such docility in the Blessed Virgin Mary, who was led by the Holy Spirit to dedicate herself totally to the mystery of man's redemption.(56)Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 65: AAS 57 (1965) pp 64-65. Let priests love and venerate with filial devotion and veneration this mother of the Eternal Highpriest, Queen of Apostles and Protector of their own ministry. §18 Unionem cum Christo ut in omnibus vitae adiunctis fovere valeant, Presbyteri, praeterquam exercitio conscio ministerii sui, gaudent mediis communibus et particularibus, novis et veteribus, quae Spiritus Sanctus in Populo Dei suscitare numquam destitit et quae Ecclesia ad suorum membrorum sanctificationem commendat, immo aliquando et iubet.(145)Cf. CIC, can. 125 ss. Prae omnibus spiritualibus subsidiis illi eminent actus, quibus christifideles ex duplici mensa Sacrae Scripturae et Eucharistiae Verbo Dei nutriuntur;(146)Cf. CONC VAT. II, Decr. de accommodata renovatione vitae religiosae, Perfectae caritatis, n. 7; Const. dogm. de divina Revelatione, Dei verbum, n. 21. quanti momenti sit eorum assidua frequentatio pro sanctificatione Presbyterorum propria neminem latet. Christo Salvatori et Pastori intime uniuntur sacramentalis gratiae ministri per fructuosam Sacramentorum receptionem, speciatim in frequenti Poenitentiae sacramentali actu, quippe qui, cotidiana conscientiae discussione praeparatus, necessariam cordis conversionem ad Patris misericordiarum amorem tantopere foveat. Sub lumine fidei lectione divina enutritae, possunt Dei voluntatis signa et Eius gratiae impulsus in variis vitae eventibus sedulo inquirere, et ita missioni suae in Spiritu Sancto assumptae dociliores in dies fieri. Talis docilitatis mirum exemplum in Beata Maria Virgine semper inveniunt, quae, a Spiritu Sancto ducta, seipsam mysterio hominum Redemptionis totam devovit;(147)Cf. CONC. VAT. II, Const. dogm. De Ecclesia, Lumen gentium, n. 65: AAS 57 (1965), pp. 64-65. quam Summi et Aeterni Sacerdotis Matrem et Apostolorum Reginam, atque ministerii sui praesidium, Presbyteri filiali devotione et cultu venerentur ac diligant.
In the fulfillment of their ministry with fidelity to the daily colloquy with Christ, a visit to and veneration of the Most Holy Eucharist, spiritual retreats and spiritual direction are of great worth. In many ways, but especially through mental prayer and the vocal prayers which they freely choose, priests seek and fervently pray that God will grant them the spirit of true adoration whereby they themselves, along with the people committed to them, may intimately unite themselves with Christ the Mediator of the New Testament, and so as adopted children of God may be able to call out "Abba, Father" (Rom 8:15). Ad suum ministerium cum fidelitate adimplendum, colloquium cotidianum cum Christo Domino in visitatione et personali cultu Sanctissimae Eucharistiae sibi cordi sit; recessui spirituali libenter vacent atque directionem spiritualem magni habeant. Multimodis, speciatim per probatam orationem mentalem et varias precum formas, quas libere eligunt, Presbyteri quaerunt et a Deo enixe rogant illum verae adorationis spiritum, quo ipsi, simul cum plebe sibi commissa, intime se cum Christo Novi Testamenti Mediatore uniant, et ita tamquam filii adoptionis clamare possint: «Abba, Pater» (Rom. 8,15).
§19 (Study and pastoral knowledge.) Priests are admonished by their bishop in the sacred rite of ordination that they "be mature in knowledge" and that their doctrine be "spiritual medicine for the People of God."(57)Roman Pontifical On the Ordination of Priests. The knowledge of the sacred minister ought to be sacred because it is drawn from the sacred source and directed to a sacred goal. Especially is it drawn from reading and meditating on the Sacred Scriptures,(58)Cf. Second Vatican Council, Dogmatic Constitution on Divine Revelation, Nov. 18, n 25. and it is equally nourished by the study of the Holy Fathers and other Doctors and monuments or tradition. In order, moreover, that they may give apt answers to questions posed by men of this age, it is necessary for priests to know well the doctrines of the magisterium and the councils and documents of the Roman pontiffs and to consult the best of prudent writers of theological science. §19 Presbyteri ab Episcopo in sacro ritu Ordinationis admonentur ut sint «maturi in scientia» et sit doctrina eorum «spiritualis medicina populo Dei».(148)Pontificale romanum, De Ordinatione Presbyterorum. Scientia autem ministri sacri sacra esse debet, quia e sacro fonte desumpta et ad sacrum finem directa. Praeprimis itaque hauritur ex lectione et meditatione Sacrae Scripturae,(149)Cf. CONC. VAT. II, Const. dogm. de divina Revelatione, Dei verbum, n. 25. sed et studio Sanctorum Patrum et Doctorum aliorumque Traditionis monumentorum fructuose nutritur. Praeterea, ad aptas responsiones reddendas quaestionibus ab hominibus huius aetatis agitatis, Presbyteri bene noscant oportet Magisterii ac praecipue Conciliorum ac Romanorum Pontificum documenta, atque consulant optimos et probatos scientiae theologicae scriptores.
Since human culture and also sacred science has progressed in our times, priests are urged to suitably and without interruption perfect their knowledge of divine things and human affairs and so prepare themselves to enter more opportunely into conversation with their contemporaries. Cum vero nostris temporibus cultura humana et etiam scientiae sacrae novo gressu progrediantur, incitantur Presbyteri ut scientiam suam de divinis et humanis apte et sine intermissione perficiant, atque ita ad colloquium cum coaetaneis opportunius ineundum se praeparent.
Therefore, let priests more readily study and effectively learn the methods of evangelization and the apostolate. Let opportune aids be prepared with all care, such as the institution of courses and meetings according to territorial conditions, the erection of centers of pastoral studies, the establishment of libraries, and the qualified supervision of studies by suitable persons. Moreover, let bishops, either individually or united in groups, see to it that all their priests at established intervals, especially a few years after their ordination,(59)This course is not the same as the pastoral course which is to be undertaken immediately after ordination, spoken of in the Decree on Priestly Training, Oct. 28, 1965, n 22. may be able to frequent courses in which they will be given the opportunity to acquire a fuller knowledge of pastoral methods and theological science, both in order that they may strengthen their spiritual life and mutually communicate their apostolic experiences with their brothers.(60)Second Vatican Council, Decree on the Pastoral Duties of Bishops. Oct.28, 1965, n 16. New pastors and those who have newly begun pastoral work, as well as those who are sent to other dioceses or nations, should be helped by these and other suitable means with special care. Quo facilius Presbyteri in studia incumbant et methodos evangelizationis et apostolatus efficacius addiscant, omni cura ipsis opportuna subsidia comparentur, cuiusmodi sunt institutio, iuxta cuiusque territorii condiciones, cursuum vel congressuum, erectio centrorum pastoralibus studiis destinatorum, constitutio bibliothecarum et apta per personas idoneas studiorum moderatio. Considerent insuper Episcopi singuli aut inter se uniti modum opportuniorem efficiendi ut omnes sui Presbyteri, statis temporibus, maxime autem paucos post annos ab eorum ordinatione,(150)Hic cursus idem non est ac cursus ille pastoralis, statim post ordinationem perficiendus, de quo in Decreto de institutione sacerdotali, Optatam totius, n. 22. frequentare possint cursum, quo ipsis praebeatur occasio cum ad pleniorem methodorum pastoralium et scientiae theologicae cognitionem acquirendam, tum ad vitam spiritualem roborandam et ad mutuo experientias apostolicas cum fratribus communicandas.(151)Cf. CONC. VAT. II, Decr. de pastorali Episcoporum munere in Ecclesia, Christus Dominus, n. 17. His aliisque aptis subsidiis peculiari cura iuventur etiam neoparochi et illi qui novo pastorali operi addicuntur, vel qui in aliam dioecesim vel nationem mittuntur.
Finally, the bishops will be solicitous that there will be some who dedicate themselves to a deeper study of theology, that there will not be lacking suitable teachers for the formation of clerics, that the rest of the priests and the faithful will be helped to acquire the doctrine they need, and that healthy progress will be encouraged in the sacred disciplines, so necessary for the Church. Tandem solliciti erunt Episcopi ut aliqui ad profundiorem rerum divinarum scientiam se dedicent, ut numquam desint magistri ad clericos instituendos idonei, ut reliqui sacerdotes et fideles iuventur ad necessariam sibi doctrinam comparandam, utque sanus in sacris disciplinis foveatur progressus, qui Ecclesiae prorsus est necessarius.
§20 (Providing equitable remuneration for priests.) As those dedicated to the service of God and the fulfillment of the office entrusted to them, priests deserve to receive an equitable remuneration, because "the laborer is worthy of his hire," (Lk 10:7)(61)Cf. Mt 10:10; 1 Cor 9:7; 1 Tim 5:18. and "the Lord directed that those who preach the Gospel should have their living from the Gospel" (1 Cor 9:14). Wherefore, insofar as an equitable remuneration of the priests would not be provided otherwise, the faithful themselves-that is, those in whose behalf the priest labors-are truly obliged to see to it that they can provide what help is necessary for the honorable and worthy life of the priests. The bishops, however, should admonish the faithful concerning this obligation of theirs. And they should see to if whether each individual for his own diocese or, more aptly, several together for their common territory-that norms are established according to which suitable support is rightly provided for those who do fulfill or have fulfilled a special office in the service of the People of God. The remuneration received by each one, in accord with his office and the conditions of time and place, should be fundamentally the same for all in the same circumstances and befitting his station. Moreover, those who have dedicated themselves to the service of the priesthood, by reason of the remuneration they receive, should not only be able to honorably provide for themselves but also themselves be provided with some means of helping the needy. For the ministry to the poor has always been held in great honor in the Church from its beginnings. Furthermore, this remuneration should be such that it will permit priests each year to take a suitable and sufficient vacation, something which indeed the bishops should see that their priests are able to have. §20 Servitio Dei dediti in implendo officio sibi commisso, digni sunt Presbyteri qui aequam recipiant remunerationem, quia «dignus est operarius mercede sua» (Lc. 10,7),(152)Cf. Mt. 10,10; I Cor. 9,7; 1 Tim. 5,18. atque «Dominus ordinavit iis, qui Evangelium annuntiant, de Evangelio vivere» (I Cor. 9,14). Quapropter, quatenus aequae Presbyterorum remunerationi non aliunde provisum fuerit, ipsi fideles, quippe in quorum bonum Presbyteri operam impendant, vera obligatione tenentur curandi ut eisdem necessaria ad vitam honeste et digne ducendam subsidia procurari valeant. Episcopi autem de hac eorum obligatione fideles monere tenentur et curare debent, sive singuli pro sua quisque dioecesi, sive aptius plures simul pro communi territorio, ut normae instituantur, quibus debite consulatur honestae sustentationi eorum qui in Populi Dei servitium aliquo munere funguntur vel functi sunt. Remuneratio autem ab unoquoque percipienda, ratione quidem habita tum ipsius muneris naturae tum locorum temporumque condicionum, fundamentaliter eadem sit pro omnibus in iisdem adiunctis versantibus, eorum condicioni sit congrua et eis praeterea tribuat facultatem non solum debite providendi remunerationi eorum qui servitio Presbyterorum se dedicant, sed etiam indigentibus per se ipsos aliqua ratione subveniendi, quod ministerium erga pauperes, iam a primis suis exordiis, magno semper in honore Ecclesia habuit. Haec remuneratio insuper talis sit, quae Presbyteris permittat quotannis debitum et sufficiens habere feriarum tempus, quod quidem, ut Presbyteri habere valeant, Episcopi curare debent.
Special importance ought to be given to the office fulfilled by sacred ministers. Therefore the so-called system of benefices should be relinquished or at least so reformed that the place of the benefits, or the right to revenue from the endowment attached to an office, would be held as secondary, and the first place in law would be given to the ecclesiastical office itself. From this it should be understood that whatever office is conferred in a stable manner is to be exercised for a spiritual purpose. Officio vero, quod sacri ministri adimplent, praecipuum momentum tribuere oportet. Quare systema sic dictum beneficiale relinquatur aut saltem ita reformetur ut pars beneficialis, seu ius ad reditus ex dote officio adnexos, habeatur tamquam secundaria, et princeps in iure tribuatur locus ipsi officio ecclesiastico, quod quidem deinceps intellegi debet quodlibet munus stabiliter collatum in finem spiritualem exercendum.
§21 (On setting up common funds and establishing a system of social assistance for priests.) We should always keep before our eyes the example of the faithful of the early Church in Jerusalem, who "held all things in common" (Acts 4;32) "and distribution was made to each according to each one's need" (Acts 4:35). So it is supremely fitting, at least in regions where the support of the clergy completely or largely depends on the offerings of the faithful, that their offerings for this purpose be collected by a particular diocesan institution, which the bishop administers with the help of priests and, when useful, of laymen who are expert in financial matters. Further it is hoped that insofar as is possible in individual dioceses or regions there be established a common fund enabling bishops to satisfy obligations to other deserving persons and meet the needs of various dioceses. This would also enable wealthier dioceses to help the poorer, that the need of the latter might be supplemented by the abundance of the former.(62)Cf. 2 Cor 8:14. These common funds, even though they should be principally made up of the offerings of the faithful, also should be provided for by other duly established sources. §21 Prae oculis semper habeatur exemplum credentium in primaeva Ecclesia hierosolymitana, in qua «erant illis omnia communia» (Act. 4,32), «dividebatur autem singulis prout cuique opus erat» (Act. 4,35). Summopere itaque congruit ut, in regionibus saltem in quibus cleri sustentatio penitus aut magna ex parte a fidelium oblationibus pendet, bona in hunc finem oblata colligat institutio quaedam dioecesana, quam administrat Episcopus, adiuvantibus sacerdotibus delegatis et, ubi utilitas id suadeat, etiam laicis in re oeconomica peritis. In votis quoque est ut praeterea, quantum fieri possit, in singulis dioecesibus vel regionibus constituatur massa bonorum communis, qua valeant Episcopi aliis obligationibus erga personas Ecclesiae deservientes satisfacere variisque dioecesis necessitatibus occurrere, quaque etiam valeant dioeceses divitiores adiuvare pauperiores, ut illarum abundantia harum inopiam suppleat.(153)Cf. 2 Cor. 8,14. Quae etiam massa communis imprimis constituatur oportet ex bonis a fidelium oblationibus, sed ex aliis quoque fontibus, iure determinandis, provenientibus.
Moreover, in nations where social security for the clergy is not yet aptly established, let the episcopal conferences see to it that-in accord with ecclesiastical and civil laws-there may be either diocesan institutes, whether federated with one another or established for various dioceses together, or territorial associations, which under the vigilance of the hierarchy would make sufficient and suitable provision for a program of preventive medicine, and the necessary support of priests who suffer from sickness, invalid conditions or old age. Let priests share in this established institute, prompted by a spirit of solidarity with their brothers to take part in their tribulations(63)Cf. Phil 4:14. while at the same time being freed from an anxious concern for their own future so that they can cultivate evangelical poverty more readily and give themselves fully to the salvation of souls. Let those in charge of this act to bring together the institutes of various nations in order that their strength he more firmly achieved and more broadly based. In nationibus praeterea ubi praevidentia socialis in favorem cleri nondum apte ordinata est, curent Conferentiae Episcopales ut, attentis semper legibus ecclesiasticis et civilibus, habeantur sive instituta dioecesana, etiam inter se foederata, sive instituta pro variis dioecesibus simul constituta, sive associatio pro toto territorio condita, quibus, sub vigilantia Hierarchiae, satis provideatur tum congruenti praecaventiae et adsistentiae sanitariae, quam vocant, tum debitae sustentationi Presbyterorum qui infirmitate, invaliditate aut senectute laborant. Sacerdotes vero instituto erecto opem ferant, moti spiritu solidarietatis erga fratres suos, communicantes tribulationibus eorum,(154)Cf. Phil. 4,14. simul considerantes se ita, sine anxietate de sorte futura, alacriore sensu evangelico paupertatem colere atque animarum saluti penitus se tradere posse. Satagant autem ii, ad quos spectat, ut eadem diversarum nationum instituta inter se colligantur, ut firmius robur consequantur latiusque propagentur.
§22 Having before our eyes the joys of the priestly life, this holy synod cannot at the same time overlook the difficulties which priests experience in the circumstances of contemporary life. For we know how much economic and social conditions are transformed, and even more how much the customs of men are changed, how much the scale of values is changed in the estimation of men. As a result, the ministers of the Church and sometimes the faithful themselves feel like strangers in this world, anxiously looking for the ways and words with which to communicate with it. For there are new obstacles which have arisen to the faith: the seeming unproductivity of work done, and also the bitter loneliness which men experience can lead them to the danger of becoming spiritually depressed. §22 Sacrosancta haec Synodus gaudia vitae sacerdotalis prae oculis habens, etiam difficultates non praeterire potest, quas in hodiernae vitae adiunctis patiuntur Presbyteri. Scit etiam quantum condiciones oeconomicae et sociales, immo et hominum mores, transformantur, quantumque ordo valorum in aestimatione hominum immutatur; Ecclesiae ministri inde, immo et nonnumquam christifideles, in hoc mundo quasi alienos ab ipso se sentiunt, anxie quaerentes quibusnam idoneis mediis et verbis cum eodem communicare valeant. Nova enim quae fidei obstant impedimenta, apparens peracti laboris sterilitas necnon acerba quam experiuntur solitudo, eos in periculum adducere possunt ne animo deprimantur.
The world which today is entrusted to the loving ministry of the pastors of the Church is that which God so loved that he would give his only Son for it.(1)Cf. Jn 3:16. Truly this world, indeed weighed down with many sins but also endowed with many talents, provides the Church with the living stones(2)Cf. 1 Pt 2:5. which are built up into the dwelling place of God in the Spirit.(3)Cf. Eph 2:22. This same Holy Spirit, while impelling the Church to open new ways to go to the world of today, suggests and favors the growth of fitting adaptations in the ministry of priests. Mundum autem, qualis hodie dilectioni et ministerio Pastorum Ecclesiae concreditur, sic Deus dilexit, ut Filium suum Unigenitum pro ipso daret.(155)Cf. Io. 3,16. Revera, mundus hic, multis quidem peccatis detentus sed non parvis etiam facultatibus praeditus, Ecclesiae lapides vivos(156)Cf. I Pt. 2,5. praebet, qui coaedificantur in habitaculum Dei in Spiritu.(157)Cf. Eph. 2,22. Idem Spiritus Sanctus, dum Ecclesiam impellit ut ad mundum huius temporis adeundum novas vias aperiat, congruas quoque ministerii sacerdotalis accommodationes suggerit ac fovet.
Priests should remember that in performing their office they are never alone, but strengthened by the power of Almighty God, and believing in Christ who called them to share in his Priesthood, they should devote themselves to their ministry with complete trust, knowing that God can cause charity to grow in them.(4)Cf. Roman Pontifical, on the ordination of priests. Let them be mindful of their brothers in the priesthood as well, and also of the faithful of the entire world who are associated with them. For all priests cooperate in carrying out the saving plan of God,(5)Cf. Eph 3:9. that is, the Mystery of Christ, the sacrament hidden from the ages in God, which is only brought to fulfillment little by little through the collaboration of many ministries in building up the Body of Christ until it grows to the fullness of time. All this, hidden with Christ in God,(6)Cf. Col 3:3. can be uniquely perceived by faith. For the leaders of the People of God must walk by faith, following the example of faithful Abraham, who in faith "obeyed by going out into a place which he was to receive for an inheritance; and he went out not knowing where he was going" (Heb 11:8). Indeed, the dispenser of the mysteries of God can see himself in the man who sowed his field, of whom the Lord said: "then sleep and rise, night and day, and the seed should sprout without his knowing" (Mk 4:27). As for the rest, the Lord Jesus, who said: "Take courage, I have overcome the world," (Jn 16:33) did not by these words promise his Church a perfect victory in this world. Certainly this holy synod rejoices that the earth has been sown with the seed of the Gospel which now bears fruit in many places, under the direction of the Holy Spirit who fills the whole earth and who has stirred up a missionary spirit in the hearts of many priests and faithful. Concerning all this, this holy synod gives fervent thanks to the priests of the entire world. "Now to him who is able to accomplish all things in a measure far beyond what we ask or conceive in keeping with the power that is at work in us-to him be glory in the Church and in Christ Jesus" (Eph 3:20-21). Meminerint Presbyteri se in opere exercendo numquam solos esse, sed inniti omnipotenti Dei virtute: atque in Christum credentes, qui eos ad Sacerdotium suum participandum vocavit, cum omni fiducia suo ministerio sese devoveant, scientes potentem esse Deum ut augeat in eis caritatem.(158)Cf. Pontificale romanum, De Ordinatione Presbyterorum. Meminerint etiam fratres in sacerdotio, immo et fideles totius mundi sibi socios habere. Cooperantur enim omnes Presbyteri in exsequendo Dei salutari proposito, mysterio scilicet Christi seu sacramento abscondito a saeculis in Deo,(159)Cf. Eph. 3,9. quod nonnisi paulatim ad effectum deducitur, diversis conspirantibus ministeriis in aedificationem Corporis Christi, donec Eiusdem compleatur aetatis mensura. Quae omnia, cum abscondita sint cum Christo in Deo,(160)Cf. Col. 3,3. fide maxime percipi possunt. Fide enim necesse est ambulare duces Populi Dei, exemplum sequentes fidelis Abrahae, qui fide «oboedivit in locum exire, quem accepturus erat in hereditatem: et exiit, nesciens quo iret» (Hebr. 11,8). Revera mysteriorum Dei dispensator assimilari valet homini in agro seminanti, de quo Dominus dixit: «Et dormiat, et exsurgat nocte et die, et semen germinet, et increscat dum nescit ille» (Mc. 4,27). Ceterum Dominus Iesus, qui dixit: «Confidite, ego vici mundum» (Io. 16,33), his verbis Ecclesiae suae non promisit perfectam in hoc saeculo victoriam. Gaudet vero Sacrosancta Synodus quod terra Evangelii semine inseminata nunc multis in locis fructificat sub ductu Spiritus Domini, qui replet orbem terrarum, quique in multorum cordibus sacerdotum atque fidelium spiritum vere missionalem excitavit. De quibus omnibus Sacrosancta Synodus universis orbis Presbyteris peramanter grates agit: «Ei autem, qui potens est omnia facere superabundanter quam petimus aut intelligimus, secundum virtutem, quae operatur in nobis, ipsi gloria in ecclesia, et in Christo Iesu» (Eph. 3,20-21).
Haec omnia et singula quae in hoc Decreto edicta sunt, placuerunt Sacrosancti Concilii Patribus. Et Nos, Apostolica a Christo Nobis tradita potestate, illa, una cum Venerabilibus Patribus, in Spiritu Sancto approbamus, decernimus ac statuimus et quae ita synodaliter statuta sunt ad Dei gloriam promulgari iubemus.
Romae, apud S. Petrum die VII mensis decembris anno MCMLXV.