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Paul VI

Sacerdotalis Caelibatus

Encyclical on the Celibacy of the Priest

June 24, 1967

Pope St. Paul VI

Authoritative Original Source: AAS 59 (1967) p657

English Source: Vatican Website Latin Source: Vatican Website
§1 To the Bishops, Priests and Faithful of the Whole Catholic World. §1 TEXT
Priestly celibacy has been guarded by the Church for centuries as a brilliant jewel, and retains its value undiminished even in our time when the outlook of men and the state of the world have undergone such profound changes. Sacerdotalis caelibatus, quem Ecclesia quasi quandam nitentem suae coronae gemmam tutatur, in summa laude et aestimatione nostris etiam diebus est, cum sive hominum sensus sive corporearum rerum condiciones sunt fere penitus immutata.
Amid the modern stirrings of opinion, a tendency has also been manifested, and even a desire expressed, to ask the Church to re-examine this characteristic institution. It is said that in the world of our time the observance of celibacy has come to be difficult or even impossible. Sed in nova huiuscemodi animorum aestuatione quorundam simul erupit proclivitas vel, ut verius dicamus, significata voluntas Christi Ecclesiam ad id impellendi, ut hoc proprium ac suum institutum recognoscat, cuius conservationem, ut eorum fert opinio, et nostra tempora et nostri mores difficilem vel potius impossibilem efficiant.
§2 This state of affairs is troubling consciences, perplexing some priests and young aspirants to the priesthood; it is a cause for alarm in many of the faithful and constrains Us to fulfill the promise We made to the Council Fathers. We told them that it was Our intention to give new luster and strength to priestly celibacy in the world of today. (1)See letter of Oct. 10, 1965, to Cardinal Tisserant, read in the general session of the next day. Since saying this We have, over a considerable period of time earnestly implorred the enlightenment and assistance of the Holy Spirit and have examined before God opinions and petitions which have come to Us from all over the world, notably from many pastors of God's Church. §2 Quapropter huius generis rerum statu, quo cum nonnullorum sacerdotum et sacerdotii candidatorum conscientia commovetur in diversumque trahitur, tum multorum fidelium animi perturbantur, Nobis veluti adigi ipsi videmur, ut, omni cunctatione discussa, quod Venerabilibus Patribus Concilii promisimus teneamus, quibus esse Nobis propositum diximus, ut in hac temporum ratione novum decus novamque firmitatem sacerdotali caelibatui adderemus (1).Cf Epistula die X mensis Oct. anno MDCCCCLXV ad Eminentissimum eirum Eugenium Tisserant Card. data, posteroque die in generali Concilii congregatione lecta. Quo interim spatio, non solum diu ferventerque Spiritum Paracletum ad necessaria lumina atque auxilia devocavimus, sed consilia etiam flagitationesque ante Dei oculos momentis suis ponderavimus, ad Nos undique, in primis vero a multis Ecclesiae Dei Pastoribus, delata.
§3 The great question concerning the sacred celibacy of the clergy in the Church has long been before Our mind in its deep seriousness: must that grave, ennobling obligation remain today for those who have the intention of receiving major orders? Is it possible and appropriate nowadays to observe such an obligation? Has the time not come to break the bond linking celibacy with the priesthood in the Church? Could the difficult observance of it not be made optional? Would this not be a way to help the priestly ministry and facilitate ecumenical approaches? And if the golden law of sacred celibacy is to remain, what reasons are there to show that it is holy and fitting? What means are to be taken to observe it, and how can it be changed from a burden to a help for the priestly life? §3 Equidem fatemur magnam hanc quaestionem, quae in Ecclesia de sacro cleri caelibatu est, longum tempus pro sua amplitudine et gravitate in animo Nostro versatam esse. Etiamne nunc - ita Nobiscum quaerebamus - severa illa et nobilitante sponsione obligentur, qui sacris maioribus ordinibus initiari cupiant? Sitne hodie huic sponsioni et possibilis et consentanea obtemperatio? Tempusne advenisse putemus, cum vinculum dissolvatur, quo in Ecclesia caelibatus cum sacerdotio conectatur? Curam integrum cuilibet potius non sit arduam hanc legem servare? Fructumne exinde sacerdotale munus capiat, et facilior fiat ad nos in catholicorum aditus? Quodsi praeclara sacri caelibatus lex in posterum etiam est servanda, quibusnam hodie rationibus eam esse sanctam et opportunam probemus? Quo posito, quibusnam modis lex eadem colenda, et ex onere in vitae sacerdotalis adiumentum convertenda?
§4 Our attention has rested particularly on the objections which have been and are still made in various forms against the retention of sacred celibacy. in virtue of Our apostolic office We are obliged by the importance, and indeed the complexity, of the subject to give faithful consideration to the facts and the problems they involve, at the same time bringing to them—as it is Our duty and Our mission to do—the light of truth which is Christ. Our intention is to do in all things the will of Him who has called Us to this office and to show what we are in the Church: the servant of the servants of God. §4 Quae omnia dum meditaremur, ea maxime animum Nostrum subibant, quae variis argumentis contra sacri caelibatus custodiam et allata sunt et afferuntur. Etenim tam gravi implicataque materia quasi cogi videmur, ut pro apostolico, quo fungimur, ministereo cum rem ipsam tum in ea insitas quaestiones fideliter perpendamus, et, quemadmodum sive iniunctum officium sive creditum munus a Nobis postulant, eam demissa a Christo luce illustremus; eo nempe spectantes, ut non modo illius voluntati omnino oboediamus et pareamus, qui Nobis has detulit partes, sed ut Nos etiam servos servorum Dei, quales ab Ecclesia putamur, reapse praestemus.
§5 It may be said that today ecclesiastical celibacy has been examined more penetratingly than ever before and in all its aspects. It has been examined from the doctrinal, historical, sociological, psychological and pastoral point of view. The intentions prompting this examination have frequently been basically correct although reports may sometimes have distorted them. §5 Scilicet suscipiamus oportet, numquam praeteritis temporibus de ecclesiastico caelibatu vel acrius vel copiosius quam nostris hisce diebus inquisitum esse: ad rationes nimirum vel doctrinae, vel rei historicae, vel rei socialis, vel humane animi pervestigationis, vel pastoralis muneris quod attinet; idque, quamvis aliquando usurpata verba aliud significare viderentur, ut plurimum honestis consiliis factum esse.
Let us look openly at the principal objections against the law that links ecclesiastical celibacy with the priesthood. Bono igitur animo ea circumspiciamus, quae praecipua adversus legem ecclesiastici caelibatus cum sacerdotio copulati dicuntur.
The first seems to come from the most authoritative source, the New Testament which preserves the teaching of Christ and the Apostles. It does not openly demand celibacy of sacred ministers but proposes it rather as a free act of obedience to a special vocation or to a special spiritual gift. (2)See Mt 19. 11-12. Jesus Himself did not make it a prerequisite in His choice of the Twelve, nor did the Apostles for those who presided over the first Christian communities. (3)See 1 Tm 3. 2-5; Ti 1. 5-6. Itaque prima contradictio, quae ex sanctissimo monumento manare videtur, hoc astruit, in Novo Testamento, quo primum Christi tum Apostolorum doctrina continetur, sacrorum administrorum caelibatum non aperte imperari, sed ut aliquid dumtaxat proponi, quo quis libere aut peculiari Dei vocationi, quam dicunt, aut peculiari Dei dono respondeat (2)Cf Mt 19,11-12. Praeterea neque a Christo Iesu ex caelibatu suspensam esse duodecim Apostolorum electionem, neque ab Apostolis unos fuisse caelibes primis christianorum consortionibus praepositos (3)Cf 1 Tim 3,2-5; Tit 1,5-6
§6 The close relationship that the Fathers of the Church and ecclesiastical writers established over the centuries between the ministering priesthood and celibacy has its origin partly in a mentality and partly in historical circumstances far different from ours. In patristic texts we more frequently find exhortations to the clergy to abstain from marital relations rather than to observe celibacy; and the reasons justifying the perfect chastity of the Church's ministers seem often to be based on an overly pessimistic view of man's earthly condition or on a certain notion of the purity necessary for contact with sacred things. In addition, it is said that the old arguments no longer are in harmony with the different social and cultural milieus in which the Church today, through her priests, is called upon to work. §6 Ad hoc, arta necessitudo - aiunt nonnulli - qua anteactis temporibus Ecclesiae Patres atque scriptores hinc divinam ad sacerdotium invitationem hinc sacram virginitatem inter se iungi statuunt, partim ab opinationibus partim a rerum momentis proficiscitur, a nostrorum temporum longe diversis. In Patrum enim operibus legimus saepenumero, eos sacerdotibus suadere magis ut a matrimonii usu temperent, quam ut caelibatum retineant. Insuper quae causae ab Ecclesiae Patribus subiciuntur quare sacrorum administri perfectam castitatem colant, ex eo quandoque fluere videntur, quod iidem aut hominis condicionem, ad corporis voluptates quod pertinet, aequo deteriorem iudicent, aut, peculiari quadam opinione ducti, puritatem iis necessariam censeant, quibus res sacras contingere detur. Tum etiam autumant nonnulli, expositas a veteribus scriptoribus argumentationes cum rebus socialibus cumque sensibus et consiliis hominum iam non congruere, inter quos Ecclesia per sacerdotes suos nostra hac aetate operetur necesse est.
§7 Many see a difficulty in the fact that in the present discipline concerning celibacy the gift of a vocation to the priesthood is identified with that of perfect chastity as a state of life for God's ministers. And so people ask whether it is right to exclude from the priesthood those who, it is claimed, have been called to the ministry without having been called to lead a celibate life. §7 Alii quidam quoad caelibatum ex eo difficultatem conflari putant, quod, iuxta vigentem legem, donum divinae ad sacerdotium invitationis idem esse atque donum perfectae castitatis cum statu Dei administri coniunctae deliberatum sit. Hanc enim ob causam iidem quaerunt sitne aequum eos a sacerdotio ineundo arcere, qui, quamvis ad vitam caelibem amplectendam non inclinent, tamen ad sacerdotalia munera capessenda propenso sint animo.
§8 It is asserted, moreover, that the maintaining of priestly celibacy in the Church does great harm in those regions where the shortage of the clergy—a fact recognized with sadness and deplored by the same Council (4)See Second Vatican Council, Decree on the Pastoral Office of Bishops in the Church, no. 35: AAS 58 (1966), 690 [TPS XI, 195-96]; Decree on the Apostolate of the Laity, no. 1: AAS 58 (1966), 837 [TPS XI, 119-20]; Decree on the Priestly Ministry and Life, nos. 10 ff.: AAS 58 (1966), 1007-08 [TPS XI, 455-56]; Decree on the Missionary Activity of the Church, nos. 19, 38; AAS 58 (1966), 969, 984 [TPS XI, 426, 437-38].—gives rise to critical situations: that it prevents the full realization of the divine plan of salvation and at times jeopardizes the very possibility of the initial proclamation of the Gospel. Thus the disquieting decline in the ranks of the clergy is attributed by some to the heavy burden of the obligation of celibacy. §8 Asseverant praeterea alii, caelibatum in Ecclesia servatum ibi detrimenta non levia parere, ubi sacerdotum paucitas - quam Concilium Oecumenicum Vaticanum II et agnoscit et gravissime conqueritur (4)Cf Decr. Christus Dominus, n. 35: AAS, LVIII, 1966, p. 690; Decr. Apostolicam Actuositatem, n. 1: AAS, LVIII, 1966, p. 837; Decr. Presbyterorum Ordinis, ren. 10ss.: AAS, LVIII, 1966, pp. 1007-1008; Decr. Ad Gentes, ren. 19 et 38: AAS LVIII, 1966, pp. 969 et 984 - rerum parat condiciones in primis miserandas, cum simul Dei obstet consiliis, ad hominum salutem pertinentibus, simul quandoque impedire possit, quominus ad quosdam homines prima ipsa Christi Iesu nuntiatio perferatur. Nonnulli namque tantam sacerdotum inopiam ex onere caelibatum custodiendi nasci arbitrantur.
§9 Then there are those who are convinced that a married priesthood would remove the occasions for infidelity, waywardness and distressing defections which hurt and sadden the whole Church. These also maintain that a married priesthood would enable Christ's ministers to witness more fully to Christian living by including the witness of married life, from which they are excluded by their state of life. §9 Neque desunt qui sibi persuasum habeant, si sacerdotes uxores ducant, ansam ad infidelitates, ad perturbationes, ad acerbiora molienda transfugia iam iisdem sacerdotibus non dari, quae Ecclesiam tantopere vulnerent atque excrucient; immo e diverso maiorem exinde Christi administris suppeditari facultatem christiana praecepta in ipso domestico convictu tenendi, unde ii ob praesentem suae vitae statum seponi videantur.
§10 There are also some who strongly maintain that priests by reason of their celibacy find themselves in a situation that is not only against nature but also physically and psychologically detrimental to the development of a mature and well-balanced human personality. And so it happens, they say, that priests often become hard and lacking in human warmth; that, excluded from sharing fully the life and destiny of the rest of their brothers, they are obliged to live a life of solitude which leads to bitterness and discouragement. §10 Sunt etiam qui instanter asserant, sacerdotem propter caelibatum in ea corporis et animi condicione versari, quae non modo sit contra naturam, sed etiam suae ipsius humanae personae aequo temperamento et maturitati officiat; atque ita fieri, ut identidem sacerdos quadam quasi siccitate arescat, eoque animi ardore sensim careat, per quem commune ceterorum hominum vivendi genus et fortunam participet; atque adeo segregem vitam agere cogatur, unde tot rerum acerbitates totque animi debilitationes atque abiectiones capiat.
So they ask: Don't all these things indicate that celibacy does unwarranted violence to nature and unjustifiably disparages human values which have their source in the divine work of creation and have been made whole through the work of the Redemption accomplished by Christ? Quae omnia - aiunt - nonne ostendunt caelibem sacerdotem iniustam iam in seipsum vim adhibere, iam animi bona, a Creatore Deo data, atque a Christo Redemptore perfecta, pro nihilo putare?
§11 Again, in view of the way in which a candidate for the priesthood comes to accept an obligation as momentous as this, the objection is raised that in practice this acceptance results not from an authentically personal decision, but rather from an attitude of passivity, the fruit of a formation that neither is adequate nor makes sufficient allowance for human liberty. For the degree of knowledge and power of decision of a young person and his psychological and physical maturity fall far below—or at any rate are disproportionate to—the seriousness of the obligation he is assuming, its real difficulties and its permanence. §11 Ad extremum, via perspecta, per quam nunc sacrorum alumnus ad tantum caelibatus opus suscipiendum pervenit, quidam opponunt nihil eum, post huiusmodi praeparationem animi, facere posse visi onus idem ferre et pati, cum tradita disciplina exaltera parte non semper fuerit prorsus expleta, ex altera iustae non satis hominis paruerit libertati. Ex quo colligunt, iuvenes, qui caelibatum amplectantur, id ipsos non omnino vera libertate praeditos agere: propriam enim iuvenum et intellegentiam et liberum decernendi arbitrium et sive animi sive corporis maturitatem ipsi caelibatus oneri eiusque veris incommodis et diuturnitati imparia et incongruentia existimanda esse.
§12 We well realize that there are other objections that can be made against priestly celibacy. This is a very complex question, which touches intimately upon the very meaning of being alive, yet is penetrated and resolved by the light of divine revelation. A never-ending series of difficulties will present themselves to those who cannot "receive this precept'' (5)Mt 19. 11. and who do not know or have forgotten it is a "gift of God," (6)Jn 4. 10. and who moreover are unaware of the loftier reasoning, wonderful efficacy and abundant riches of this new insight into life. §12 Neque profecto Nos latet alia adversus sacrum caelibatum afferri posse. Nam res implicatissima agitur, quae communem vitae sensum praeterquam ad vivum contingit, superna etiam illustrat et complet luce a divina revelatione nata: siquidem infinita quaedam difficultatum series iis non procreari non potest, qui neque capiunt verbum istud (5)Mt 19,11, neque cognoscunt aut obliviscuntur donum Dei (6)Io 4,10, neque percipiunt quam et excellens ratio, et mira efficacitas, et dives ubertas in novo hoc vitae sensu insit.
§13 The sum of these objections would appear to drown out the solemn and age-old voice of the pastors of the Church and of the masters of the spiritual life, and to nullify the living testimony of the countless ranks of saints and faithful ministers of God, for whom celibacy has been the object of the total and generous gift of themselves to the mystery of Christ, as well as its outward sign. But no, this voice, still strong and untroubled, is the voice not just of the past but of the present too. Ever intent on the realities of today, we cannot close our eyes to this magnificent, wonderful reality: that there are still today in God's holy Church, in every part of the world where she exercises her beneficent influence, great numbers of her ministers—subdeacons, deacons, priests and bishops—who are living their life of voluntary and consecrated celibacy in the most exemplary way. §13 Porro hic contradictorum veluti concentus non solum perantiqua et grandia testimonia sive Pastorum Ecclesiae, sive magistrorum pietatis opprimere videtur, sed etiam viva in nostrisque oculis haerentia exempla, ab innumerabili cohorte edita sanctorum ac fidelium Dei administrorum, qui in re vera sacrum caelibatum demonstrant sibi causam itemque indicium eius fuisse doni, quo se totos laetissimosque Christi mysterio tradiderunt. Quae utique egregia exempla, non minus hostris quam praeteritis temporibus posita, placate constanterque adhuc loquuntur. Quapropter Nos, quibus praesentes res semper curae fuerunt, teneri non possumus, quin necopinatam hanc mirificamque veritatem animadvertamus, qua docemur nunc etiam in Dei Ecclesia, ubicumque terrarum ea sancta tabernacula statuit, innumeram multitudinem sacrorum administrorum - subdiaconorum, diaconorum, presbyterorum, episcoporum - voluntarium Deoque sacratum caelibatum caste et integre servare.
Nor can we overlook the immense ranks of men and women in religious life, of laity and of young people too, united in the faithful observance of perfect chastity. They live in chastity, not out of disdain for the gift of life, but because of a greater love for that new life which springs from the Paschal mystery. They live this life of courageous self-denial and spiritual joyfulness with exemplary fidelity and also with relative facility. This magnificent phenomenon bears testimony to an exceptional facet of the kingdom of God living in the midst of modern society, to which it renders humble and beneficial service as the "light of the world" and the "salt of the earth." (7)See Mt 5. 13-14. We cannot withhold the expression of Our admiration; the spirit of Christ is certainly breathing here. Cum quibus abstinere non possumus, quominus mente coniungamus fere infinitam virorum et virginum Deo devotorum, adulescentium, laicorumque hominum manum, fideliter perfectae castitatis sponsionem colentium: et hoc videlicet, non quod divinum vitae donum iidem parvipendant, sed quod propter amorem caelitus immissum novam vitam, Christi mysterio paschali partam, prosequuntur. Qui nimirum ita vitam caelibem vivunt, ut pariter fortem morum gravitatem et animi laetitiam, pariter perfectam integritatem non sine quadam facilitate praestent. Egregium autem huius generis spectaculum singulari veritate fidem facit, regnum Dei veluti visceribus humanae societatis haerere, in quam id beneficii non iactanter confert, ut lux mundi itemque sal terrae (7)Cf Mt 5,13-14 exsistat. Cuius Nos castissimorum hominum spectaculi magna incedit admiratio, quippe quod sine dubio Christi Spiritus inflammaverit.
§14 Hence We consider that the present law of celibacy should today continue to be linked to the ecclesiastical ministry. This law should support the minister in his exclusive, definitive and total choice of the unique and supreme love of Christ; it should uphold him in the entire dedication of himself to the public worship of God and to the service of the Church; it should distinguish his state of life both among the faithful and in the world at large. §14 Legem igitur vigentem sacri caelibatus nunc etiam cum sacerdotali munere esse conectendam censemus; eaque fulciri oportere sacerdotem, cum constituit praeterquam se totum, se in perpetuum, se uni tantummodo summo Christi amori dicare, operam quoque suam Dei religioni, Ecclesiaeque commodis navare. Ea insuper caelibatus lege status et condicio sacerdotis opus est distinguatur, sive ad fidelium sive ad profanorum hominum convictum quod spectat.
§15 The gift of the priestly vocation dedicated to the divine worship and to the religious and pastor al service of the People of God , is undoubtedly distinct from that which leads a person to choose celibacy as a state of consecrated life. (8)See above, nos. 5 and 7 [pp. 292-93]. But the priestly vocation, although inspired by God, does not become definitive or operative without having been tested and accepted by those in the Church who hold power and bear responsibility for the ministry serving the ecclesial community. It is, therefore, the task of those who hold authority in the Church to determine, in accordance with the varying conditions of time and place, who in actual practice are to be considered suitable candidates for the religious and pastoral service of the Church, and what should be required of them. §15 Concedimus sane, donum supernae invitationis ad sacerdotium, ad cultum Deo adhibendum et ad religiosa bona christiano populo ministranda spectans, a dono differre, quo quis ad caelibatum, uti vitae condicionem Deo sacratam, eligendum movetur (8)Cf supra, un. 5 et 7. 16. Attamen superna, quam diximus, ad sacerdotium invitatione nihil sane efficitur, nihil absolvitur, nisi is illam periclitatus fuerit et probaverit, penes quem ministerii populi christiani est opus et potestas. Quam ob causam in rationem ecclesiasticae auctoritatis cadit, pro locis et temporibus, decernere quibus reapse numeris et virtutibus eos ornari deceat, quibus opportune animorum et Ecclesiae sint utilitates concredendae.
§16 In a spirit of faith, therefore, We look on this occasion afforded Us by Divine Providence as a favorable opportunity for setting forth anew, and in a way more suited to the men of our time, the fundamental reasons for sacred celibacy. If difficulties against faith "can stimulate our minds to a more accurate and deeper understanding" of it, (9)Second Vatican Council, Pastoral Constitution on the Church in the World of Today, no. 62: AAS 58 (1966), 1082 [TPS XI, 300]. the same is true of the ecclesiastical discipline which guides and directs the life of the faithful. §16 Quocirca fidei spiritu impulsi libenter occasionem, Nobis a providenti Deo oblatam, nanciscimur, ut rationibus cum sensu hominum, qui nunc sunt, congruentibus iustas et magnas sacri caelibatus observandi causas iterum illustremus; nam si quae contra fidem afferuntur, ad accuratiorem et altiorem intelligentiam fidei mentem excitare possunt (9)CONC. VAT. II, Const. past. Gaudium et spes, n 62: AAS, LVIII, 1966, p. 1082, haud secus de ecclesiastica disciplina fieri opinamur, christianorum vitam regente.
We are deeply moved by the joy this occasion gives Us of contemplating the richness in virtue and the beauty of the Church of Christ. These may not always be immediately apparent to the human eye, because they derive from the love of the divine Head of the Church and because they are revealed in the perfection of holiness (10)See Eph 5. 25-27. which moves the human spirit to admiration, and which human resources cannot adequately explain. Etenim hac etiam re ad id laetissime permovemur, ut virtutis divitias et pulchritudines Ecclesiae Christi demiremur, quae quandoque hominum oculis non statim ob eas causas aspiciuntur, quod amore divini Ecclesiae Conditoris gignantur, quodque absoluta ea sanctitudine (10)Cf Eph 5,25-27 significentur, quae hominum animos admiratione afficit, cuiusque rationes hominum vires non valent explicare.
§17 Virginity undoubtedly, as the Second Vatican Council declared, "is not, of course, required by the nature of the priesthood itself. This is clear from the practice of the early Church and the traditions of the Eastern Churches." (11)Decree on the Priestly Ministry and Life, no. 16: AAS 58 (1966), 1015 [TPS XI, 461]. But at the same time the Council did not hesitate to confirm solemnly the ancient, sacred and providential present law of priestly celibacy. In addition, it set forth the motives which justify this law for those who, in a spirit of faith and with generous fervor, know how to appreciate the gifts of God. §17 Re quidem vera, ut Sacrosanctum Concilium Oecumenicum Vaticanum II edixit, virginitas non exigitur quidem a sacerdotio suapte natura, uti apparet ex praxi Ecclesiae primaevae et ex traditione Ecclesiarum orientalium(11)Decr. Presbyterorum Ordinis, n. 16: AAS, LVIII, 1966, p. 1015; sed eadem universalis Synodus graviter riteque confirmare non dubitavit, antiquam, sacram, peropportunam, vigentem legem caelibatus sacerdotalis, causas eodem tempore exponens, quae ei suffragantur, dummodo aliquis cum fidei studio et animi alacritate de divinis muneribus aestimet.
§18 Consideration of how celibacy is "particularly suited"(12)Decree on the Priestly Ministry and Life, no. 16: AAS 58 (1966), 1015 [TPS XI, 461]. to God's ministers is not something recent. Even if the explicit reasons have differed with different mentalities and different situations, they were always inspired by specifically Christian considerations; and from these considerations we can get an intuition of the more fundamental motives underlying them.(13)See Second Vatican Council, Dogmatic Constitution on Divine Revelation, no. 8: AAS 58 (1966), 820 [TPS XI, 75-76.]. These can be brought into clearer light only under the influence of the Holy Spirit, promised by Christ to His followers for the knowledge of things to come(14)See Jn 16. 13. and to enable the People of God to increase in the understanding of the mystery of Christ and of the Church. In this process the experience gained through the ages from a deeper penetration of spiritual things also has its part. §18 Non his tantum temporibus de multimoda convenientia(12)Decr. Presbyterorum Ordinis, n. 16: AAS, LVIII, 1966, p. 1015 caelibatus quoad sacri ordinis ministros disquiritur; quodsi allatae causae variae fuerunt pro vario mentis habitu variisque rerum condicionibus, semper tamen innitebantur in sententiis vere christianis, quibus penitus perspectis ad rationes perveniebatur altiores. Quae causae in pleniore luce possunt collocari, ob eum rerum usum, qui a subtiliore perceptione rerum spiritualium volventibus saeculis manavit;(13)Cf CONC. VAT. II, Const. dogm. Dei Verbum, n. 8: AAS, LVIII, 1966, p. 820 quae fieri contingunt afflante Spiritu Sancto, quem Christus suis promisit ad intellegenda futura(14)Cf Io 16,13 et ad provehendam in populo Dei cognitionem mysterii Christi atque Ecclesiae.
§19 The Christian priesthood, being of a new order, can be understood only in the light of the newness of Christ, the Supreme Pontiff and eternal Priest, who instituted the priesthood of the ministry as a real participation in His own unique priesthood.(15)Second Vatican Council, Dogmatic Constitution on the Church, no. 28: AAS 57 (1965), 33-36 [TPS X, 378-79]; Decree on the Priestly Ministry and Life, no. 2: AAS 58 (1966), 991-93 [TPS XI, 442-44]. The minister of Christ and dispenser of the mysteries of God,(16)See 1 Cor 4. 1. therefore, looks up to Him directly as his model and supreme ideal.(17)See 1 Cor 11. 1. The Lord Jesus, the only Son of God, was sent by the Father into the world and He became man, in order that humanity which was subject to sin and death might be reborn, and through this new birth(18)See Jn 3. 5; Ti 3. 5. might enter the kingdom of heaven. Being entirely consecrated to the will of the Father,(19)See Jn 4. 34; 17. 4. Jesus brought forth this new creation by means of His Paschal mystery;(20)See 2 Cor 5. 17; Gal 6. 15. thus, He introduced into time and into the world a new form of life which is sublime and divine and which radically transforms the human condition.(21)See Gal 3. 28. §19 Sacerdotium christianum, quod novum est, nequit mente comprehendi, nisi affulgente luce novitatis Christi, Pontificis omnium summi et aeterni Sacerdotis, qui sacerdotium suis ministris obeundum instituit, ut veram communicationem unius sui ipsius sacerdotii.(15)CONC. VAT. II, Const. dogm. Lumen gentium, n. 28: AAS, LVII, 1965, pp. 33-36; Decr. Presbyterorum Ordinis, n. 2: AAS, LVIII, 1966, pp. 991-993 Christi igitur administer et dispensator mysteriorum Dei,(16)Cf 1 Cor 4,1 eum etiam habet exemplar, quod proxime imitetur, et perfectissimam vitae suae speciem.(17)Cf 1 Cor 11,1 Dominus enim Iesus, unigenitus Filius Dei, a Patre missus in mundum, homo factus est, ut hominum genus, peccato et morti obnoxium, renasceretur et novo ortu(18)Cf Io 3,5; Tit 3,5 in regnum caelorum ingrederetur. Quam novam creaturam(19)Cf 2 Cor 5,17; Gal 6,15 Iesus, voluntati Patris plane obsecutus,(20)Cf Io 4,34; 17,14 ope mysterii paschalis perfecit, in tempora et in mundum novam vitae rationem eamque praecelsam, divinam inducens, qua ipsa condicio humanitatis egregie commutata est.(21)Cf Gal 3,28
§20 Matrimony, according to the will of God, continues the work of the first creation; (22)See Gn 2. 18. and considered within the total plan of salvation, it even acquired a new meaning and a new value. Jesus, in fact, has restored its original dignity, (23)See Mt 19. 3-8. has honored it(24)See Jn 2. 1-11. and has raised it to the dignity of a sacrament and of a mysterious symbol of His own union with the Church.(25)See Eph 5. 32. Thus, Christian couples walk together toward their heavenly fatherland in the exercise of mutual love, in the fulfillment of their particular obligations, and in striving for the sanctity proper to them. But Christ, "Mediator of a superior covenant,"(26)Heb 8. 6. has also opened a new way, in which the human creature adheres wholly and directly to the Lord, and is concerned only with Him and with His affairs;(27)See 1 Cor 7. 33-35. thus, he manifests in a clearer and more complete way the profoundly transforming reality of the New Testament. §20 Matrimonio etiam, quo e Dei voluntate opus primae creationis continuatur,(22)Cf Gn 2,18 cum sit in universum de humana salute consilium insertum, nova tribuitur vis novumque momentum. Etenim Iesus primigeniam ei restituit dignitatem,(23)Cf Mt 19,3-8 honorem ei dedit,(24)Cf Io 2,1-11 ad gradum sacramenti id evexit et arcani signi unitatis, qua ipse cum Ecclesia coniungitur.(25)Cf Eph 5,32 Ita fit, ut coniuges christiani, et amore inter se diligentes, et peculiaria sibi officia implentes, et nitentes ad propriam sibi sanctitatem, una simul ad patriam caelestem progrediantur. Christus vero, melioris Testamenti Mediator ,(26)Heb 8,6 novum etiam iter patefecit, in quo positus homo, Deo ipsi penitus adhaerens ac de eo tantum sollicitus et de iis, quae sunt ipsius,(27)Cf 1 Cor 7,33-35 apertius et plenius manifestat vim illam quam maxime novantem, quae propria est Novi Testamenti.
§21 Christ, the only Son of the Father, by the power of the Incarnation itself was made Mediator between heaven and earth, between the Father and the human race. Wholly in accord with this mission, Christ remained throughout His whole life in the state of celibacy, which signified His total dedication to the service of God and men. This deep concern between celibacy and the priesthood of Christ is reflected in those whose fortune it is to share in the dignity and mission of the Mediator and eternal Priest; this sharing will be more perfect the freer the sacred minister is from the bonds of flesh and blood.(28)See Decree on the Priestly Ministry and Life, no. 16: AAS 58 (1966), 1015-17 [TPS XI, 461-62]. §21 Christus unicus Dei Filius, ob ipsam suam incarnationem, Mediator inter caelum et terram interque Patrem et genus humanum est constitutus. Cui prorsus congruens muneri, Christus per totius vitae cursum in virginitatis condicione est versatus; qua quidem re significatur, eum totum se devovisse Dei hominumque ministerio. Artissimus hic nexus inter virginitatem et sacerdotium, qui in Christo obtinet, ad eos etiam refertur, quibus datum est dignitatem ac munus Mediatoris et Sacerdotis aeterni participare; quae communicatio eo est perfectior, quo sacer administer a vinculis carnis et sanguinis liberior est.(28)Cf CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 16: AAS, LVIII, 1966, pp. 1015-1017
§22 Jesus, who selected the first ministers of salvation, wished them to be introduced to the understanding of the "mysteries of the kingdom of heaven,"(29)Mt 13. 11.; see Mk 4. 11; Lk 8. 10. but He also wished them to be coworkers with God under a very special title, and His ambassadors.(30)See 2 Cor 5. 20. He called them friends and brethren,(31)See Jn 15. 15; 20. 17. for whom He consecrated Himself so that they might be consecrated in truth;(32)See Jn 15. 17. 19. He promised a more than abundant recompense to anyone who should leave home, family, wife and children for the sake of the kingdom of God.(33)See Lk 18. 29-30. More than this, in words filled with mystery and hope, He also commended an even more perfect consecration(34)See Decree on the Priestly Ministry and Life, no. 16: AAS 58 (1966), 1015-17 [TPS XI, 461 -62]. to the kingdom of heaven by means of celibacy, as a special gift.(35)See Mt 19. 11. The motive of this response to the divine call is the kingdom of heaven;(36)See Mt 19. 12. similarly, this very kingdom,(37)See Lk 18. 29-30. the Gospel(38)Mk 10. 29-30. and the name of Christ(39)Mt 19. 29. motivate those called by Jesus to undertake the work of the apostolate, freely accepting its burdens, that they may participate the more closely in His lot. §22 Iesus, qui primos salutis ministros, a se electos, voluit non solum nosse mysteria regni caelorum,(29)Mt 13,11; Cf Mc 4,11; Lc 8,10 sed etiam esse singulari prorsus nomine adiutores Dei, et pro se legatione fungi;(30)Cf 2 Cor 5,20 qui eos amicos et fratres appellavit,(31)Cf Io 15,15; 20,17 pro quibus se ipsum sanctificavit, ut essent et ipsi sanctificati in veritate,(32)Cf ibid 17,19 uberrima praemia iis promisit omnibus, qui domum, familiam, uxorem, filios propter regnum Dei reliquissent.(33)Cf Lc 18,29-80 Quin immo, verbis usus arcanis et concitantibus exspectationem, perfectiorem etiam suasit rationem,(34)Cf CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 16: AAS, LVIII, 1966, pp. 1015-1017 qua aliquis, peculiaris muneris ope,(35)Cf Mt 19,11 regno caelorum devoveretur virginitate. Causa cur quis huiusmodi donum persequatur, est regnum caelorum;(36)Cf Mt 19,12 pariter idem hoc regnum,(37)Cf Lc 18,29-30 Evangelium,(38)Mc 20,29-30 et nomen Christi(39)Mt 19,29. 24 eficiunt, ut Iesus ad arduos subeundos labores apostolicos provocet, cum tot incommodis sponte tolerandis coniunctos, ut sua ipsius sors artius participetur.
§23 To them this is the mystery of the newness of Christ, of all that He is and stands for; it is the sum of the highest ideals of the Gospel and of the kingdom; it is a particular manifestation of grace, which springs from the Paschal mystery of the Savior. This is what makes the choice of celibacy desirable and worthwhile to those called by our Lord Jesus. Thus they intend not only to participate in His priestly office, but also to share with Him His very condition of living. §23 Qui igitur hoc modo a Iesu vocati sunt, ad virginitatem quasi rem optabilem digne eligendam impelluntur sive mysterio novitatis Christi; sive mysterio earum rerum omnium, quae declarant quis reapse ille sit, quodve eius sit momentum; sive summa earum rerum, quae ut perfectissimae et maxime expetendae in Evangelio et regno proponuntur, sive denique peculiari quadam gratiae significatione, a divini Redemptoris mysterio paschali manante. Quod quidem illi agunt, non solum ut in partem veniant muneris sacerdotalis, quo Christus fungitur, sed etiam ut idem ineant vitae genus.
§24 The response to the divine call is an answer of love to the love which Christ has shown us so sublimely.(40)See Jn 3. 16; 15, 13. This response is included in the mystery of that special love for souls who have accepted His most urgent appeals.(41)See Mk 10. 21. With a divine force, grace increases the longings of love. And love, when it is genuine, is all-embracing, stable and lasting, an irresistible spur to all forms of heroism. And so the free choice of sacred celibacy has always been considered by the Church "as a symbol of, and stimulus to, charity":(42)Dogmatic Constitution on the Church, no. 42: AAS 57 (1965), 48 [TPS X, 388]. it signifies a love without reservations; it stimulates to a charity which is open to all. In a life so completely dedicated and motivated, who can see the sign of spiritual narrowness or selfseeking, and not see rather that celibacy is and ought to be a rare and very meaningful example of a life motivated by love, by which man expresses his own unique greatness? Who can doubt the moral and spiritual richness of such a life, consecrated not to any human ideal, no matter how noble, but to Christ and to His work to bring about a new form of humanity in all places and for all generations? §24 Si quis Deo votanti obsequitur, amanter respondet amori, quem Christus modo ineffabili nobis exhibuit;(40)Cf Io 3,16; 15,13 quae responsio quasi quodam arcano contegitur propter peculiarem amorem erga hominum animos, quos ad seipsum sequendum Christus idem est gravissimis verbis adhortatus.(41)Cf Mc 10,21 Gratia vi quadam divina necessarios usus amplificat amoris, qui, modo sit germanus, omnia complectitur, stabilis est ac perennis, atque invitamento, cui nequit resisti, ad praeclarissima quaeque patranda accendit. Hac de causa caelibatus, quem quis eligit, semper habitus est tamquam signum et stimulus caritatis:(42)CONC. VAT. II, Const. dogm. Lumen gentium, n. 42: AAS, LVII, 1965, p. 48 signum videlivet amoris sine ulla exceptione, et incitamentum caritatis omnibus patentis. Num quisnam in vita, quae aliis tota ob allatas causas devovetur, indivia deprehendat animi angusti, studii propriae utilitatis, cum ea sit et esse debeat exemplum rarum et quam maxime significans vivendi rationis, quae movetur et alitur amore, quo homo, quanta sit sua excelsitas, significat? Num quisnam dubitet vitam quandam non esse moraleter et spiritualiter ad absolutionem perductam, quae tantopere dedita sit, non cuilibet rei, licet eximiae et summopere appetendae, sed Christo eiusque operi, ad hominum genus omnibus locis omnibusque temporibus renovandum pertinenti?
§25 This biblical and theological view associates our ministerial priesthood with the priesthood of Christ; the total and exclusive dedication of Christ to His mission of salvation provides reason and example for our assimilation to the form of charity and sacrifice proper to Christ our Savior. This vision seems to Us so profound and rich in truth, both speculative and practical, that We invite you, venerable brothers, and you, eager students of Christian doctrine and masters of the spiritual life, and all you priests who have gained a supernatural insight into your vocation, to persevere in the study of this vision, and to go deeply into the inner recesses and wealth of its reality. In this way, the bond between the priesthood and celibacy will more and more be seen as closely knit—as the mark of a heroic soul and the imperative call to unique and total love for Christ and His Church. §25 Ex hac ergo consideratione, cum a divinis litteris, tum a sacra theologia orta, sacerdotium nostrum ut administrorum sociatur sacerdoteo Christi, atque a vita eiusdem, qui plane et unice salvifico muneri suo inserviit, exempla hauriuntur et rationes, quae nos movent, ut formae caritatis et sacrificii Christi Redemptoris similes reddamur: haec quippe consideratio tam alta Nobis esse videtur tamque ferax veritatum in contemplando et agendo positarum, ut non solum vos, Venerabiles Fratres, et doctrinae christianae studiosos, sed etiam pietatis magistros cunctosque sacerdotes, ad munus suum supernaturali lumine percipiendum aptos, moneamus ad pergendum diligenter eam cogitationem expendere et ad reconditas et fecundas, quas illa continet, res perscrutandas. Sic fiet, ut magis magisque appareat sacerdotium et caelibatum clarissima ea ratione inter se colligari, quae pariter sit fortissimi animi index, pariter postulet amorem, quo unice et sine exceptione diligatur Christus eiusque Ecclesia.
§26 "Laid hold of by Christ"(43)Phil 3.12. unto the complete abandonment of one's entire self to Him, the priest takes on a closer likeness to Christ, even in the love with which the eternal Priest has loved the Church His Body and offered Himself entirely for her sake, in order to make her a glorious, holy and immaculate Spouse.(44)See Eph 5.25-27. §26 Comprehensus a Christo,(43)Phil 3,12 ab eoque ductus, ut totum pro eo se impendat, sacerdos similior redditur Christo, illo etiam amore, quo Sacerdos aeternus Ecclesiam, Corpus suum, amavit, totum se tradens pro ea, ut eam sibi exhiberet Sponsam gloriosam, sanctam et immaculatam.(44)Cf Eph 5,25-27
The consecrated celibacy of the sacred ministers actually manifests the virginal love of Christ for the Church, and the virginal and supernatural fecundity of this marriage, by which the children of God are born, "not of blood, nor of the will of the flesh."(45)Jn 1, 13.(46)See Dogmatic Constitution on the Church, no. 42: AAS 57 (1965), 48 [TPS X, 388]; Decree on the Priestly Ministry and Life, no. 16: AAS 58 (1966), 1015-17 [TPS XI, 461-62]. Virginitas enim Deo devota sacri ordinis administrorum amorem virginalem ostendit, quo Christus diligit Ecclesiam, itemque virginalem et supernaturalem fecunditatem huiusce conubii, quo filii Dei non ex sanguinibus, neque ex voluntate carnis(45)Io 1,13 nati sunt.(46)Cf CONC. VAT. II, Const. dogm. Lumen gentium, n. 42: AAS, LVII, 1965, p.48; Decr. Presbyterorum Ordinis, n. 16: AAS, LVIII, 1966, pp. 1015-1017
§27 The priest dedicates himself to the service of the Lord Jesus and of His Mystical Body with complete liberty, which is made easier by his total offering, and thus he depicts more fully the unity and harmony of the priestly life.(47)See Decree on the Priestly Ministry and Life, no. 14: AAS 58 (1966), 1013 [TPS XI, 459-60]. His ability for listening to the word of God and for prayer increases. Indeed, the word of God, as preserved by the Church, stirs up vibrant and profound echoes in the priest who daily meditates on it, lives it and preaches it to the faithful. §27 Cum sacerdos se ministerio Christi eiusque Mystici Corporis dicat, plena fruens libertate, quae etiam facilior redditur, quod ipse totum se offert, vitae suae sacerdotalis unitatem et quasi concentum perfectiore quadam ratione repraesentat.(47)Cf CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 14: AAS, LVIII, 1966, p. 1013 Augetur in eo facultas audiendi verbi Dei et piae faciendae precationis. Verbum enim Dei, ab Ecclesia custoditum, in animo sacerdotis, qui illud cotidie meditetur, illud vivendo exprimat, illud fidelibus nuntiet, vehementissime gravissimeque resonat.
§28 Like Christ Himself, His minister is wholly and solely intent on the things of God and the Church,(48)See Lk 2.49; 1 Cor 7.32-33. and he imitates the great High priest who lives ever in the presence of God in order to intercede in our favor.(49)See Heb 9.24; 7.25. So he receives joy and encouragement unceasingly from the attentive and devout recitation of the Divine Office, by which he dedicates his voice to the Church who prays together with her Spouse,(50)Decree on the Priestly Ministry and Life, no. 13: AAS 58 (1966), 1012 [TPS XI, 458-59]. and he recognizes the necessity of continuing his diligence at prayer, which is the profoundly priestly occupation.(51)See Acts 6. 4. §28 Non secus atque Christus, eius administer, iis dumtaxat rebus intentus, quae Dei sunt atque Ecclesiae,(48)Cf Lc 2,49; 1 Cor 7,32-33 summumque Sacerdotem imitatus semper viventem ad interpellandum pro nobis coram Deo,(49)Cf Heb 9,24; 7,25 ex attenta piaque recitatione divini Officii, quo votem praebet Ecclesiae, preces una cum Christo fundentis,(50)CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 13: A-AS, LVIII, 1966, p. 1012 continenter gaudium percipit et impulsionem: pariterque animadvertit sibi opus esse assiduitatem precationis producere, quae munus est sacerdotis omnino proprium.(51)Cf Act 6,4
§29 The rest of a priest's life also acquires a greater richness of meaning and sanctifying power. In fact, his individual efforts at his own sanctification find new incentives in the ministry of grace and in the ministry of the Eucharist, in which "the whole spiritual good of the Church is contained":(52)Decree on the Priestly Ministry and Life, no. 5: AAS 58 (1966), 997 [TPS XI, 447]. acting in the person of Christ, the priest unites himself most intimately with the offering, and places on the altar his entire life, which bears the marks of the holocaust. §29 Ex quo consequitur, ut cetera etiam, quae in sacerdotis vita occurrant, maiorem plenioremque vim et efficientiam, sanctimoniae potentem, accipiant. Eapropter ad singulare officium sanctimoniam adipiscendi, quo se sacerdos obstringat oportet, nova ratione adigitur ministerio gratiae et ministerio Eucharistiae, in qua totum bonum spirituale Ecclesiae continetur.(52)CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 5: AAS, LVIII, 1966, p. 997 Personam nempe Christi gerens, sacerdos artius cum oblato dono coniungitur, in ara totam vitam suam deponens, quae signa piaculi praefert.
§30 What other considerations can We offer to describe the increase of the priest's power, his service, his love and sacrifice for the entire people of God? Christ spoke of Himself when He said: "Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit."(53)Jn 12. 24-25. And the Apostle Paul did not hesitate to expose himself to a daily death in order to obtain among his faithful glory in Christ Jesus. (54) In a similar way, by a daily dying to himself and by giving up the legitimate love of a family of his own for the love of Christ and of His kingdom, the priest will find the glory of an exceedingly rich and fruitful life in Christ, because like Him and in Him, he loves and dedicates himself to all the children of God. §30 At quid aliud exponamus de incrementis, quibus augetur facultas, ministerium, amor, se devovendi studium sacerdotis circa universum populum Dei? Christus de se ipso est in hanc locutus sententiam: Nisi granum frumenti cadens in terram mortuum fuerit, ipsum solum manet; si autem mortuum fuerit, multum fructum affert;(53)Io 12,24 atque Paulus apostolus cotidie mortem obire non dubitavit, ut per fideles haberet gloriam in Christo Iesu.(54)Cf 1 Cor 15,31 Itaque sacerdos, eo quod sibimetipsi cotidie moritur, et legitimum amorem uxoris et liberorum, propter Christum eiusque regnum, missum facit, gloriam adipiscitur vitae plenissimae ac fecundissimae in Christo; siquidem, ut ipse et in ipso, amat omnes filios Dei seseque iisdem veluti sacrat.
§31 In the community of the faithful committed to his charge, the priest represents Christ. Thus, it is most fitting that in all things he should reproduce the image of Christ and in particular follow His example, both in his personal and in his apostolic life. To his children in Christ, the priest is a sign and a pledge of that sublime and new reality which is the kingdom of God; he dispenses it and he possesses it to a more perfect degree. Thus he nourishes the faith and hope of all Christians, who, as such, are bound to observe chastity according to their proper state of life. §31 Cum autem sacerdos in fidelium sibi concreditorum communitate Christum repraesentet, summopere convenit, illum in omnibus rebus huius exprimere imaginem huiusque exempla singillatim imitari, sive in vita sua intima sive in vita ministerio dedita. Suis enim filiis in Christo sacerdos est veluti signum ac pignus rerum nobilium atque novarum regni Dei, quarum est dispensator quasque ipse perfectius possidet. Ad hoc sacerdos fidem et spem omnium christianorum alit, qui, uti tales, lege castitatis secundum propriam cuiusque condicionem servandae tenentur.
§32 The consecration to Christ under an additional and lofty title like celibacy evidently gives to the priest, even in the practical field, the maximum efficiency and the best disposition of mind, mentally and emotionally, for the continuous exercise of a perfect charity.(55)See Second Vatican Council, Decree on Training for the Priesthood, no. 10: AAS 58 (1966), 719-20 [TPS XI, 23-24]. This charity will permit him to spend himself wholly for the welfare of all, in a fuller and more concrete way.(56)See 2 Cor 12.15. It also obviously guarantees him a greater freedom and flexibility in the pastoral ministry,(57)See Decree on the Priestly Ministry and Life, no. 16: AAS 58 (1966), 1015-17 [TPS XI, 461 -62]. in his active and living presence in the world, to which Christ has sent him(58)See Jn 17. 18. so that he may pay fully to all the children of God the debt due to them.(59)See Rom 1. 14. §32 Praeterea cum novo nomine eoque praecelso, id est per caelibatum, Christo consecratus sit, sacerdos, quemadmodum liquet, etiam in vitae usu et consuetudine maxima pollet efficacitate optimaque facultate, ad animi sensus et affectus movendos; ita ut continenter possit perfectam eam caritatem exercere,(55)Cf CONC. VAT. II, Decr. Optatam totius, n. 10: AAS, LVIII, 1966, pp. 719-720 qua modo ampliore magisque definito pro omnibus sese impendat,(56)Cf Cor 12,15 et qua, ut patet, liberior sit et expeditior ad sacrum exsequendum munus,(57)Cf CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 16: AAS, LVIII, 1966, pp. 1015-1017 ad conversandum, cum navitate et amore, in mundo, quo cum Christus misit,(58)Cf Io 17,18 ut cunctis filiis Dei debitum, quo iis obligatur, veluti ad assem solvat.(59)Cf Rom 1,14
§33 The kingdom of God, which "is not of this world,"(60)Jn 18. 36. is present here on earth in mystery, and will reach its perfection only with the glorious coming of the Lord Jesus.(61)See Pastoral Constitution on the Church in the World of Today, no. 39: AAS 58 (1966), 1056-57 [TPS XI, 282-83]. The Church here below constitutes the seed and the beginning of this kingdom. And as she continues to grow slowly but surely, she longs for the perfect kingdom and ardently desires with all her energy to unite herself with her King in glory.(62)See Dogmatic Constitution on the Church , no . 5: AAS 57 (1965), 7-8 [TPS X, 361]. §33 Dei regnum, quod non est de hoc mundo,(60)Io 18,80 occulto involutum mysterio hisce in terris adest, neque in perfecto suo statu consistet, nisi cum Dominus Iesus triumphator advenerit.(61)Cf CONC. VAT. II, Const. past. Gaudium et spes, n. 39: AAS, LVIII, 1966, pp. 1056-1057 Huiusce autem regni semen initiumque est Ecclesia, quae, dum gradatim itemque expedite procedit, perfectum regnum affectat omnibusque viribus suo cum Rege coniungi expetit in gloria.(62)Cf CONC. VAT. II, Const. dogm. Lumen gentium, n. 5: AAS, LVII, 1965, pp. 7-8
The pilgrim People of God are on a journey through the vicissitudes of this life toward their heavenly homeland,(63)See Phil 3. 20. where the divine sonship of the redeemed(64)See 1 Jn 3. 2. will be fully revealed and where the transformed loveliness of the Spouse of the Lamb of God will shine completely.(65)See Dogmatic Constitution on the Church, no. 48: AAS 57 (1965), 53-54 [TPS X, 391-92]. Nam populus Dei tamquam viator per rerum humanarum vites ad caelestem suam patriam peregrinatur,(63)Cf Phil 3,20 ubi non solum pleno in lumine apparebit, redemptos homines aeterni Dei(64)Cf 1 Io 3,2 etiam esse filios, verum divini Agni Sponsae pulchritudo mirum in modum conversa perpetuo fulgebit.(65)Cf CONC. VAT. I, Const. dogm. Lumen gentium, n. 48: AAS, LVII, 1965, pp. 53-54
§34 Our Lord and Master has said that "in the resurrection they neither marry nor are given in marriage, but are like angels in heaven." (66)Mt 22. 30. In the world of man, so deeply involved in earthly concerns and too often enslaved by the desires of the flesh,(67)See 1 Jn 2. 16. the precious and almost divine gift of perfect continence for the kingdom of heaven stands out precisely as "a special token of the rewards of heaven";(68)Second Vatican Council, Decree on the Adaptation and Renewal of the Religious Life, no. 12: AAS 58 (1966), 107 [TPS XI, 147]. it proclaims the presence on earth of the final stages of salvation(69)See 1 Cor 7. 29-31. with the arrival of a new world, and in a way it anticipates the fulfillment of the kingdom as it sets forth its supreme values which will one day shine forth in all the children of God. This continence, therefore, stands as a testimony to the ever-continuing progress of the People of God toward the final goal of their earthly pilgrimage, and as a stimulus for all to raise their eyes to the things above, "where Christ is seated at the right hand of God" and where "our life is hid with Christ in God" until it appears "with him in glory."(70)Col 3. 1-4. §34 Dominus noster idemque Magister ait: In resurrectione... neque nubent neque nubentur, sed erunt sicut angeli Dei in caelo .(66)Mt 22,30 Porro in hominum societate, quae magnam sane partem terrenis curis distinetur nimisque saepe carnis cupiditatibus implicatur,(67)Cf 1 Io 2,16 pretiosum ac prope divinum perfectae continentiae propter regnum caelorum servandae donum revera est peculiare signum honorum caelestium,(68)CONC. VAT. II, Decr. Perfectae caritatis, n. 12: AAS, LVIII, 1966, p. 107 utpote quod iam adesse in terris, novo quodam exoriente mundo, extrema salutis tempora nuntiet,(69)Cf 1 Cor 7,29-31 ipsamque quodammodo consummationem regni praeveniat, cuius summa confirmat bona, quae olim in universis Dei filiis elucebunt. Id igitur muneris aperto est testimonio continuati illius laboris, quo Dei populus ad extremum usque terrestris peregrinationis limitem contendit, idemque omnibus est incitamento, ut ad caelestia studiose respiciant, ubi Christus est in dextera Dei sedens, atque etiam vita nostra est abscondita cum Christo in Deo, donet apparebt et ipsa cum ipso in gloria.(70)Col 3,1-4
§35 Although it would be highly instructive to go through the writings of past centuries on ecclesiastical celibacy, this would take so long that We will let a brief account suffice. In Christian antiquity the Fathers and ecclesiastical writers testify to the spread through the East and the West of the voluntary practice of celibacy by sacred ministers(71)See tertullian, De exhort. castitatis, 13: PL 2. 930; St. Epiphanius, Adv. Haer. II, 48.9 and 59.4: PG 41.869, 1025; St. Efrem, Carmina nisibena, XVIII, XIX: ed. G. Bickell, Leipzig (1866), p. 122; Eusebius of Caesarea, Demonstr. evan., 1.9: PG 22.81; St. Cyril of Jerusalem. Catechesis, 12.25: PG 33.757; St. Ambrose, De officiis ministr., 1.50: PL 16.97 ff.; St. Augustine, De moribus Eccl. cath., 1.32: PL 32.1339; St. Jerome, Adversus Vigilantium, 2: PL 23.340-41; Bishop Synesius of Ptolemais, Epist. 105: PG 66.1485. because of its profound suitability for their total dedication to the service of Christ and His Church. §35 Longum sane est, quamvis doctrina uberrimum, ea scripta pervolutare, quae per saeculorum aetates de ecclesiastico caelibatu sunt edita. Sed haec sint satis, quae nunc breviter attingemus. Nam priscis christianorum temporibus Patres Ecclesiaeque scriptores testantur sive in Orientis sive in Occidentis partibus caelibatum sponte passim ac voluntate a sacrorum administris esse servatum,(71)Cf TERTULLIANUS, De exhort. castitatis, 13: PL 2, 930; S. EPIFANIUS, Adv. Haer. II, 48, 9 et 59, 4: PG 41, 869, 1025; S. EFREM, Carmina nisibena, XVIII, XIX, ed. G. BICKELL, Lipsiae, 1866, p. 122; EUSEBIUS CAESAR., Demonstr. evan., 1, 9: PG 22, 81; S. CYRILLUS HIEROSOLYM., Catechesis, 12, 25: PG 33, 757; S. AMBROSIUS, De officiis ministr., 1, 50: PL 16, 97ss.; S. AUGUSTINUS, De moribus Eccl. cath., 1, 32: PL 32, 1339; S. HIERONYMUS, Adversus Vigilantium, 2: PL 28, 340-41; SYNESIUS EPISCOPUS PTOLEMAID., Epist. 105: PG 66, 1485 quod cum aptissime congruere cum suscepto proposito sese Christo eiusque Ecclesiae devovendi censerent.
