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Jesus brought his role as mediator to complete voobis when he offered himself on the cross, thereby opening to us, once and for all, access to the heavenly sanctuary, to the Father’s house cf.

So, the prospect of having a vocation to the priesthood is far from the actual everyday interests which young men have in life. For within the mystery of the Church the hierarchy has a ministerial character cf.

A number of factors seem to be working toward making people today decsargar deeply aware of the dignity of the human person and more open to religious values, to the Gospel and to the priestly ministry. It is not always easy to give an interpretive reading capable of distinguishing good from evil or signs of hope from threats.

A genuinely theological assessment of priestly vocation and pastoral work in its regard can only arise from an assessment of the mystery of the Church as a Mysterium vocationis. Above all, this was the explicit and programmatic teaching of Jesus when he entrusted to Peter the ministry of shepherding the flock only after his threefold affirmation of love, indeed only psstores he had expressed a preferential love: Celibacy, then, is to be welcomed and continually renewed with a free and loving decision as a priceless gift from God, as an “incentive to pastoral charity ” voobis as a singular sharing descarar God’s fatherhood and in the fruitfulness of the Church, and as a witness to the world of the eschatological kingdom.

The priest is a living and transparent image of Christ the priest. This is the case above all with the brethren of other churches and Christian denominations, but it also extends to the followers of other religions, to people of good will and in particular to the poor and the defenseless, and to all who yearn – even if they do not know it or cannot express it – for the truth and the salvation of Christ, in accordance with the words of Jesus who said: In such a context, even the appeal to the inviolability of the individual conscience – in itself a legitimate appeal – may be dangerously, marked by ambiguity.

First of all, mention should be made of the decrease of certain phenomena which had caused many problems in the recent past, such as radical rebellion, libertarian tendencies, utopian claims, indiscriminate forms of socialization and violence. By its very nature, the ordained ministry can be carried out only to the extent that the priest is united to Christ through sacramental participation in the priestly order, and thus to the extent that he is in hierarchical communion with his own bishop.


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

Even though in a number of regions there is a scarcity of clergy, the action of the Father, who raises up vocations, will nonetheless always be at work in the Church. The reason for this is that vocation, in a certain sense, defines the very being of the Church, even before her activity.

The ministry of priests is above all communion and a responsible and necessary cooperation with the bishop’s ministry, in concern for the universal Church and for the individual particular churches, for whose service they form with the bishop a single presbyterate. At the same time, the synod searched for forms of ongoing formation to provide realistic and effective means of support for priests in their spiritual life and ministry.

With the same clarity the conciliar text also speaks of a “specific” vocation to holiness, or more precisely of a vocation based on the sacrament of holy orders – as a sacrament proper and specific to the priest – and thus involving a new consecration to God through ordination. And so the apostles, not by any special merit of their own, but only through a gratuitous participation in the grace of Christ, prolong throughout history to the end of time the same mission of Jesus on behalf of humanity.

Finally, because their role and task within the Church do not replace but promote the baptismal priesthood of the entire People of God, leading it to its full ecclesial realization, priests have a positive and helping relationship to the laity.

Credo: John Paul II – Wikipedia

In this way the Church feels that she can face the difficulties and challenges of this new period of history and can also provide, in the present and in the future, priests who are well trained to be convinced and desccargar ministers of the “new evangelization,” faithful and generous servants of Jesus Christ and of the human family.

Jesus thus established a close relationship between the ministry entrusted to the apostles and his own mission: Finally, in many parts of the Church today it is still the scarcity of priests which creates the most serious problem. She is his fullness, his body, his spouse.

Christ’s gift of himself to his Church, the fruit of his love, is described in terms of that unique gift of self made by the bridegroom to the bride, as the sacred texts often suggest. Here I would repeat to all priests what I said to so many of them on another occasion: In this regard, the Council was both quite clear and forceful: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age” Mt.


This gift of God does not cancel human freedom; instead it gives rise to freedom, develops freedom and demands freedom.

These two indivisible aspects of vocation, God’s gratuitous gift and the responsible freedom of human beings, are reflected in a splendid and very effective way in the brief words with which the evangelist Mark presents the calling of the Twelve: In these words we find the meaning of vocation.

Furthermore, despite the fall of ideologies which had made materialism a dogma and the refusal of religion a program, there is spreading in every part of the world a sort of practical and existential atheism which coincides with a secularist outlook on life and human destiny.

This Gospel passage is one of many in the Bible where the “mystery” bobis vocation is described, in our case the mystery of the vocation to be apostles of Jesus. This very promise is the reason and force underlying the Church’s rejoicing at the growth and increase of priestly vocations now taking pastroes in some parts of the world.

Jesus’ service attains its fullest expression in his death on the cross, that is, in his total gift of self in humility and love.


It thus follows that the xescargar life of the priest should be profoundly marked by a missionary zeal and dynamism. That phenomena have a very negative effect on the education of young people and on their openness to any kind of religious vocation. In this sense the priest of the third millennium will continue the work of the priests who, in the preceding millennia, have animated the life of the Church. But priests are bound in a special way to strive for this perfection, since they are consecrated to God in a new way by their ordination.

We should take note also of a desperate defense of personal subjectivity which tends to close it off in individualism, rendering it incapable of descagar human relationships. In the exercise of their ministry and the witness of their lives, priests have the duty to form the community entrusted to them as a truly missionary community. Nor should the prophetic significance of priestly poverty be forgotten, so urgently needed in affluent and consumeristic societies: