3. Following the texts of the Second Vatican Council
regarding the ministry of priests and their formation,(4) and with the
intention of applying to various situations their rich and authoritative
teaching, the Church has on various occasions dealt with the subject of the
life, ministry and formation of priests She has done this in a more solemn way
during the Synods of Bishops. Already in October 1967, the first general
ordinary assembly of the synod devoted five general congregations to the
subject of the renewal of seminaries. This work gave a decisive impulse to the
formulation of the document of the Congregation for Catholic Education titled
Fundamental Norms for Priestly Formation.(5)
The second ordinary general assembly held in 1971 spent half
its time on the ministerial priesthood. The fruit of the lengthy synodal
discussion, incorporated and condensed in some "recommendations,"
which were submitted to my predecessor Pope Paul VI and read at the opening of
the 1974 synod, referred principally to the teaching on the ministerial
priesthood and to some aspects of priestly spirituality and ministry.
On many other occasions the Church's magisterium has shown
its concern for the life and ministry of priests. It may be said that in the
years since the Council there has not been any subject treated by the
magisterium which has not in some way, explicitly or implicitly, had to do with
the presence of priests in the community as well as their role and the need for
them in the life of the Church and the world.
In recent years some have voiced a need to return to the
theme of the priesthood, treating it from a relatively new point of view, one
that was more adapted to present ecclesial and cultural circumstances.
Attention has shifted from the question of the priest's identity to that
connected with the process of formation for the priesthood and the quality of
priestly life. The new generation of those called to the ministerial priesthood
display different characteristics in comparison to those of their immediate
predecessors. In addition, they live in a world which in many respects is new
and undergoing rapid and continual evolution. All of this cannot be ignored
when it comes to programming and carrying out the various phases of formation
for those approaching the ministerial priesthood.
Moreover, priests who have been actively involved in the
ministry for a more or less lengthy period of time seem to be suffering today
from an excessive loss of energy in their ever increasing pastoral activities.
Likewise, faced with the difficulties of contemporary culture and society, they
feel compelled to re - examine their way of life and their pastoral priorities,
and they are more and more aware of their need for ongoing formation.
The concern of the 1990 Synod of Bishops and its discussion
focused on the increase of vocations to the priesthood and the formation of
candidates in an attempt to help them come to know and follow Jesus - as they
prepare to be ordained and to live the sacrament of holy orders, which
configures them to Christ the head and shepherd, the servant and spouse of the
Church. 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.
This same synod also sought to answer a request which was
made at the previous synod on the vocation and mission of the laity in the
Church and in the world. Lay people themselves had asked that priests commit
themselves to their formation so that they, the laity, could be suitably helped
to fulfill their role in the ecclesial mission which is shared by all. Indeed,
"the more the lay apostolate develops, the more strongly is perceived the
need to have well - formed holy priests. Thus the very life of the People of
God manifests the teaching of the Second Vatican Council concerning the
relationship between the common priesthood and the ministerial or hierarchical
priesthood. For within the mystery of the Church the hierarchy has a
ministerial character (cf. Lumen Gentium, 10). The more the laity's own sense
of vocation is deepened, the more what is proper to the priest stands
out."(6)
4. In the ecclesial experience that is typical of the synod
(i.e., "a unique experience on a universal basis of episcopal communion,
which strengthens the sense of the universal Church and the sense of
responsibility of the bishops toward the universal Church and her mission, in
affective and effective communion around Peter"),(7) the voice of the
various particular churches - and in this synod, for the first time, the voices
of some churches from the East - were clearly heard and taken to heart. The
churches have proclaimed their faith in the fulfillment of God's promise: "I
will give you shepherds after my own heart" (Jer. 3:15), and they have
renewed their pastoral commitment to care for vocations and for the formation
of priests - aware that on this depends the future of the Church, her
development and her universal mission of salvation.
In this post - synodal apostolic exhortation, I take up anew
the rich legacy resulting from the reflections, endeavors and indications which
were made during the synod's preparation, as well as those which accompanied
the work of the synod fathers, and as the bishop of Rome and successor of Peter
I add my voice to theirs - addressing it to each and every one of the faithful,
and in particular to each priest and to those involved in the important yet
demanding ministry of their formation. Yes, in this exhortation l wish to meet
with each and every priest, whether diocesan or religious.
Quoting from the "Final Message of the Synod to the
People of God," I make my own the words and the sentiments expressed by
the synod fathers: "Brother priests, we want to express our appreciation
to you, who are our most important collaborators in the apostolate. Your
priesthood is absolutely vital. There is no substitute for it. You carry the
main burden of priestly ministry through your day - to - day service of the
faithful. You are ministers of the Eucharist and ministers of God's mercy in
the sacrament of penance. It is you who bring comfort to people and guide them
in difficult moments in their lives.
"We acknowledge your work and thank you once again,
urging you to continue on your chosen path willingly and joyfully. No one
should be discouraged as we are doing God's work; the same God who calls us,
sends us and remains with us every day of our lives. We are ambassadors of
Christ."(8)
No comments:
Post a Comment