§36 From the beginning of the 4th century, the Church of the West strengthened, spread and confirmed this practice by means of various provincial councils and through the supreme pontiffs.(72)First done at the Council of Elvira, c. 300, can. 33: Mansi II, 11. More than anyone else, the supreme pastors and teachers of the Church of God, the guardians and interpreters of the patrimony of the faith and of holy Christian practices, promoted, defended, and restored ecclesiastical celibacy in successive eras of history, even when they met opposition from the clergy itself and when the practices of a decadent society did not favor the heroic demands of virtue. The obligation of celibacy was then solemnly sanctioned by the Sacred Ecumenical Council of Trent(73)Sess. XXIV, can. 9-10. and finally included in the Code of Canon Law.(74)Can. 132, §1. §36 Quem profecto morem occidentalis Ecclesia quarto iam ineunte saeculo, per varias provinciarum suarum Synodos ipsosque Summos Pontifices, confirmavit, amplificavit ratumque fecit.(72)Quod primum factum est a Concilio Eliberitano, anno c. 300, can. 33: MANSI, II, 11 Opera enim potissimum horum Dei Ecclesiae Pastorum et magistrorum, quippe qui pretiosi fidei thesauri sanctorumque morum christianorum tutores atque interpretes essent, factum est, ut sacri caelibatus usus proveheretur, defenderetur et revocaretur insequentibus temporum aetatibus, tum etiam cum ipse sacerdotum ordo lapsique hominum mores virtuti ac fortitudini nullo prorsus modo faverent. Denique lex caelibatus servandi ab Oecumenico Concilio Tridentino sollemniter condita est,(73)Sess. XXIV, can. 9-10 ac demum in Codicem Iuris Canonici recepta.(74)Can. 132, § 1
§37 The most recent sovereign pontiffs who preceded Us, making use of their doctrinal knowledge and spurred on by ardent zeal, strove to enlighten the clergy on this matter and to urge them to its observance.(75)See St. Pius X, apost. exhortation Haerent animo: AAS 41 (1908), 555-57; Benedict XV, letter to Francis Kordac, Archbishop of Prague: AAS 12 (1920), 57-58; consistorial address, Dec. 16, 1920: AAS 12 (1920), 585-88; Pius XI, encyc.letter Ad catholici sacerdotii: AAS 28 (1936), 24-30; Pius XII, apost. exhortation Menti Nostrae: AAS 42 (1950), 657-702; encyc.letter Sacra virginitas: AAS 46 (1954), 161-91 [TPS 1, 101-23]; John XXIII, encyc. letter Sacerdotii Nostri primordia: AAS51 (1959), ;54-56 [TPS VI, 14-16]. We do not wish to fail to pay homage to them, especially to Our well-loved immediate predecessor, whose memory is still fresh in the hearts of men all over the world. During the Roman Synod, with the sincere approval of all the clergy of the city, he spoke as follows: "It deeply hurts Us that . . . anyone can dream that the Church will deliberately or even suitably renounce what from time immemorial has been, and still remains, one of the purest and noblest glories of her priesthood. The law of ecclesiastical celibacy and the efforts necessary to preserve it always recall to mind the struggles of the heroic times when the Church of Christ had to fight for and succeeded in obtaining her threefold glory, always an emblem of victory, that is, the Church of Christ, free, chaste and catholic."(76)Second address, Jan. 26, 1960: AAS 52 (1960), 226. §37 Summi vero Pontifices, qui Nos propius praecesserunt, ardens, quo flagrabant, studium exquisitamque, qua pollebant, doctrinam eo contulerunt, ut sacerdotes eiusmodi institutum edocerent eosque ad retinendum incitarent.(75)Cf S. PIUS X, Adhortatio apost. Haerent animo: ASS, XLI, 1908, pp. 555-577; BENEDICTUS XV, Epistula ad Franciscum Kordac Archiep. Prag.: AAS, XII, 1920, pp. 57-58; Allocutio consistorialis, habita die 16 mensis Decembris anno 1920: AAS, XII, 1920, pp. 585-588; PIUS XI, Litt. Encycl. Ad catholici sacerdotii: AAS, XXVIII, 1936, pp. 24-30; PIUS XII, Adhortatio apost. Menti Nostrae: AAS, XLII, 1950, pp. 657-702; Litt. Encycl. Sacra virginitas: AAS, XLVI, 1954, pp. 161-191; IOANNES XXIII, Litt. Encycl. Sacerdotii Nostri primordia: AAS, LI, 1959, pp. 554-556 Qua de re debitis Nostrae pietatis officiis nolumus deesse erga proximum Decessorem Nostrum, adhuc certe in hominum animis viventem, qui in Romana Synode, sacro almae Urbis adstante planeque assentiente coetu, haec asseveravit: Cumprimis moeremus, quod... nonnulli, allucinationi cuidam indulgentes, putant Ecclesiam catholicam velle aut opportunum ducere ab ecclesiastici caelibatus lege desistere, quae per saeculorum decursum fuit et est sacerdotii praeclarum et nitidissimum ornamentum. Sacri caelibatus nempe lex atque impendenda cura, ut ea diligenter servetur, in mentem semper reducunt memoranda gloriosaque certamina eorum temporum, quibus Ecclesia Dei ad aspera proelia vocata fuit et triplicem rettulit triumphum: nam hoc est insigne victoriae Ecclesiae Christi, conniti ut sit libera, casta, universalis .(76)Allocutio secunda, habita die 26 mensis ianuarii anno 1980: AAS, LII, 1960, p. 226
§38 If the legislation of the Eastern Church is different in the matter of discipline with regard to clerical celibacy, as was finally established by the Council of Trullo held in the year 692,(77)Can. 6, 12, 13, 48: Mansi XI, 944-48, 965. and which has been clearly recognized by the Second Vatican Council,(78)See Decree on the Priestly Ministry and Life, no. l6: AAS 58 (1966), 1015-16 [TPS XI, 461-62]. this is due to the different historical background of that most noble part of the Church, a situation which the Holy Spirit has providentially and supernaturally influenced. §38 Quodsi aliae prorsus leges in orientali Ecclesia de disciplina sacri caelibatus vigent, quas tandem Trullanum Concilium anno DCXCII sanxit(77)Can. 6, 12, 13, 48: MANSI, XI, 944-948, 965 quasque nuper Oecumenicum Concilium Vaticanum Il publice agnovit,(78)Cf Decr. Presbyterorum Ordinis, n. 16: AAS, LVIII, 1966, pp. 1015-1016 aliis id certe rerum locorumque adiunctis, ad electissimam hanc partem catholicae Ecclesiae pertinentibus, est tribuendum, quibus sane omnibus Sanctum Spiritum provido supernoque auxilio suo praefuisse credimus.
We Ourselves take this opportunity to express Our esteem and Our respect for all the clergy of the Eastern Churches, and to recognize in them examples of fidelity and zeal which make them worthy of sincere veneration. Immo etiam hac uti opportunitate iuvat, ut Nostrae existimationis et observantiae sensus universo orientalium Ecclesiarum clero profiteamur, ea libenter fidelitatis pastoralisque diligentiae exempla animadvertentes, quae eum germana dignum veneratione efficiunt.
§39 We find further comforting reasons for continuing to adhere to the observance of the discipline of clerical celibacy in the exaltation of virginity by the Eastern Fathers. We hear within Us, for example, the voice of St. Gregory of Nyssa, reminding us that "the life of virginity is the image of the blessedness that awaits us in the life to come." (79)De Virginitate, 13: PG 381-82. We are no less assured by St. John Chrysostom's treatise on the priesthood, which is still a fruitful subject for reflection. Intent on throwing light on the harmony which must exist between the private life of him who ministers at the altar and the dignity of the order to which his sacred duties belong, he affirmed: ". . . it is becoming that he who accepts the priesthood be as pure as if he were in heaven."(80)De Sacerdotio, 1, 111: PG 48. 642.22 §39 Verumtamen quod laudis praeconium orientales Patres virginitati detulerunt, Nos erigit atque instimulat, ut in sacri caelibatus disciplina perstemus. In Nostro enim recinit animo - ut aliquod afferamus exemplum - vox quaedam S. Gregorii Nysseni, quae monet virginalem vitam illius esse imaginem beatitatis, quae nos futuro maneat saeculo.(79)De Virginitate, 13: PG 381-382 Neque minus non erigit atque recreat ea, quam assidua nunc etiam cogitatione versamus, praedicatio sacerdotii a S. Ioanne Chrysostomo conscripta, cum inde clarius eluceat quam apta sint comprehensione iungendae et privata altaris administri vita et dignitas illa, qua ipse ad sacra munera obeunda eminet: ... ita eum, qui ad sacerdotium ascendat, decet esse castum, quasi in caelo habitet.(80)De Sacerdotio, 1. III, 4: PG 48, 642
§40 Further, it is by no means futile to observe that in the East only celibate priests are ordained bishops, and priests themselves cannot contract marriage after their ordination to the priesthood. This indicates that these venerable Churches also possess to a certain extent the principle of a celibate priesthood and even of the appropriateness of celibacy for the Christian priesthood, of which the bishops possess the summit and fullness.(81)Dogmatic Constitution on the Church, nos. 21, 28, 64: AAS 57 (1965), 24-25; 33-36; 64 [TPS X, 372-73, 378-79, 398].23 §40 Praetereaque ad illud non erit utilitate vacuum animum attendere, quod et in Oriente caelibes tantummodo sacerdotes in episcoporum ordinem ascribuntur iidemque post initum sacerdotium nuptias facere vetantur. Quod quidem non obscure probat aliquem saltem locum et apud illas venerandas Ecclesias obtinere rationes sacerdotii cum caelibatu coniungendi vel etiam cuiusdam convenientiae cum christiano sacerdotio, cuius summum fastigium ac plenitudo penes episcopos sint.(81)CONC. VAT. II, Const. dogm. Lumen gentium, nn. 21, 28, 64: AAS, LVII, 1965, pp. 24-25; 33-36; 64
§41 In any case, the Church of the West cannot weaken her faithful observance of her own tradition. Nor can she be regarded as having followed for centuries a path which instead of favoring the spiritual richness of individual souls and of the People of God, has in some way compromised it, or of having stifled, with arbitrary juridical prescriptions, the free expansion of the most profound realities of nature and of grace. §41 Utcumque res est, occidentalis Ecclesia sese inferiorem in vetusto suo more tenendo praestare nequit; neque eadem putanda est, aut multa per saecula quoddam institisse iter, quod aliquatenus uberiori sanctimoniae ac virtuti sive singulorum animorum sive Dei populi adversaretur potius quam faveret, aut per improbas insolentesque leges impedivisse, ne recondita sive naturae sive gratiae bona libero cursu florescerent.
§42 In virtue of the fundamental norm of the government of the Catholic Church, to which We alluded above, (82)Dogmatic Constitution on the Church, no. 15 while on the one hand, the law requiring a freely chosen and perpetual celibacy of those who are admitted to Holy Orders remains unchanged, on the other hand, a study may be allowed of the particular circumstances of married sacred ministers of Churches or other Christian communities separated from the Catholic communion, and of the possibility of admitting to priestly functions those who desire to adhere to the fullness of this communion and to continue to exercise the sacred ministry. The circumstances must be such, however, as not to prejudice the existing discipline regarding celibacy. §42 Quapropter ex primaria illa norma, quam ad regimen catholicae Ecclesiae spectantem supra commemoravimus,(82)Cf supra, n. 15 duo hoc loco esse statuenda censemus: hinc legem, quae eos, qui in sacros ordines ascribantur, caelibatum libere ac perpetuo eligere iubet, firmam in suo iure manere; illinc licere peculiares perspicere condiciones sacrorum administrorum, qui iam matrimonio coniuncti sive in ecclesiis sive in christianis communitatibus a catholica communione adhuc distinctis vivunt, si, plena huiusmodi communione frui sacroque postea ministerio fungi exoptantes, ad sacerdotalia officia vocentur; ea tamen ratione quae statutae iam disciplinae sacri caelibatus, a clero servandi, non obsit.
And that the authority of the Church does not hesitate to exercise her power in this matter can be seen from the recent Ecumenical Council, which foresaw the possibility of conferring the holy diaconate on men of mature age who are already married.(83)See Dogmatic Constitution on the Church, no. 29: AAS 57 (1965), 36 [TPS X, 380]. Ceteroqui Ecclesiae primores ab hac utenda potestate minime abstinere ex eo colligitur, quod recens Concilium Oecumenicum sapienter censuit, ut sacer nempe diaconatus ordo provectis etiam aetate viris, in matrimonio viventibus, posset conferr.(83)Cf Const. dogm. Lumen gentium, n. 29: AAS, LVII, 1965, p. 36
§43 All this, however, does not signify a relaxation of the existing law, and must not be interpreted as a prelude to its abolition. There are better things to do than to promote this hypothesis, which tears down that vigor and love in which celibacy finds security and happiness, and which obscures the true doctrine that justifies its existence and exalts its splendor. It would be much better to promote serious studies in defense of the spiritual meaning and moral value of virginity and celibacy.(84)Ibid., 47-49 [TPS X, 387-88] §43 Sed haec omnia neque eam, quae iamdudum viget, disciplinam iam labare ostendunt, neque ita sunt accipienda, veluti si eandem legem tollendam praenuntient. Tali igitur ne obsecundetur opinioni, quae animorum non solum vigorem amoremque extenuat, unde caelibatus firmitas et gaudium consequitur, verum etiam rectam obscurat doctrinam, qua in se ipse consistit maximeque illustratur; sed iis potius pervestigationibus studeatur, quibus nobilissima notio ac virtus eximia virginitatis atque caelibatus a quavis criminatione vindicetur.(84)Cf ibid., n. 42: AAS, LVII, 1965, pp. 47-49
§44 Holy virginity is a very special gift. Nevertheless, the whole present-day Church, solemnly and universally represented by the pastors responsible for her welfare (with due respect, as We have said, for the discipline of the Eastern Churches), manifested her absolute faith "in the Holy Spirit that the grace of leading a celibate life, so desirable in the priesthood of the New Testament, will be readily granted by God the Father if those who by ordination share the priesthood of Christ humbly and earnestly ask it together with the whole Church."(85)Decree on the Priestly Ministry and Life, no. 16: AAS 58 (1966), 1015-16 [TPS XI, 462]. §44 Etenim peculiare donum in sacra virginitate est agnoscendum. Attamen universa horum temporum Ecclesia, per suos omnes Pastores, sancti bene conscios officii, legitime praesens eademque, ut diximus, orientalium Ecclesiarum consuetudinis retinens, plane se confidere professa est in Spiritu donum caelibatus, 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.(85)CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 16: AAS, LVIII, 1966, pp. 1015-1016
§45 We wholeheartedly call on the entire People of God to do their duty in bringing about an increase in priestly vocations.(86)See Decree on Training for the Priesthood, no. 2: AAS 58 (1966), 714-15 [TPS XI, 17-19]; Decree on the Priestly Ministry and Life, no. 11: AAS 58 (1966), 1008-09 [TPS XI, 455-56]. We ask them fervently to beg the Father of all, the divine Spouse of the Church, and the Holy Spirit, her principle of life, through the intercession of the Blessed Virgin Mary, Mother of Christ and of His Church, to pour out, especially at present, this divine gift, which the Father certainly does not wish to give stintingly. They should also fervently pray, in like manner, that souls may dispose themselves to receive this gift by a profound faith and a generous love. In this way, in our world which needs God's glory,(87)See Rom 3. 23. priests, ever more perfectly conformed to the one and supreme Priest, will be a real glory to Christ,(88)See 2 Cor 8. 23. and, through them, "the glory of the grace" of God will be magnified in the world of today.(89)See Eph 1. 6. §45 Nos ergo in Nostrum veluti conspectum universum Dei populum mente vocamus, ut, suo perfuncturus munere quam plurimas ad sacerdotium voluntates conciliandi,(86)Cf CONC. VAT. II, Decr. Optatam totius, n. 2: AAS, LVIII, 1966, pp. 714-715; Decr. Presbyterorum Ordinis, n. 11: AAS, LVIII, 1966, pp. 1008-1009 Patrem omnium divinumque Ecclesiae Sponsum Sanctumque Spiritum, eiusdem Ecclesiae animam, eo obsecret atque obtestetur, ut, Beata Virgine Maria eiusdem Christi et Ecclesiae Matre deprecante, hac potissimum aetate supermura eiusmodi domum dilargiantur, quod nullo sane pacto Pater denegat petenti, utque animi ad recipiendum summa fide impensaque caritate sese comportant. Et ita sacerdotes in mundo huius temporis, qui eget gloria Dei,(87)Cf Rom 3,23 ad unius summique Sacerdotis imaginem moribus in dies pressius conformatis, micantis instar fulgoris sint gloria Christi,(88)Cf 2 Cor 8,23 per quos maximis efferatur laudibus gloria gratiae Dei in universa terra.(89)Cf Eph 1,6
§46 Yes, venerable and well-beloved brothers in the priesthood, whom We cherish "with the affection of Christ Jesus," (90)Phil 1. 8. it is indeed this world in which we live, tormented by the pains of growth and change, justly proud of its human values and human conquests, which urgently needs the witness of lives consecrated to the highest and most sacred spiritual values. This witness is necessary in order that the rare and incomparable light radiating from the most sublime virtues of the spirit may not be wanting to our times. §46 Revera, venerabiles ac dilectissimi in sacerdotio Fratres, quos omnes in visceribus Iesu Christi adamamus,(90)Phil 1,8 praesens hic mundus, qui, gravi licet discrimine ob rerum factas progressiones atque mutationes sollicitetur, de honestis tamen nobilibusque rebus, hominum industria partis, merito gloriatur, is ipse, inquimus, magnopere indiget testimonio eorum, qui sacris praestantissimisque animi bonis totos se tradant, ne luce mirabili paeneque divina humani spiritus ad celsissima quaeque enitentis haec nostra careat aetas.
§47 Our Lord Jesus Christ did not hesitate to confide the formidable task of evangelizing the then-known world to a handful of men to all appearances lacking in number and quality. He bade this little flock not to lose heart,(91)See Lk 12. 32. for, thanks to His constant assistance,(92)See Mt 28. 20. through Him and with Him, they would overcome the world. (93)See Jn 16. 33. Jesus has also taught us that the kingdom of God has an intrinsic and unobservable dynamism which enables it to grow "without [man's] knowing it." (94)See Mk 4. 26-29. The harvest of God's kingdom is great, but the laborers, as in the beginning, are few. Actually, they have never been as numerous as human standards would have judged sufficient. But the heavenly King demands that we pray "the Lord of the harvest to send out laborers into His harvest." (95)Mt 9. 37-38. The counsels and prudence of man cannot supersede the hidden wisdom of Him who, in the history of salvation, has challenged man's wisdom and power by His own foolishness and weakness.(96)See 1 Cor 1. 20-31. §47 Iesus Dominus noster paucis admodum viris, quos nemo sane et numero et viribus impares non iudicaret, formidandum munus evangelium usque quaque evulgandi concredere non dubitavit. Sed gregi tam pusillo mandavit ne timeret,(91)Cf Lc 12,32 cum per ipsum atque cum ipso, diuturna scilicet praesentissimi auxilii continuatione,(92)Cf Mt 28,20 victoriam de mundo esset adepturus.(93)Cf Io 16,33 Idem praeterea monuit, Dei regnum tam interiore ac recondita vi sua pollere, qua et increscere et messem edere, etiam dum nescit homo, possit.(94)Cf Mc 4,26-29 Huiusce porro regni messis quidem multa, operarii autem - nunc ut initio - pauci, quin etiam numquam totidem fucrunt, quot humano saltem iudicio sufficere viderentur. Verum caelestis Rex impensas a nobis preces postulat, ut ipse dominus messis mittat operarios in messem suam.(95)Mt 9,37-38 Qua in re humanae prudentiae consiliis praeponderari nequit arcana sapientia Christi, qui semper in memoria reparatae salutis sive hominum sapientiam sive potentiam sua stultitia suaque infirmitate contempsit.(96)Cf 1 Cor 1,20-31
§48 Supported by the power of faith, We express the Church's conviction on this matter. Of this she is certain: if she is prompter and more persevering in her response to grace, if she relies more openly and more fully on its secret but invincible power, if, in short, she bears more exemplary witness to the mystery of Christ, then she will never fall short in the performance of her salvific mission to the world—no matter how much opposition she faces from human ways of thinking or misrepresentations. We must all realize that we can do all things in Him who alone gives strength to souls (97)See Phil 4. 13. and increase to His Church.(98)See 1 Cor 3. 67. §48 Nunc igitur fidei virtute suffulti, quid hac de re sentiat Ecclesia in medium proferimus: quae si alacrius et constantius divinae gratiae obsequatur, si apertius et amplius arcanae eius invictaeque potentiae confidat, si denique Christi mysterium palam pleneque testificetur, pro certo habet se numquam defuturam esse gravissimo illi muneri salutis universo mundo afferendae, quamvis humanae rationes ac falsae rerum species sibi repugnent. Unusquisque se noverit omnia posse in eo, qui solus animos confortat,(97)Cf Phil 4,13 suaeque Ecclesiae incrementum dat.(98)Cf 1 Cor 3,67
§49 We are not easily led to believe that the abolition of ecclesiastical celibacy would considerably increase the number of priestly vocations: the contemporary experience of those Churches and ecclesial communities which allow their ministers to marry seems to prove the contrary. The causes of the decrease in vocations to the priesthood are to be found elsewhere—for example, in the fact that individuals and families have lost their sense of God and of all that is holy, their esteem for the Church as the institution of salvation through faith and the sacraments. The problem must be examined at its real source. §49 Neque vero facile adducimur ut credamus, si ecclesiasticus tollatur caelibatus, continuo ea de causa numerum ad sacra munia vocatorum valde increbrescere. Nostrorum enim dierum usus Ecclesiarum ceterarumque communitatum religiosarum, quae suos sinunt administros nuptias inire, in contrarium prorsus videtur inclinare. Aliunde sane repetendae sunt causae, cur ad sacerdotium vocati numero decreverint. Nam eae ut nonnulla exempla subiciamus, in hoc sunt positae, quod apud singulos domesticosque convictus rerum divinarum ac sacrarum sensus amissus ac paene sit exstinctus, quod ab iis minoris nihilique fere aestimetur Ecclesia, quae sui vi muneris hominum saluti per fidem atque sacramenta prospiciat. Haec igitur quaestio, unde est exorta, ibidem est pervestiganda.
§50 As We said above,(99)See above, no. 10. the Church is not unaware that the choice of consecrated celibacy, since it involves a series of hard renunciations which affect the very depths of a man, presents also grave difficulties and problems to which the men of today are particularly sensitive. In fact, it might seem that celibacy conflicts with the solemn recognition of human values by the Church in the recent Council. And yet more careful consideration reveals that this sacrifice of the human love experienced by most men in family life and given up by the priest for the love of Christ, is really a singular tribute paid to that great love. For it is universally recognized that man has always offered to God that which is worthy of both the giver and the receiver. §50 Quemadmodum iam affirmavimus,(99)Cf supra, n. 10 Ecclesiam minime latet, ei, qui sacrum caelibatum eligat, graves difficultates quaestionesque parmi, quippe cuius vitae commodis multa detrahantur, hominis animum pepitus contingentia; quibus potissimum difficultatibus nostrae huius aetatis homines permoveantur. Videatur enim caelibatus haud congruere cum amplo illo ac praeclaro laudis praeconio, quod Ecclesia inter Oecumenicum Concilium Vaticanum II humanitatis bonis tribuit. Sed si res attentius consideratur, patet sacerdotes, qui Christi caritate ducti amorem proicere dicantur, quo ceteri homines coniugio devincti in sua cuiusque familia fruuntur, re vera ad hunc amorem magnum decus conferre. Nam inter omnes constat, homines munera Deo semper obtulisse, sive iis digna, qui donarent, sive eo, qui eadem susciperet.
§51 Moreover, the Church cannot and should not fail to realize that the choice of celibacy—provided that it is made with human and Christian prudence and responsibility—is governed by grace which, far from destroying or doing violences to nature, elevates it and imparts to it supernatural powers and vigor. God, who has created and redeemed man, knows what He can ask of him and gives him everything necessary to be able to do what his Creator and Redeemer asks of him. St. Augustine, who had fully and painfully experienced in himself the nature of man, exclaimed: "Grant what You command, and command what You will."(100)Conf. X, 29, 40: PL 32. 796. §51 Ecclesia ceteroqui illud neque potest neque debet ignorare, iuvenem ad caelibatum eligendum - si tamen prudentia atque officii conscientia utatur, cum hominis tum Christi asseclae propriis - caelesti gratia dirigi, quae naturam non destruit nec vim ipsi infect, sed eam potius perficit eidemque supernaturales facultates vigoremque donat. Cum enim sciat Deus, qui hominem creavit atque redemit, quid homini imponat, eidem propterea necessaria praebet auxilia, ut, quae eius Creator ac Redemptor ab ipso postulaverit, ad effectum adducere possit. Ait enim S. Augustinus, hominis naturam in semetipso maxime acriterque expertus: Da quod iubes, et Tube quod vis.(100)Conf. X, 29, 40: PL 32, 796
§52 A true knowledge of the real difficulties of celibacy is very useful, even necessary, for the priest, so that he may be fully aware of what his celibacy requires in order to be genuine and beneficial. But with equal fidelity to the truth, these difficulties must not be given greater value or weight than they actually have in the human or religious sphere, or be declared impossible of solution. §52 Sacerdoti autem valde expedit, immo necesse est, ut veras caelibatus difficultates sincero iudicio cognitas habeat, ut prudens ac sciens animadvertat, quae caelibatus ab ipso requirat, ut veri nominis sit virtus et sibimetipsi ceterisque hominibus prosit; at sincero quoque iudicio opus est, ne hisce difficultatibus maius momentum et pondus tribuatur, quam humanarum vel religiosarum rerum adiunctis, in quibus sacerdotes vitam degere solent, neve tales reputentur, quae omnino dissolvi nequeant.
§53 Considering what contemporary scholarly investigation has ascertained, it is not right to continue repeating(101)See above, no. 10. that celibacy is against nature because it runs counter to lawful physical, psychic and affective needs, or to claim that a completely mature human personality demands fulfillment of these needs. Man, created to God's image and likeness,(102)Gn 1. 26-27. is not just flesh and blood; the sexual instinct is not all that he has; man has also, and pre-eminently, understanding, choice, freedom, and thanks to these powers he is, and must remain, the chief work of creation; they give him mastery over his physical, mental and emotional appetites. §53 Nam iniquum est, post ea quae a doctrinarum peritis nostra aetate explorata sunt, asseverando (101)Cf supra, n. 10 pergere, sacrum caelibatum repugnare naturae, quasi legitimis corporis, animi et affectus necessitatibus adversetur, quae compleantur oportet ad hominis naturam omnibus numeris cumulandam atque perficiendam. Homo, qui ad Dei imaginem et similitudinem (102)Gn 1,26-27 creatus est, non totus ex carne constat, neque eius appetitus ad sexum pertinens unus omnibus praestat; homo constat etiam, immo maxime constat ex ratione, voluntate libertateque, quarum facultatum vi rerum universitatis est princeps, seque principem existimare debet, nam iisdem usus homo sive corporis sive animi sive affectuum impetus coërcere didicit.
§54 The true, profound reason for dedicated celibacy is, as We have said, the choice of a closer and more complete relationship with the mystery of Christ and the Church for the good of all mankind: in this choice there is no doubt that those highest human values are able to find their fullest expression. §54 Vera et recondita sacri caelibatus causa - ut supra animadvertimus - in eo posita est, ut sacerdotii candidatus seipsum Christi et Ecclesiae mysterio artiore atque absolutiore quodam necessitudinis vinculo iungere, ad universi humani generis utilitatem, praeoptet. Dubium autem non est, quin summa illa hominis bona in huiusmodi electione maximopere explicari queant.
§55 The choice of celibacy does not connote ignorance of or contempt for the sexual instinct and man's capacity for giving himself in love. That would certainly do damage to his physical and psychological balance. On the contrary, it demands clear understanding, careful self-control and a wise elevation of the mind to higher realities. In this way celibacy sets the whole man on a higher level and makes an effective contribution to his perfection. §55 Quare sacri caelibatus electio minime postulat, ut appetitus ad sexum pertinens atque diligendi facultas sensusque ignorentur et despiciantur - quod quidem corporis animique noceret aequabilitati - sed claram rerum intellegentiam, intentam animi moderationem, sapientemque mentis ad superiora elationem requirit. Hac igitur ratione, cum sacer caelibatus hominem mira dignitate cohonestet, valde reapse confert ad perfectam cumulatamque hominis plenitudinem virtutemque assequendam.
§56 We readily grant that the natural and lawful desire a man has to love a woman and to raise a family is renounced by the celibate in sacred orders; but it cannot be said that marriage and the family are the only way for fully developing the human person. In the priest's heart love is by no means extinct. His charity is drawn from the purest source,(103)See 1 Jn 4. 8-16. practiced in the imitation of God and Christ, and is no less demanding and real than any other genuine love.(104)See 1 Jn 3. 16-18. It gives the priest a limitless horizon, deepens and gives breadth to his sense of responsibility—a mark of mature personality—and inculcates in him, as a sign of a higher and greater fatherhood, a generosity and refinement of heart(105)See 1 Thes 2.11 1Cor.4.15; 1 Cor 6.13; Gal 4.19; 1 Tm 5.1-2. which offer a superlative enrichment. §56 Concedimus sane, naturale ac legitimum optatum, quo homo aliquam mulierem diligere ex eaque liberos suscipere cupit, ab eo post haberi, qui sacri caelibatus lege teneatur; pernegandum tamen est, matrimonium atque familiam unicas esse vitae condiciones, ad integram hominis maturitatem comparandam necessarias. In sacerdotis animo amoris flamma nequaquam restinguitur. Caritas enim, quae e purissimo hauritur fonte (103)Cf 1 Io 4,8-16 atque imitando Deum et Christum servatur, plurimum a sacerdote postulat atque cum ad agendum impellit,(104)Cf ibid., 3,16-18 haud aliter atque verus quilibet amor. Ad hoc caritas campos et fines agendi in immensum veluti diducit; suscepti officii conscientiam, maturioris animi clarum indicium, penitius perpendit et latius extendit; atque in ipso sacerdote plenos et teneros affectus excolit,(105)Cf 1 Thess 2,11; 1 Cor 4,15; 2 Cor 6,13; Gal 4,19; 1 Tim 5,1-2 altioris cuiusdam uberiorisque paternitatis signum; quibus sane affectibus sacerdos cumulatissime ditatur.
§57 All the People of God must give testimony to the mystery of Christ and His kingdom, but this witnessing does not take the same form for all. The Church leaves to her married children the function of giving the necessary testimony of a genuinely and fully Christian married and family life. She entrusts to her priests the testimony of a life wholly dedicated to pondering and seeking the new and delightful realities of God's kingdom. §57 Universa Dei plebs Christi mysterium eiusque regnum testari debet; attamen in huiusmodi edendo testimonio alius ab alio differt. Etenim Ecclesia, hinc filiis suis laicis, nuptiarum foedere coniunctis, id muneris committit, ut vitam profiteantur, in matrimonii inque familiae necessitudinibus servandis, christiano nomine fidelissime pleneque dignam; hinc a sacerdotibus postulat, ut talem vitae rationem profiteantur, quae tota in novissimis atque iucundissimis regni Dei rebus meditandis procurandisque posita sit.
If this means that the priest is without a direct personal experience of married life, he nevertheless will be able through his training, his ministry and the grace of his office, to gain even deeper insights into every human yearning. This will allow him to meet problems of this kind at their source and give solid support by his advice and assistance to married persons and Christian families.(106)See 1 Cor 2. 15. For the Christian family, the example of the priest who is living his life of celibacy to the full will underscore the spiritual dimension of every love worthy of the name, and his personal sacrifice will merit for the faithful united in the holy bond of matrimony the grace of a true union. Quodsi directo ac per se nequit sacerdos coniugii condiciones experiendo cognoscere, ipse tamen, sive ob acceptam disciplinam initumque sacerdotale munus, sive ob suae condicioni divinitus pollicitam gratiam, vim omnem humanitatis intimius etiam perspicere potest; fita ut non modo ad huiusmodi quaestiones in ipso carum fonte intellegendas pervenire, sed etiam suis consiliis coniugibus et christianis familiis validum auxilium ferre queat.(106)Cf 1 Cor 2,15 Nam sacerdos, ad sacri caelibatus normam magno animo vitam dirigens, christianis coniugibus praeclaro erit indicio, humanum amorem, hoc nomine dignam, spirituali vi et significatione pollere; idemque praeterea, se ipsum devovendo, christianis hominibus, matrimonii vinculo sociatis, germanae coniunctionis gratiam merebitur.
§58 By reason of his celibacy the priest is a man alone: that is true, but his solitude is not meaningless emptiness because it is filled with God and the brimming riches of His kingdom. Moreover, he has prepared himself for this solitude—which should be an internal and external plenitude of charity—if he has chosen it with full understanding, and not through any proud desire to be different from the rest of men, or to withdraw himself from common responsibilities, or to alienate himself from his brothers, or to show contempt for the world. Though set apart from the world, the priest is not separated from the People of God, because he has been "appointed to act on behalf of men,"(107)Heb 5. 1. since he is "consecrated" completely to charity(108)See 1 Cor 14. 4 ff. and to the work for which the Lord has chosen him.(109)See Decree on the Priestly Ministry and Life, no. 3: AAS 58 (1966), 993-95 [TPS XI, 444-45]. §58 Equidem non infitiamur, sacerdotem, propter sacrum caelibatum, solitarium hominem esse. Attamen eius solitudo haud putanda est quiddam vastum vel inane, quandoquidem Deo atque ingentibus eius caelestis regni divitiis completur. Accedit quod ad hanc tolerandam solitudinem, quae interius exteriusque caritate affluat oportet, sacerdos se ipse paravit, si tamen eam cogitate elegit: hoc est, non ut, quodam ductus supercilio, a ceteris hominibus distaret; non ut gravibus muneribus, omnium communibus, exsolveretur; non ut a fratribus se secerneret, aut mundum despicatui duceret. Etenim, a mundo segregatus, sacerdos haudquaquam a populo Dei separatur, quoniam pro hominibus constituitur,(107)Heb 5,1 ac totus consecratur cum caritati exercendae,(108)Cf 1 Cor 14,4ss. tum operi ad quod Dominus eum assumpsit.(109)Cf CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 8: AAS, LVIII, 1966, pp. 993-995
§59 At times loneliness will weigh heavily on the priest, but he will not for that reason regret having generously chosen it. Christ, too, in the most tragic hours of His life was alone—abandoned by the very ones whom He had chosen as witnesses to, and companions of, His life, and whom He had loved "to the end"(110)Jn 13. 1. —but He stated, "I am not alone, for the Father is with me." (111)Jn 16. 32. He who has chosen to belong completely to Christ will find, above all, in intimacy with Him and in His grace, the power of spirit necessary to banish sadness and regret and to triumph over discouragement. He will not be lacking the protection of the Virgin Mother of .Jesus nor the motherly solicitude of the Church, to whom he has given himself in service. He will not be without the kindly care of his father in Christ, his bishop; nor will the fraternal companionship of his fellow priests and the love of the entire People of God, most fruitful of consolations, be lacking to him. And if hostility, lack of confidence and the indifference of his fellow men make his solitude quite painful, he will thus be able to share, with dramatic clarity, the very experience of Christ, as an apostle who must not be "greater than he who sent him," (112)Jn 13. 16; 15.18 as a friend admitted to the most painful and most glorious secret of his divine Friend who has chosen him to bring forth the mysterious fruit of life in his own life, which is only apparently one of death.(113)Jn 15. 15-16, 20 §59 Fieri nonnumquam potest, ut sacerdos solitudine gravetur; hanc tamen ob causam, minime cum paenitebit, huiusmodi vitae rationem magno animo elegisse. Ipse namque Christus, tristissimis in rerum adiunctis, solus fuit, atque vel ab illis derelictus, quos testes ac socios suae vitae sibi asciverat, quosque in finem (110)Io 13,1 dilexerat, nihilominus ait: Non sum solus, quia Pater mecum est .(111)Ibid., 16,32 Qui libere optaverit ut totus adhaereat Christo, in eius familiaritate versans atque ex ipso gratiam hauriens, animum in primis ita confirmabit, ut omnum pellere maestitiam omnemque animi debilitationem abiectionemque vincere valeat; ipsi neque deerunt amantissima Deiparae Virginis tutela maternaque Ecclesiae sollicitudo, cui sese addixit; neque Episcopi providentia, qui Christi gratia patris munere fungitur; neque artum fidae amicitiae vinculum cum ceteris in sacerdotio fratribus; neque denique universi populi Dei caritas, consolationis feracissima. Quodsi quorundam hominum animi vel aversi, vel ad suspiciones proni, vel prorsus alieni solitariam sacerdotis vitam plus aequo interdum taedio affecerint, is sibi conscius erit, se significantissima rei veritate ipsam Iesu Christi sortem participare: cum germani apostoli instar, qui esse nequit maior eo qui misit illum,(112)Cf ibid., 13,16; 15,20 tum amici instar, cui divinus Amicus intimos animi sensus, vel doloris vel laetitiae plenos, aperuit; a quo propterea delectus est ut, vitam agens mortis speciem praebentem, arcanos vitae afferret fructus.(113)Cf ibid., 15,15-16.20
§60 Our reflection on the beauty, importance and intimate fittingness of holy virginity for the ministers of Christ and His Church makes it incumbent on those who hold the office of teacher and pastor of that Church to take steps to assure and promote its positive observance, from the first moment of preparation to receive such a precious gift. §60 Ex huiusmodi, quae exposuimus, cogitatis de sacrae virginitatis nitore, gravitate atque recondita convenientia, ad Christi et Ecclesiae ministros quod attinet, fis, qui Magistri Pastorisque partes in Ecclesia sustinent, praegrave onus oritur, omnibus viribus curandi, ut virginitas reapse colatur iam inde ab illa aetate, qua animus ad tam praeclarum suscipiendum donum paratur.
In fact, the difficulties and problems which make the observance of chastity very painful or quite impossible for some, spring, not infrequently, from a type of priestly formation which, given the great changes of these last years, is no longer completely adequate for the formation of a personality worthy of a "man of God." (114)See 1 Tm 6. 11. Etenim difficultates atque molestiae, quae nonnullis sacerdotibus sacri caelibatus conservationem vel asperam vel prorsus impossibilem faciunt, haud raro ex impertita sacrorum alumnis institutione afferuntur, quae, ob recentes rerum conversiones, iam omnino apta haud censenda sit ad Dei hominem (114)Cf 1 Tim 6,11 digne formandum.
§61 The Second Vatican Council has already indicated wise criteria and guidelines to this end. They are in conformity with the progress of psychology and pedagogy, as well as with the changed conditions of mankind and of contemporary society. (115)See Decree on Training for the Priesthood, nos. 3-11: AAS 58 (1966), 715-21 [TPS XI, 19-24]; Decree on the Adaptation and Renewal of the Religious Life, no. 12: AAS 58 (1966), 721 [TPS XI, 147]. It is Our wish that appropriate instructions be drawn up with the help of truly qualified men, treating with all necessary detail the theme of chastity. They should be sent out as soon as possible to provide competent and timely assistance to those who have the great responsibility within the Church of preparing future priests. §61 Qua de re Sacri Concilii Oecumenici Vaticani II Patres iam normas ac praecepta ediderunt sapientissima, non modo cum progressibus disciplinarum de hominis animo deque adulescentium educatione congruentia, sed etiam cum singulorum hominum et sivilis societatis condicionibus convenientia, nostra has aetate valde immutatis.(115)Cf Decr. Optatam totius, nn. 3-11: AAS, LVIII, 1966, pp. 715-721; Decr. Perfectae caritatis, n. 12: AAS, LVIII, 1966, p. 721 Volumus propterea, ut quam primum peculiares condantur leges, quibus de has disciplina late diffuseque, ut par est, agatur, peritis quoque viris ad adiutricem navandam operam arcessitis; ut fis, qui in Ecclesia gravissimum susceperunt munus sacerdotii candidatos instruendi, praesens opportunumque praebeatur subsidium.
§62 The priesthood is a ministry instituted by Christ for the service of His Mystical Body which is the Church. To her belongs the authority to admit to that priesthood those whom she judges qualified—that is, those to whom God has given, along with other signs of an ecclesiastical vocation, the gift of a consecrated celibacy. (116)See above, no. 15. §62 Sacerdotium est ministerium a Christo Iesu institutum, ad inserviendum eius Mystico Corpori, quod est Ecclesia. Quam ob causam illud ad Ecclesiae Auctoritates spectat, ut eos tantum, quos idoneos iudicaverint, ad sacerdotium admittant, hoc est eos, quibus Deus, praeter cetera sacrae vocationis indicia, etiam sacri caelibatus donum concesserit.(116)Cf supra, n. 15
In virtue of such a gift, confirmed by canon law, the individual is called to respond with free judgment and total dedication, adapting his own mind and outlook to the will of God who calls him. Concretely, this divine calling manifests itself in a given individual with his own definite personality structure which is not at all overpowered by grace. In candidates for the priesthood, therefore, the sense of receiving this divine gift should be cultivated; so too, a sense of responsibility in their meeting with God, with the highest importance given to supernatural means. Ex huiuscemodi dono, canonica lege confirmato, vocatur homo ut libera voluntate plenoque sui devovendi studio invitanti Deo obtemperet, eiusque auctoritati mentem atque conscientiam accommodet. In re vera Deus certum aliquem virum vocat, sui ipsius plane compotem, cuius libertatem caelestis gratia neutiquam intercipit. In sacerdotii ergo candidatis animus ita excolendus est, ut divinum munus in se docili ingenio recipiant, et Deo vocanti praesto sint, atque adeo praecipuum locum supernis subsidiis tribuant.
§63 It is likewise necessary that exact account be taken of the physical and psychological state of the candidate in order to guide and orient him toward the priestly ideal; so a truly adequate formation should harmoniously coordinate grace and nature in the man in whom one clearly sees the proper conditions and qualifications. These conditions should be ascertained as soon as signs of his holy vocation are first indicated—not hastily or superficially, but carefully, with the assistance and aid of a doctor or a competent psychologist. A serious investigation of hereditary factors should not be omitted. §63 Sed ratio quoque accurate habeatur oportet de corporis animique candidati condicionibus, ut is apte ad celsum sacerdotii fastigium consequendum dirigi atque institui possit. Quam ob rem ut educatio candidati, cuius verae animi condiciones et facultates iam penitus perspectae sint, reapse id assequatur ad quod spectat, necesse plane est divinae gratiae processum cum naturae processu concinne componat. Quae animi condiciones religiosissima diligentia inspiciendae sunt, ubi primum sacrae vocationis indicia se ostendunt. Cum enim nemini oporteat tumultuario levique iudicio fidem adiungere, ad rem adhibendus quoque erit aliquis medicinae vel, ut Graeco verbo utamur, psychologiae peritus, qui huic investigationi adsit auxiliumque ferat. Neque praetereunda erit accurata pervestigatio, quam anamnesticam appellant, ut probetur utrum candidatus ad sacerdotium idoneus sit, etiam gravissima illa ratione considerata, quae ad animi corporisque bona a parentibus quasi hereditate accepta pertinet.
§64 Those who are discovered to be unfit for physical, psychological or moral reasons should be quickly removed from the path to the priesthood. Let educators appreciate that this is one of their very grave duties. They must neither indulge in false hopes and dangerous illusions nor permit the candidate to nourish these hopes in any way, with resultant damage to himself or to the Church. The life of the celibate priest, which engages the whole man so totally and so delicately, excludes in fact those of insufficient physical, psychic and moral qualifications. Nor should anyone pretend that grace supplies for the defects of nature in such a man. §64 Ii autem, qui, corporis, animi ac morum ratione habita, minus idonei existimentur, statim a sacerdotio capessendo dehortandi sunt. Quare sciant educatores, se ad hoc faciendum gravissimo officio adigi; ne inani spei aut fiduciae periculorum plenae indulgeant, neve ullo modo sinant, sacrorum alumnos hanc spem fovere, cum magno sui et ipsius Ecclesiae detrimento. Tale enim vitae genus, quale caelebs sacerdos agere debet, cum interius exteriusque tam impense divinis rebus vacare iubeat ac tanta indigeat prudentia, candidatum minime admittit, qui, ad corpus, ad animum, ad mores quod attinet, haud satis se praebeat necessariis dotibus ornatura; neque exspectandum est, hac in re divinam gratiam ea, quae naturae desirat, subiecturam esse.
§65 After the capability of a man has been ascertained and he has been admitted to the course of studies leading to the goal of the priesthood, care should be taken for the progressive development of a mature personality through physical, intellectual and moral education directed toward the control and personal dominion of his temperament, sentiments and passions. §65 Statim atque candidatum idoneum esse constiterit, eidemque facultas facta erit iter, quod ad sacerdotium eum perducet, ingrediendi, sedula cura adhibenda erit, ut ipse plenam personae suae maturitatem gradatim per congruam educationem adipiscatur, quae eius corpus, mentem ac mores attingat, adeo ut nativam indolem, animi sensus atque impetus cohibere ac regere valeat.
§66 This will be proved by the firmness of the spirit with which he accepts the personal and community type of discipline demanded by the priestly life. Such a regime, the lack or deficiency of which is to be deplored because it exposes the candidate to grave disorders, should not be borne only as an imposition from without. It should be inculcated and implanted as an indispensable component within the context of the spiritual life. §66 Quam congruam educationem comprobabit ea animi fortitudo, qua fit ut quis privatam et communera vivendi disciplinam, qualem sacerdotalis vita postulat, ultro amplectatur. Haec disciplina, cuius defectio aut enervatio deplorandae sunt, utpote quae ad gravia pericula adducant, non quasi onus extrinsecus impositum ferri debet, sed, ut ita dicamus, intus in animum excipienda atque inserenda, ut vitae spiritualis pars necessaria habeatur.
§67 The educator should skillfully stimulate the young man to the evangelical virtue of sincerity (117)See Mt 5. 37. and to spontaneity by approving every good personal initiative, so that the young man will come to know and properly evaluate himself, wisely assume his own responsibilities, and train himself to that self-control which is of such importance in priestly education. §67 Ars educandi in eo versari debet, ut iuvenes ad sinceritatis virtutem, sacri Evangelii propriam (117)Cf Mt 5,37, et ad sponte agendum conformentur; quod eveniet, si quaevis bona privata incepta foveantur, eo spectantia, ut iuvenis discat se noscere suasque vires recte aestimare, sua onera scienter suscipere, illudque sui ipsius imperium adipisci, quod summi momenti est in sacerdotali educatione impertienda.
§68 The exercise of authority, the principle of which should be maintained firmly, will be animated by wise moderation and a pastoral attitude. It will be used in a climate of dialogue and will be implemented in a gradual way which will afford the educator an ever deepening understanding of the psychology of the young man, and will appeal to personal conviction. §68 Oportet praeterea usus auctoritatis, cuius suprema principia semper firmiter sunt retinenda, non solum sapienti moderatione pastoralique animo fiat, et colloquii instar procedat, sed etiam alumnos per gradus exerceat; adeo ut educator magis magisque iuvenis animum perspicere possit, atque educatio hoc habeat proprium, ut sit praecipue actuosa, idemque iuvenis, ex animi sententia, ad reapse agendum moveatur.
§69 The complete education of the candidate for the priesthood should be directed to help him acquire a tranquil, convinced and free choice of the grave responsibilities which he must assume in conscience before God and the Church. Ardor and generosity are marvelous qualities of youth; illuminated and supported, they merit, along with the blessing of the Lord, the admiration and confidence of the whole Church as well as of all men. None of the real personal and social difficulties which their choice will bring in its train should remain hidden to the young men, so that their enthusiasm will not be superficial and illusory. At the same time it will be right to highlight with at least equal truth and clarity the sublimity of their choice, which, though it may lead on the one hand to a certain physical and psychic void, nevertheless on the other brings with it an interior richness capable of elevating the person most profoundly. §69 Plena ac perfecta sacerdotii candidati educatio eo spectare debet, ut is tranquillo animo, scienter et libere gravia ea munera eligat, quae ipsi aliquando summa religione coram Deo et Ecclesia erunt suscipienda. Animi ardor atque magnitudo sane mira sunt iuvenum ornamenta, quae, si recte excolantur atque firmentur, eiusmodi sunt, ut non modo caelestia praesidia, verum etiam admirationem et fiduciam Ecclesiae, immo et universorum hominum, ipsis concilient. Iuvenes nulla lateat earum difficultatum, quas huiusmodi vitae genus eligentes in se ipsi aut in hominum societate reapse in posterum experientur, ut sui animi inflammatio ne levis aut inanis evadat; at una cum difficultatibus aequum erit iisdem in sua luce ostendere, non minore veritate et claritate, sublimem electae vitae praestantiam; quae quidem, si hinc personae humanae vacuum quoddam in corpore et in animo parat, hinc nihilominus talem affert spiritualem plenitudinem, quae valeat sacerdotis vitam pepitus afficere et ad summum evehere perfectionis fastigium.
§70 Young candidates for the priesthood should be convinced that they cannot follow their difficult way without a special type of asceticism proper to themselves and more demanding than that which is required of the other faithful. It will be a demanding asceticism but not a suffocating one which consists in the deliberate and assiduous practice of those virtues which make a man a priest: self-denial in the highest degree—an essential condition if one would follow Christ; (118)See Mt 16. 24; Jn 12. 25. humility and obedience as expressions of internal truth and of an ordered liberty; prudence, justice, courage and temperance—virtues without which it is impossible for true and profound religious life to exist; a sense of responsibility, fidelity and loyalty in the acceptance of one's obligations; a balance between contemplation and action; detachment and a spirit of poverty, which will give tone and vigor to evangelical freedom; chastity, the result of a persevering struggle, harmonized with all the other natural and supernatural virtues; a serene and secure contact with the world to whose service the young man will dedicate himself for Christ and for His kingdom. §70 Iuvenes persuasum habeant, se arduum huiusmodi iter terere non posse, visi peculiarem asceseos disciplinam amplectantur, communia officia ceterorum christifidelium exsuperantem atque sacerdotii candidatorum propriam. Asceticam disciplinam dicimus, severam quidem, non autem animos opprimentem, quae coniunctam habeat consciam assiduamque earum virtutum exercitationem, quae efficiunt, ut sacerdos a ceteris hominibus distinguatur. Hae virtutes sunt: summum se devovendi studium - quae necessaria conditio est, ut quis Christi assecla fiat;(118)Cf ibid., 16,24; Io 12,25 humilitas atque oboedientia, quae interiorem veritatem recteque ordinatam libertatem significant; prudentia et iustitia, fortitudo atque temperantia, sine quibus veri nominis religiosa vita, eaque excellens, haberi nequit; egregia officii conscientia; fidelitas ac probitas in muneribus gerendis; actuosae et contemplativae vitae apta coniunctio; animi a terrestribus rebus abalienatio paupertatisque studium, e quibus suam vim et virtutem accipit evangelica libertas; castitas, numquam intermisso visu comparata, cum ceteris naturalibus et supernaturalibus virtutibus pulchre conveniens; animi serenitas ac securitas in commercio habendo cum hominibus, quorum causa sacerdotii candidatus Christo eiusque regno sese aliquando devovebit.
In such a way the aspirant to the priesthood will acquire, with the help of a divine grace, a strong, mature and balanced personality, a combination of inherited and acquired qualities, harmony of all his powers in the light of the faith and in intimate union with Christ, whom he has chosen for himself and for the ministry of salvation to the world. Hac via sacrorum alumnus, iuvante Dei gratia, vir evadet aequo, forti ac maturo animo praeditus; in quo scilicet nativae vires cum virtutibus labore partis conspirabunt, omnesque facultates mirum in modum inter se cohaerebunt, cum eas illuminent fides atque coniunctio cum Christo, qui illum elegit, ut sibi famularetur et salutis administer humano generi fieret.
§71 However, to judge with more certainty the young man's fitness for the priesthood and to have successive proofs of his attained maturity on both the human and supernatural levels—for "it is more difficult to conduct oneself correctly in the service of souls because of dangers coming from outside" (119)St. Thomas Aquinas, Summa Theol., II-II, q. 184, a. 8 c. —it will be advisable to have a preliminary trial period before the observance of holy celibacy becomes something definitive and permanent through ordination to the priesthood.(120)See Decree on Training for the Priesthood, no. 12: AAS 58 (1966), 721 [TPS XI, 24-25]. §71 Attamen, quo certius constet, iuvenem ad sacerdotium idoneum esse, et deinceps testimoniis probetur eundem humanam ac supernaturalem maturitatem adeptum esse - est enim difficilius bene conversari cum cura animarum, propier exteriora pericula (119)S. THOMAS, Summa Theol., II II, q. 184, a. 8 c. - oportet sane sacri caelibatus observantia certis spatiis experimento probetur, antequam per presbyteratus ordinem stabilis ac perpetua evadat.(120)Cf CONC. VAT. II, Decr. Optatam totius, n. 12: AAS, LVIII, 1966, p. 721
§72 Once moral certainty has been obtained that the maturity of the candidate is sufficiently guaranteed, he will be in a position to take on himself the heavy and sweet burden of priestly chastity as a total gift of himself to the Lord and to His Church. §72 Cum pro viribus probatum erit, maturitatem sacerdotii candidati satis iam firmitatis habere, tunc ipse profecto poterit grave et suave sacerdotalis castitatis onus suscipere, tamquam plenam sui ipsius donationem Christo eiusque Ecclesiae factam.
In this way, the obligation of celibacy, which the Church makes a condition of Holy Orders, is accepted by the candidate through the influence of divine grace and with full reflection and liberty, and, as is evident, not without the wise and prudent advice of competent spiritual directors who are concerned not to impose the choice, but rather to dispose the candidate to make it more consciously. Hence, in that solemn moment when the candidate will decide once and for his whole life, he will not feel the weight of an imposition from outside, but rather the interior joy that accompanies a choice made for the love of Christ. Ita enimvero sacrorum alumnus, divina aspirante gratia, caelibatus legem, quae ex voluntate Ecclesiae cum sacerdotali ordine re vera coniungitur, plane conscius ac liber in se suscipiet, non sine tamen, uti patet, prudenti et sapienti probatorum pietatis magistrorum consilio, quorum erit magnam ac liberam optionem factam non iniungere, sed magis consciam reddere. Atque eo gravissimi temporis momento, in quo totius futurae vitae suae cursus vertetur, candidatus non modo externae cuiusdam vexationis opus non persentiet, sed potius ex optione illa propter Christi amorem peracta magnam hauriet laetitiam.
§73 The priest must not think that ordination makes everything easy for him and screens him once and for all from every temptation or danger. Chastity is not acquired all at once but results from a laborious conquest and daily affirmation. Our world today stresses the positive values of love between the sexes but has also multiplied the difficulties and risks in this sphere. In order to safeguard his chastity with all care and affirm its sublime meaning, the priest must consider clearly and calmly his position as a man exposed to spiritual warfare against seductions of the flesh in himself and in the world, continually renewing his resolution to give an ever increasing and ever better perfection to the irrevocable offering of himself which obliges him to a fidelity that is complete, loyal and real. §73 Sacerdos nullo modo existimet, sacra ordinatione suscepta, sibi iam omnia facilia reddi, aut se a quibusvis vitiorum illecebris vel periculis in perpetuum iam tutum fore. Castitas non eiusmodi virtus est, ut quis tam semel in perpetuum adipiscatur; sed magno labore et cotidiana exercitatione comparatur. Nostra haec aetas magnopere germana bona extollit illius amoris, qui ad mutuum utriusque sexus commercium pertinet; sed hac in re, pro dolor, difficultates et pericula etiam multiplicavit. Quapropter, ad castitatis bonum omni diligentia tuendum, atque ad excelsam huius virtutis dignitatem palam testandam, necesse prorsus est, ut sacerdos aperto ac sereno animo suam condicionem consideret, hoc est, se existimet iugi spirituali certamini obnoxium, adversus cupiditatum illecebras, quas in se ipso et in mundo experietur; ac praeterea sine intermissione propositum renovet, magis magisque irrevocabile sui ipsius donum perficiendi, cui idem plenam ac sinceram reapse praestare debet.
§74 Christ's priest will daily receive new strength and joy as he deepens in meditation and prayer the motives for his gift and the conviction that he has chosen the better part. He will ask humbly and perseveringly for the grace of fidelity, never denied to those who ask it sincerely. At the same time he will use the natural and supernatural means at his disposal. In particular he will not disregard those ascetical norms which have been substantiated by the Church's experience and are no less necessary in modern circumstances than in former times.(121)See Decree on the Priestly Ministry and Life, nos. 16, 18: AAS 58 (1966), 1015-16, 1019 [TPS XI, 461-62, 463-64]. §74 Christi sacerdos novam vim novamque laetitiam percipiet, si cotidie precando meditandoque altius donationis suae causas exploraverit atque in dies magis persuasum habuerit, se optimam partem elegisse. Hanc ob causam sacerdos humiliter et perseveranter fidelitatis gratiam implorabit, iis defuturam numquam, qui illam sincero animo postulaverint, ad id naturalibus et supernaturalibus subsidiis, quae ipsi praesto sunt, simul adhibitis. Ac praesertim sedulo servandas curabit illas asceseos normas, quae in Ecclesia experiendo iam comprobatae sunt, quaeque in praesentibus rerum adiunctis, non minus quam anteacta aetate, necessariae videntur.(121)Cf CONC. VAT. II, Decr. Presbyterorum Ordinis, nn. 16, 18: AAS, LVIII, 1966, pp. 1015-1016; 1019
§75 The priest should apply himself above all else to developing, with all the love grace inspires in him, his close relationship with Christ, and exploring this inexhaustible and enriching mystery; he should also acquire an ever deeper sense of the mystery of the Church. There would be the risk of his state of life seeming unreasonable and unfounded if it is viewed apart from this mystery. §75 In primis sacerdos, quam maximo potest amore, divina gratia indito, det operam excolendae intimae suae cum Christo coniunctioni, eiusque inexhausto ac beatitudinis pleno mysterio investigando. Studeat praeterea Ecclesiae mysterium praeclarius perspicere, a quo seiuncta sacerdotalis vitae conditio in periculo est, ne vana atque absurda ipsi videatur.
Priestly piety, nourished at the table of God's word and the Holy Eucharist, lived within the cycle of the liturgical year, inspired by a warm and enlightened devotion to the Virgin Mother of the supreme and eternal High Priest and Queen of the Apostles,(122)See Decree on the Priestly Ministry and Life, no 18 will bring him to the source of a true spiritual life which alone provides a solid foundation for the observance of celibacy. At vero, si pietas sacerdotalis a purissimis divini Verbi et sanctissimae Eucharistiae fontibus alimoniam ducat; si cum actione liturgica vitaliter coniungatur; si denique tenero et conscio cultu fulciatur SS. Virginis, summi et aeterni Sacerdotis Matris eiusdemque Apostolorum Reginae(122)Cf ibid., n. 18, tunc sacerdos scaturigines attinget ipsius germanae spiritualis vitae, quae sola efficit, ut sacrae virginitatis conservatio veluti in firmissimo fundamento consistat.
§76 In this way the priest, with grace and peace in his heart, will face with generosity the manifold tasks of his life and ministry. If he performs these with faith and zeal he will find in them new occasions to show that he belongs entirely to Christ and His Mystical Body, for his own sanctification and the sanctification of others. The charity of Christ which urges him on, (123)See 2 Cor 5. 14. will help him not to renounce his higher feelings but to elevate and deepen them in a spirit of consecration in imitation of Christ the High Priest, who shared intimately in the life of men, loved and suffered for them, (124)See Heb 4. 15. and of Paul the Apostle who shared in the cares of all (125)See 1 Cor 9. 22; 2 Cor 11. 29. in order to bring the light and power of the Gospel of God's grace to shine in the world. (126)See Acts 20. 24. §76 Sacerdos, qui divina gratia atque interiore pace fruatur, forti sane animo vitae suae suique ministerii multiplicia munera tueri valet; nam, dum fide ac religionis studio permotus eadem obeat, novas occasiones nanciscitur testandi, se totum ad Christum pertinere ad eiusque Mysticum Corpus, ut sanctitudinem sibi aliisque hominibus romparet. Caritas Christi, quae eum urget,(123)Cf 2 Cor 5,14 opem et auxilium feret, non ut potissimos animi sui sensus cohibeat, sed ut eosdem sublimiores et altiores reddat; idque efficiet devovendi se studio, sicut Christus, summus sacerdos, qui artissimam vitae communionem cum hominibus habuit, eos dilexit et pro ipsis passus est;(124)Cf Heb 4,15 sicut etiam Paulus Apostolus, qui omnium sollicitudines participabat,(125)Cf 1 Cor 9,22; 2 Cor 11,29 ut in mundo lucem et virtutem Evangelii gratiae Dei testificaretur.(126)Cf Act 20,24
§77 Rightly jealous of his full self-giving to the Lord, the priest should know how to guard against emotional tendencies which give rise to desires not sufficiently enlightened or guided by the Spirit. He should beware of seeing spiritual or apostolic pretexts for what are in fact dangerous inclinations of the heart. §77 Sollicitudine actus integrum servandi donum suipsius Christo factura, sacerdos sese tueatur ab iis animi impulsionibus, qui affectus gignunt haud satis cum rationis lumine et moderamine consentaneos, neque necessitates vitae spiritualis vel apostolatus tamquam causas afferat ad excusandas animi propensiones, quae reapse periculorum plenae sunt habendae.
§78 The priestly life certainly requires an authentic spiritual intensity in order to live by the Spirit; (127)See Gal 5. 25. it requires a truly virile asceticism—both interior and exterior—in one who, belonging in a special way to Christ, has in Him and through Him "crucified the flesh with its passions and desires," (128)See Gal 5. 24. not hesitating to face arduous and lengthy trials in order to do so. (129)See 1 Cor 9. 26-27. In this way Christ's minister will be the better able to show to the world the fruits of the Spirit, which are "charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, chastity." (130)Gal 5. 22-23. §78 Sacerdotalis vita flagrans studium postulat pietatis verae ac sincerae, vi cuius sacri administri Spiritu vivant, Spiritu et ambulent;(127)Cf Gal 5,25 postulat internam atque externam christianae asceseos disciplinam virili animo vere dignam, quemadmodum eos adderet qui, et peculiari quodam nomine Christo famulentur, et in ipso et propter ipsum carnem suam crucifixerunt cum vitiis et concupiscentiis suis;(128)Ibid., 5,24 atque adeo minime dubitant ardua ac diuturna inire certamina.(129)Cf 1 Cor 9,26-27 Quae si praestiterit, Christi administer apertius mundo ostendere poterit fructus Spiritus, qui sunt: caritas, gaudium, pax, patientia, benignitas, bonitas, longanimitas, mansuetudo, fides, modestia, continentia, castitas.(130)Gal 5,22-23
§79 Moreover, priestly chastity is increased, guarded and defended by a way of life, surroundings and activity suited to a minister of God. For this reason the "close sacramental brotherhood (131)See Decree on the Priestly Ministry and Life, no. 8: AAS 58 (1966), 1003 [TPS XI, 452]. which all priests enjoy in virtue of their ordination must be fostered to the utmost. Our Lord Jesus Christ has taught the urgency of the new commandment of charity. He gave a wonderful example of it when He instituted the sacrament of the Eucharist and the Catholic priesthood, (132)See Jn 13. 15 and 34-35. and prayed to His Heavenly Father that the love the Father bore for Him from all eternity should be in His ministers and that He too should be in them.(133)See Jn 17. 26 §79 Sacerdotalis castitas invalescit, custoditur ac defenditur eo etiam vivendi genere, iis socialibus condicionibus iisque artibus, quae Dei administrorum sunt propriae; quare omnino oportet quam maxime illam foveri intimam fraternitatem sacramentalem (131)Cf CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 8: AAS, LVIII, 1966, p. 1003, qua sacerdotes omnes ob sacrum Ordinem susceptum fruuntur. Dominus Iesus docuit urgere novum praeceptum caritatis; idque exemplo suo mirum in modum testatus est, tunc praesertim cum SS. Eucharistiae et catholici sacerdoeei sacramenta instituit,(132)Cf Io 13,15 et 34-35 atque caelestem Patrem rogavit, ut dilectio, qua abeoex omni aeternitate diligeretur, in illis esset, et ipse in illis.(133)Cf ibid., 17,26
§80 So the unity of spirit among priests should be active in their prayers, friendship and help of all kinds for one another. Ore cannot sufficiently recommend to priests a life lived in common and directed entirely toward their sacred ministry; the practice of having frequent meetings with a fraternal exchange of ideas, counsel and experience with their brother priests; the movement to form associations which encourage priestly holiness. §80 Perfecta sit igitur inter sacerdotes animorum coniunctio, ae frequens inter eos foveatur precationum, serenae amicitiae et cuiusvis mutuae opis commercium. Nec satis umquam sacerdotibus commendabitur quaedam vitae communis forma. ut sacerdotale munus magis magisque pietate imbuatur; vel frequens conventuum consuetudo, in quibus ipsi fraterno more cogitata, hortamenta et experimenta inter se communicent; vel denique consociationum incrementum, ad sacerdotalem sanctitudinem incitandam spectantium.
§81 Priests should reflect on the advice of the Council, (134)See Decree on the Priestly Ministry and Life, no. 8: AAS 58 (1966), 1003-05 [TPS XI, 452-53]. which reminds them of their common sharing in the priesthood so that they may feel a lively responsibility for fellow priests troubled by difficulties which gravely endanger the divine gift they have. They should have a burning charity for those who have greater need of love, understanding and prayer, who have need of prudent but effective help, and who have a claim on their unbounded charity as those who are, and should be, their truest friends. §81 Sacerdotes diligentissime perpendant Concilii Vaticani II monitum,(134)Decr. Presbyterorum Ordinis, n. 8: AAS, LVIII, 1966, pp. 1003-1005 quo invitantur ad mutuam sensuum communionem fovendam, ut penitus sentiant in se sortem recidere suorum in sacerdotio fratrum, qui difficultatibus laborent ac divinum donum, quod in ipsis est, in grave discrimen adduci patiantur. Erga eos caritate flagrent, utpote qui magis quam ceteri amore, benevolentia, precious et auxiliis prudentibus efficacibusque indigeant, atque iustam habeant causam, cur inexhausta illorum caritate nitantur, qui prae ceteris verissimi ipsorum amici sunt atque esse debent.
§82 Venerable brothers in the episcopacy, priest and ministers of the altar, by way of completing and leaving a remembrance of this written conversation with you, we should like to suggest this resolution to you: that on the anniversary of his ordination, or on Holy Thursday when all are united in spirit commemorating the mystery of the institution of the priesthood, each one should renew his total gift of himself to Christ our Lord; reviving in this way the awareness that He has chosen you for His divine service, and repeating at the same time, humbly and courageously, the promise of our unswerving faithfulness to His love alone in your offering of perfect chastity.(135)See Rom 12. 1. §82 Denique, ut Nostri huius epistolaris colloquii quoddam quasi complementum et monumentum tradamus, vos, Venerabiles in Episcopatu Fratres, vosque, sacerdotes, altaris administri, hortari velimus, ut unusquisque vestrum quotannis, anniversario die suscepti sacerdotii, aut omnes una simul animo coniuncti feria V in Cena Domini, quo religiosissimo die sacerdotium institutum est, propositum ineatis plenam fidentemque vestram ipsorum donationem olim Christo Domino factam renovandi, nec non conscientiam in vobis excitandi vestrae ad sacra munera electionis, ac denique cum humilitate et animi fortitudine iterum Christo pollicendi, vos unico eius amori vestraeque castissimae donationi (135)Rom 12,1 in perpetuum futuros esse fideles.
§83 Now, with fatherly love and affection, Our heart turns anxiously and with deep sorrow to those unfortunate priests who always remain Our dearly beloved brothers and whose absence We keenly regret. We speak of those who, retaining the sacred character conferred by their priestly ordination, have nonetheless been sadly unfaithful to the obligations they accepted when ordained. §83 Nunc vero, paterno amore, magna trepidatione ac dolore cogitatio Nostra fertur ad infelices illos Nostros in sacerdotio fratres, sed semper dilectissimos ac desideratissimos, qui, cum in animo Impressum gerant sacrum signum per Presbyteratus ordinem collatum, nihilominus ab officiis in sacerdotali consecratione susceptis misere desciverunt.
Their sad state and its consequences to priests and to others move some to wonder if celibacy is not in some way responsible for such dramatic occurrences and for the scandals they inflict on God's People. In fact, the responsibility falls not on consecrated celibacy in itself but on a judgment of the fitness of the candidate of the priesthood which was not always adequate or prudent at the proper time, or else it falls on the way in which sacred ministers live their life of total consecration. Quae lugenda illorum condicio, atque damna inde publice privatimque consecuta, in causa sunt cur nonnulli secum quaerant, utrum huiusmodi infelices casus ac prava exempla, quibus populus Dei offenditur, caelibatui ipsi sint quodammodo tribuenda. Immo contra, nihil in sacro caelibatu culpae haeret. Haec omnia in re vera acciderunt, vel quia non semper opportuno tempore de sacerdotii candidati dotibus certum ac prudens iudicium latum est, vel quia sacrorum administrorum vivendi ratio cum officiis vitae suae Deo integre dicatae non omnino concinuit.
§84 The Church is very conscious of the sad state of these sons of hers and judges it necessary to make every effort to avert or to remedy the wounds she suffers by their defection. Following the example of Our immediate predecessors, We also have, in cases concerning ordination to the priesthood, been prepared to allow inquiry to extend beyond the provisions of the present canon law (136)See Code of Canon Law, can. 214. to other very grave reasons which give ground for really solid doubts regarding the full freedom and responsibility of the candidate for the priesthood and his fitness for the priestly state. This has been done to free those who, on careful judicial consideration of their case, are seen to be really unsuited. §84 Ecclesia maxime sollicita est de infelici horum filiorum sorte, atque adeo suum esse ducit, omnem curam adhibere ad praecavenda vel sananda vulnera, quae ex eorum defectione accepit. Vestigiis insistentes proximorum Decessorum Nostrorum, decernere voluimus, ut in iudiciis ad sacerdotalem ordinationem spectantibus, instituendae investigationes ad alios eosque gravissimos casus et rationes extendantur, in vigenti iure canonico non recensitos,(136)Cf C.I.C., can. 214 cum inde gravia ac vera dubia oriri possint de sacerdotii candidatorum plena libertate et conscientia in oneribus suscipiendis, nec non de eorundem habilitate ad sacerdotalem vitam amplectendam; eo sane consilio, ut ab oneribus eximantur quotquot in legitimo iudicio reapse non idonei declarati sint.
§85 The dispensations which are granted after such considerations—a minimal percentage when they are compared with the great number of good, worthy priests—provide in justice for the spiritual salvation of the individual and show at the same time the Church's concern to safeguard celibacy and the complete fidelity of all her ministers. In granting such dispensations the Church always acts with heartfelt regret, especially in the particularly lamentable cases in which refusal to bear worthily this sweet yoke of Christ results from crises in faith, or moral weakness, and is thus frequently a failure in responsibility and a source of scandal to the Christian people. §85 Quae dispensationes, uti aiunt, hac in re forte concedantur, - quae paucissimae profecto putandae sunt si cum magno numero sacerdotum sanorum ac dignorum comparentur - simul ex iustitia singulorum spirituali bono prospiciunt, simul Ecclesiae curas ostendunt, ut lex sacri caelibatus firma mancat eademque ab omnibus sacris administris integre fideliterque servetur. Ecclesia, ita se gerens, semper magno cum maerore procedit, praesertim cum casus occurrunt singulariter dolendi: cum videlivet qui suave Christi iugum digne ferre recusant, iidem hoc faciunt ob fidem in discrimen adductam vel ob corruptos mores, ac propterea scienter saepe nec sine christiani populi offensione.
§86 If these priests knew how much sorrow, dishonor and unrest they bring to the holy Church of God, if they reflected on the seriousness and beauty of their obligations and on the dangers to which they are exposed in this life and in the next, there would be greater care and reflection in their decisions; they would pray more assiduously and show greater courage and logic in forestalling the causes of their spiritual and moral collapse. §86 O si scirent hi sacerdotes quantum angoris, quantum dedecoris, quantum trepidationis sanctae Dei Ecclesiae afferunt; o si cogitarent quae fuerunt susceptorum munerum gravitas et praestantia, quaeve pericula in hac vita et in futura adeunt, cautiores utique et prudentiores essent in consiliis capiendis, promptiores in precibus Deo fundendis, atque subtiliores acrioresque in causis praecavendis eiusmodi spiritualis et moralis defectionis.
§87 Mother Church takes particular interest in what befalls young priests who, no matter how great the zeal and enthusiasm with which they entered the sacred ministry, have nevertheless been troubled later on in performing their duties by feelings of hopelessness, doubt, desire, or folly. Hence, especially in these circumstances, it is the wish of the Church that every persuasive means available be used to lead our brothers from this wavering state and restore to them peace of soul, trust, penance, and their former zeal. It is only when no other solution can be found for a priest in this unhappy condition that he should be relieved of his office. §87 Sed mater Ecclesia peculiari quadam cogitatione se ad eorum casum sacerdotum florentis adhuc aetatis convertit, qui, quamvis magno animi ardore atque sedula industria sacrum ministerium secuti sint, postea tamen in alacri sacri muneris perfunctione nonnihil vel desperationis, vel dubitationis, vel libidinis, vel insaniae sensitius affecti sunt. Quapropter in bis praesertim rerum adiunctis putat Ecclesia nihil non esse temptandum, ut vacillane labansque frater persuasione possit ad animi tranquillitatem, ad fiduciam, ad paenitentiam atque ad pristinam resumendam alacritatem revocari. Atque tunc tantum cum visum fuerit fieri non posse ut sacerdos ad bonam frugem compellatur, tum demum infelix Dei minister a sibi concredito munere exsequendo eximetur.
§88 There are some whose priesthood cannot be saved, but whose serious dispositions nevertheless give promise of their being able to live as good Christian lay people. To these the Holy See, having studied all the circumstances with their bishops or with their religious superiors, sometimes grants a dispensation, thus letting love conquer sorrow. In order, however, that her unhappy but always dear son may have a salutary sign of her maternal grief and a keener remembrance of the universal need of God's mercy, in these cases she imposes some works of piety and reparation. §88 Quodsi aliquando fiat ut, quamvis is reduci non possit ad sacerdotii partes rursus sustinendas, sinceram tamen bonamque ostendat voluntatem christianae vitae ducendae, ut laicum decet, Apostolica Sedes, omnibus diligentissime perpensis, collatisque cum loci Ordinario vel cum Superiore religioso consiliis, potiorem habens amorem quam dolorem, postulatam dispensationem interdum concedit, nonnullis pariter pietatis et expiationis operibus eam ob causam iniunctis, ut in filio misero, at semper amato, salutare permaneat signum materni Ecclesiae maeroris, utque in eiusdem animo vividior insideat recordatio, omnibus opus esse divina misericordia.
§89 Inspiring this discipline, which is at once severe and merciful, are justice and truth, prudence and reserve. It is without doubt a discipline which will confirm good priests in their determination to live lives of purity and holiness. At the same time it will be a warning to those aspiring to the priesthood. Guided by the wisdom of those who educate them, they will approach their priesthood fully aware of its obligations and entirely forgetfully of self, responding generously to divine grace and the will of Christ and His Church. §89 Quae quidem disciplina, severa pariter et misericordiae plena, semperque ad normas iustitiae et veritatis, summae prudentiae et cautionis conformata, provul dubio valde proderit ad probos sacerdotes confirmandos in proposito integre sancteque vivendi; item sacrorum alumnos monebit, ut sapienti educatorum praeceptorumque moderatione ad altare accedant suscipiendi officii plane conscii, sui ipsorum commodi obliti, studioque inflammati divinae gratiae impulsionibus et Christi eiusque Ecclesiae voluntati obtemperandi.
§90 Finally, and with deep joy, We thank our Lord because many priests who for a time had been unfaithful to their obligations have again, with the grace of the High Priest, found the path and given joy to all by becoming anew exemplary pastors. With admirable good will, they used all the means which were helpful to ensure their return, especially an intense life of prayer, humility, persevering effort sustained by regular reception of the Sacrament of Penance. §90 Denique facere non possumus, quin ingenti cum laetitia grates Deo eam ob causam persolvamus, quod animadvertimus, nonnullos ex iis, qui pro aliquamdiu a suscepto onere desciverant, tam diligenter usos esse omnibus subsidiis ad rem idoneis, in primisque supplici precatione, humilitatis exercitatione, tenaci animi contentione, crebro sacrac Paenitentiae lavacro, ut summi Sacerdotis dono ad rectam viam reversi sint iterumque lectissimi eiusdem summi Sacerdotis ministri magno cum omnium gaudio facti.
§91 There is an irreplaceable and very effective means to ensure for our dear priests an easier and happier way of being faithful to their obligations, and it is one which they have the right and duty to find in you, venerable brother bishops. It was you who called them and destined them to be priests; it was you who placed your hands on their heads; with you they are one in sharing the honor of the priesthood by virtue of the Sacrament of Orders; it is you whom they make present in the community of the faithful; with you they are united in a spirit of trust and generosity since, in as far as is compatible with their order, they take upon themselves your duties and concerns.(137)See Dogmatic Constitution on the Church, no. 28: AAS 57 (1965), 34-35 [TPS X, 378-79]. In choosing a life dedicated to celibacy they follow the ancient examples of the prelates of the East and West; this provides a new motive for union between bishop and priest and a sound hope that they will live together more closely. §91 Quo autem dilectissimi Nobis sacerdotes sumpta murria facilius et iucundius tueri possint, iure iidem gaudent officioque adstringuntur, Venerabiles Fratres, summo vestro prorsusque necessario auxilio fruendi. Cum enim vos in sacrorum alumnorum numerum eos asciveritis, ad sacerdotium ineundum institueritis, eorumque capiti manus imposueritis, ii propterea sive dignitatis sacerdotalis causa, sive sacri Ordinis vi, quam maxime vobiscum coniunguntur, atque vestram in christifidelium communitatibus sibi commissis personam gerunt. Quare vobiscum iidem erecto fortique animo sociantur, utpote qui, in suo quisque gradu, partes vestras vestrasque curas in se recipiant.(137)Cf CONC. VAT. II, Const. dogm. Lumen gentium, n. 28: AAS, LVII, 1965, pp. 34-35 Quoniam vero, sacrum caelibatum eligentes, Praesulum exemplum secuti sunt, iam antiquitus sive in Oriente sive in Occidente vigens, fit idcirco ut nova inde oriatur necessitudinis ratio inter Episcopum et sacerdotem, eademque penitius in vitae traducatur actionem.
§92 The love which Jesus had for His Apostles showed itself very clearly when he made them ministers of His real and Mystical Body; (138)See Jn chaps. 13-17. and even you in whose person "Our Lord Jesus Christ, the high priest, is present in the midst of those who believe," (139)Dogmatic Constitution on the Church, no. 21: AAS 57 (1965), 24 [TPS X, 372-73]. know that you owe the best part of your hearts and pastoral care to your priests and to the young men preparing to be priests.(140)Decree on the Priestly Ministry and Life, no. 7: AAS 58 (1966), 1001-03 [TPS XI, 450-52]. In no other way can you better show this conviction than in the conscious responsibility and sincere and unconquerable love with which you preside over the education of your seminarians, and help your priests in every way possible to remain faithful to their vocation and their duties. §92 Perinde ac Iesus dulcissimam caritatem suam erga discipulos tum magis ostendit, cum eos ministros fecit sui veri ac Mystici Corporis,(138)Cf Io cc. 13-17 ita et vos, per quos adest in medio credentium Dominus Iesus Christus, Pontifex Summus,(139)CONC. VAT. II, Decr. Lumen gentium n. 21: AAS, 1965, p. 24 vestrum esse haud ignoratis, potissimum amorem praccipuasque sollicitudines ad sacerdotes atque ad sacri ministerii tirones convertere.(140)CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 7: AAS, LVIII, 1966, pp. 1001-1103 Numquam profecto opportunius firmam hanc persuasionem vestram patefacietis, quam si, officii conscientia et sincera invictaque caritate ducti, alacrem dederitis operam sacri ordinis alumnis erudiendis atque sacerdotibus omni ope adiuvandis, ut cum divinam vocationem tum sua munera fideliter tueantur.
§93 Your fraternal and kindly presence must fill up in advance the human loneliness of the priest, which is so often the cause of his discouragement and temptations. (141)Decree on the Priestly Ministry and Life, no. 7: AAS 58 (1966), 1001-03 [TPS XI, 450-52]. Before being the superiors and judges of your priests, be their teachers, fathers, friends, their good and kind brothers always ready to understand, to sympathize and to help. Encourage your priests in every possible way to be your personal friends and to be very open with you. This will not weaken the relationship of juridical obedience; rather it will transform it into pastoral love so that they will obey more willingly, sincerely and securely. If they have a filial trust in you, your priests will be able in time to open up their souls and to confide their difficulties in you in the certainty that they can rely on your kindness to be protected from eventual defeat, without a servile fear of punishment, but in the filial expectation of correction, pardon and help, which will inspire them to resume their difficult journey with a new confidence. §93 Sacerdotis, uti hominis, solitudinem, quae haud raro causa est cur animi debilitentur atque ad illicita trahantur, vos in primis fraterne atque amice praesentes allevate.(141)CONC. VAT. II, Decr. Presbyterorum Ordinis, n. 7: AAS, LVIII, 1966, pp. 1001-1103 Erga vestros igitur sacerdotes, potius quam antistites et iudices, vos magistros, vos patres, vos amicos et fratres praestate, ad bonitatem, ad misericordiam, ad indulgentiam, ad veniam, ad auxilium paratos. Contendite praeterea, ut sacerdotes vobis commissos ad mutuam amicitiam vobis gerendam et ad plenam in vobis collocandam fiduciam adducatis, ita tamen ut legitimae oboedientiae vinculum non modo non dissolvatur, sed potius sacri Pastoris caritate firmetur, atque adeo ipsa oboedientia libentior, sincerior et securior evadat. Quae officiosa amicitia atque filiorum vobiscum consuetudo procul dubio occasionem facultatemque suppeditabunt, ut animum suum tempestive vobis aperiant suasque difficultates ostendant, certa erecti spe, vos nullo non tempore sibi praesto fore, ut errata, in quae forte inciderint, in vobis deponere possint, sine servili castigationis metu, sed, ut filios decet, cum admonitionis, veniae et subsidii exspectatione, quae simul eos instimulet et accendat ad coeptum iter redintegrata fiducia pergendum.
§94 Venerable brothers, all of you are certainly convinced that to restore to the soul of a priest joy in and enthusiasm for his vocation, interior peace and salvation, is an urgent and glorious ministry which has an incalculable influence on a multitude of souls. There will be times when you must exercise your authority by showing a just severity toward those few who, after having resisted your kindness, by their conduct cause scandal to the People of God; but you will take the necessary precautions to ensure their seeing the error of their ways. Following the example of our Lord Jesus, "the Shepherd and Guardian of your souls," (142)1 Pt 2. 25. do not crush the "bruised reed" nor quench the "smoldering wick"; (143)See Mt 12. 20. like Jesus, heal their wounds, (144)See Lk 9. 11. save what was lost; (145)See Mt 18. 11. with eagerness and love go in search of the lost sheep and bring him back to the warmth of the sheepfold (146)See Lk 15.4 ff. and like Him, try until the end (147)See Lk 22.48 to call back the unfaithful friend. §94 Hoc certe vobis persuasum est, Venerabiles Fratres, quotiescumque cuilibet sacerdoti suscepti muneris gaudium ac studium iterum inicitis vel animi tranquillitatem salutisque spem restituitis, vos pernecessario atque nobilissimo munere fungi, quod summopere prodest ingenti animarum numero. Quodsi aliquando facere non potestis, quin vestra utamini auctoritate atque salutarem adhibeatis severitatem erga eos paucos, qui, vestra reiecta benignitate, malo exemplo populo Dei noceant, curate tamen ut, in quos necessario consulitis, eorum emendationem prae oculis habeatis. Dominum Iesum, pastorem et episcopum animarum vestrarum (142)1 Pe 2,25, secuti, harundinem quassatam ne confringatis et linum fumigans ne exstinguatis.(143)Cf Mt 12,20 Haud secus atque Iesus, plagas sanate,(144)Cf Lc 9,11 salvum facite, quod perierat,(145)Cf Mt 18,11 sedulo amore amissam ovem quaeritate, ut eam ad tepens ovile reducatis,(146)Cf Lc 15,4ss. atque, sicut ipse fecit, vos quoque, ad ultimum nitimini, ut amicum infidelem ad bonam frugem revocetis.(147)Cf Lc 22,48
§95 We are certain, venerable brothers, that you will leave nothing undone to foster, by your teaching, prudence and pastoral zeal, the ideal of consecrated celibacy among your clergy. We are sure too that you will never neglect those priests who have strayed from the house of God, their true home, no matter where their painful odyssey has led them; for they still remain your sons. §95 Pro explorato sane habemus, Venerabiles Fratres, vos pro vestra doctrina et sapientia vestraque pastorali sollicitudine nihil inexpertum esse relicturos, quod sacerdotibus vestris sacri caelibatus sublimem formam assidue proponatis, atque numquam sacerdotum curam esse deposituros, a domo Dei, quae et sua est, digressorum, quicumque demum eorum tristis iacturae est exitus: perpetuo enim filii vestri manent.
§96 Priestly virtue is a treasure that belongs to the whole Church. It is an enrichment and a splendor above the ordinary, which redounds to the building up and the profit of the entire People of God. We wish therefore to address to all the faithful, Our children in Christ, an affectionate and urgent exhortation. We wish that they too feel responsible for the virtue of t ho se brothers of theirs who have undertaken the mission of serving them in the priesthood for the salvation of their souls. They should pray and work for priestly vocations; they should help priests wholeheartedly, with filial love and ready collaboration; they should have the firm intention of offering them the consolation of a joyous response to their pastoral labors. They should encourage these, their fathers in Christ, to overcome the difficulties of every sort which they encounter as they fulfill their duties, with entire faithfulness, to the edification of all. In a spirit of faith and Christian love, they should foster a deep respect and a delicate reserve in their dealings with priests, on account of their condition as men entirely consecrated to Christ and to the Church. §96 Attamen cum sacerdotum virtus bonum sit totius Ecclesiae atque praecellens thesaurus et decor, ad exemplum utilitatemque universi populi Dei pertinens, placet idcirco Nobis, omnes christifideles, Nostros in Christo filios, amanter impenseque hortari, ut in se quoque recidere arbitrentur illorum fratrum virtutis custodiam, qui partes sibi sumpserunt iisdem utpote sacerdotes ministrandi in aeterna comparanda salute. Omnes igitur preces Deo admoveant; nitantur eos iuvare, qui divinitus ad sacerdotium sunt vocati; sacerdotibus obsequio et studio, quae filios decent, opitulentur, ac sociam docilemque navent operam, eo permoti consilio, ut solacium iis afferant, eorundem pastoralibus curis libenter respondendo. Ad hoc, iisdem sacris in Christo patribus animum addant ad omne genus difficultates evincendas, quae saepe iis occurrunt eredita sibi munia plene fideliterque obeuntibus, ut hominum generi optimo sint exemplo. Omnes denique, fidei et christianae caritatis studio ducti, magnam reverentiam et quandam quasi verecundiam sacerdotibus testentur, eorum maxime condicione perspecta, quae propria est hominis Deo et Ecclesiae omnino addicti.
§97 Our invitation goes out specially to those lay people who seek God with greater earnestness and intensity, and strive after Christian perfection while living in the midst of their fellow men. By their devoted and warm friendship they can be of great assistance to the Church's ministers since it is the laity, occupied with temporal affairs while at the same time aiming at a more generous and perfect conformity to their baptismal vocation, who are in a position, in many cases, to enlighten and encourage the priest. The integrity of his vocation, one that plunges him into the mystery of Christ and the Church, can suffer harm from various circumstances and from contamination by a destructive worldliness. In this way the whole People of God will honor Christ our Lord in those who represent Him and of whom He has said: "He who receives you receives me, and he who receives me receives him who sent me," (148)Mt 10. 40. promising an assured reward to anyone who in any way shows charity toward those whom He has sent.(149)Mt 10. 42. §97 Quae Nostra hortatio potissimum ad eos laicos pertinet, qui diligentius vehementiusque quam ceteri Deum quaerunt atque ad christianorum morum perfectionem in profana vita nitantur, quibusque propterea fas est, observantis sinceraeque amicitiae necessitudine cum illis constituta, sacris administris maximum afferre adiumentum. Laicis enim, quippe qui, quamvis terrestris huius vitae negotiis implicentur, tamen elaborent, ut Baptismi promissis satisfaciant, licet nonnumquam sacerdoti lumen praebere eundemque confirmare, ne, in Christi Ecclesiaeque famulatu, e quibusdam rerum adiunctis atque e pravo turbidoque huius saeculi afflatu, quod attinet ad divinae vocationis suae integritatem, detrimentum capiat. Quibus ex rebus sine dubio consequetur, ut universus Dei populus Dominum Iesum in iis colat et observet, qui eius gerunt personam, de quibusque ipse ait: qui recipit vos, me recipit, et qui me recipit, recipit eum qui me misit,(148)Mt 10,40 certam mercedem se daturum promittens iis; qui evangelii nuratios quovis modo caritate prosequantur usque operam navent.(149)Mt 10,43
§98 Venerable brothers, pastors of God's flock throughout the world, and dearly beloved priests, Our sons and brothers: as We come to the end of this letter which We have addressed to you, We invite you, with a soul responsive to Christ's great love, to turn your eyes and heart with renewed confidence and filial hope to the most loving Mother of Jesus and Mother of the Church, and to invoke for the Catholic priesthood her powerful and maternal intercession. In her the People of God admire and venerate the image of the Church, and model of faith, charity and perfect union with Him. May Mary Virgin and Mother obtain for the Church, which also is hailed as virgin and mother, (150)Dogmatic Constitution on the Church, nos. 63.64: AAS 57 (1965), 64 [TPS X, 398]. to rejoice always, though with due humility, in the faithfulness of her priests to the sublime gift of holy virginity they have received, and to see it flourishing and appreciated ever more and more in every walk of life, so that the army of those who "follow the divine Lamb wherever He goes" (151)Ap 14. 4. may increase throughout the earth. §98 Porro, antequam his Litteris Nostris finem facimus, vos, Venerabiles Fratres Nostri, divini gregis, ubicumque terrarum est, Pastores, vosque dilectissimi sacerdotes, fratres et filii Nostri, Christi amore instincti monemus, ut nova fiducia novaque spe, filiorum propria, oculos et animos in dulcissimam Iesu Christi atque Ecclesiae Matrem intendatis eiusque maternam et potentem deprecationem pro catholico sacerdoteo imploretis. Nam populus Dei eam miratur et colit ut formam atque exemplar Ecclesiae Christi, quod attinet ad fidem, ad caritatem atque ad perfectam cum ipso Christo coniunctionem. Beatissima igitur Virgo et Mater Maria impetret Ecclesiae, quae eadem virginis et matris appellatione honestatur,(150)CONC. VAT. II Const. dogm. Lumen gentium, nn. 63, 64: AAS, LVII, 1965, p. 64 ut in eo submisse constanterque gloriari possit, quod sacerdotes excelsum sacrae virginitatis donum integrum servent, utque sacrum caelibatum videat magis magisque florere atque cotidie pluris a quovis hominum coetu haberi; adeo ut in dies eorum numerus crescat, qui divinum sequuntur Agnum quocumque ierit.(151)Apc 14,4
§99 The Church proclaims her hope in Christ; she is conscious of the critical shortage of priests when compared with the spiritual necessities of the world's population; but she is confident in her expectation which is founded on the infinite and mysterious power of grace, that the high spiritual quality of her ministers will bring about an increase also in their numbers, for everything is possible to God.(152)Mk 10, 27; see Lk 1. 37. §99 Qua de re Ecclesia, Christo confisa, ad egregiam spem erigitur, nam, etsi conscia est quantum sollicitudinis habeat sacerdotum penuria pro spiritualibus omnium gentium necessitatibus, verumtamen infinitis arcanisque divinae gratiae auxiliis innixa, firmiter confidit fore, ut spiritualem sacrorum administrorum excellentiam eorum frequentia consequatur; omnia enim possibilia sunt apud Deum(152)Mc 10,27; cf Lc 1,37.
In this faith and in this hope, may the apostolic blessing which we impart with all Our heart be for all a pledge of heavenly graces and the testimony of Our fatherly affection. Quod pro certo habentes plurimumque sperantes, tum vobis, Venerabiles Fratres, tum sacerdotibus ac fidelibus vobis commissis, Apostolicam Benedictionem, caelestium gratiarum auspicem Nostraeque paternae benevolentiae testem, ex animo impertimus.
Given at Rome, at St. Peter's, June 24, 1967, the feast of St. John the Baptist, in the fifth year of Our pontificate. Datum Romae, apud S. Petrum, die XXIV mensis Iunii, in festo S. Ioannis Baptistae, anno MDCCCCLXVII, Pontificatus Nostri quinto.