DOCSLIB.ORG

“Notes for Chapter 5” (PDF)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

1 Notes for Chapter 5 5–A Any cleric should identify the acts Jesus wishes him to make present for others’ salvation, and determine precisely what words and gestures will be appropriate. 2 Cor 4’s treatment of apostolic ministry, which is ministry of the new covenant that is communio in the Spirit (3.6), provides a model for clerical service. The ministry is given by God (4.1, 6). The minister is strictly a servant (4.5): “For what we preach is not ourselves, but Jesus Christ as Lord with ourselves as your servants [slaves] for Jesus’ sake.” That point also is made clear by 3.3: “You show that you are a letter from Christ delivered by us.” Since the content to be communicated by the minister of the new covenant is entirely from God and since the covenant itself is in the Spirit, the minister must not obscure much less alter what has been entrusted to him, and must do what he can by living a good life to make himself credible in presenting it (4.2): “We have renounced disgraceful, underhanded ways; we refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to every man’s conscience in the sight of God.” Victor Paul Furnish, II Corinthians, AB 32A:246, says: “In v. 2 one learns what kinds of things Paul has especially in mind when he writes about the forthrightness of apostles. Expressed negatively it means not hiding shameful things, not acting craftily, and not adulterating the word of God. The latter part of v. 2 expresses the positive side of apostolic boldness. While others may act craftily and preach a false gospel, the Pauline apostolate is devoted to a full disclosure of the truth.” Fully disclosing the truth requires living in full harmony with what one preaches, and that commends one to every person’s conscience—providing that person is decent. In carrying out the responsibilities of ministry, the weakness of the minister is not so much a handicap as he might think; in a way it is a real asset for doing what he has undertaken (4.7): “But we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us.” If ministers were really impressive people, those they serve might focus on them rather than on Christ, credit them with the message and its benefits, be distracted by relating to them. Their very weakness makes it clear that they are only conveying what is not their own, preaching not themselves but Christ. The suffering the apostle experiences in carrying out his ministry (and that others observe him experiencing) manifests the life of Jesus present and at work in him (4.10–11); (4.12): “So death is at work in us, but life in you.” And ministers’ humility and dedication should make it clear that they are acting not out of any short-run self-interest (4.15): “For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God.” Those who receive this munus need not lose heart (4.1, 16). Why not? (1) Both ministers and those served experience themselves being transformed by the Spirit (3.18). (2) Doing what God wants (avoiding episcopal wrongdoing and commending themselves to others’ consciences by exemplary lives: 4.2), ministers will be effective unless those served are blinded (4.3–4). (3) The ministry is directed toward the kingdom to come, and so the ministers’ focus must not be on present suffering and personal decline as one ages and wears out but on the glory to come (4.7–18). 2 Notes for Chapter 5 A priest should care for the sick and dying, and use the Church’s words; he should make Christ present in the bad situation, by both his actions and his words. Just as in giving homilies, a priest should not say anything unless sure beyond reasonable doubt that Jesus wants him to say it, so here—which means that priests will be conservative. The forum is for acting in persona Christi, and so if he acts without assurance it is Jesus’ will, he usurps Jesus’ forum—takes his pulpit from him. Obviously, priests should not act in persona Christi with any reasonable doubt that he wants it said or done. But that is a weak criterion. Beyond it, in important situations, a bishop and a priest should check each sentence and be confident beyond reasonable doubt that Jesus wants it said. (If this norm were followed, bishops’ pastorals and papal documents would shrink!) But what about circumstances in which spontaneity is required or reasonable? Priests should use appropriate means to assure they do not go over the line: pray to use only the words Jesus wants (and that the hearers will hear what Jesus wants heard), prepare for the occasion as well as reasonably possible, but above all have a habitual commitment to limiting themselves to faith and solid teaching of the Church and only adding what will help get that across. If priests fulfill their responsibilities in this matter, they can be confident that what they are saying is what Jesus wants said, because he would not give them the responsibility to speak for him and then leave them unable to fulfill it. But they should not utter theology or exegesis that is neither faith nor Church teaching. For instance, nobody should give my theology of sharing in divine nature, nor give the neo-Platonic theology of that, but keep close to Scripture, to other witnesses to the faith of the Church, and to examples that help people attend to that faith. In making the commitment of Christian faith, people entrust what is most valuable to Christ— namely, their very souls, and the souls of those who must depend upon their judgment in matters religious, a group that always includes their small children and sometimes includes other dependents who are incapable of either accepting or rejecting the Gospel. In making the commitment of Catholic faith, people not only entrust themselves to Christ but to the Church, whose clerical ministers they believe can act in his person. So, clerics have very great fiduciary responsibilities, not only for the Church’s temporalities and other means but for the faith of the Church, for her sacraments, for her laws, and for very souls of believers. Therefore, whenever a cleric in the exercise of the functions for which he has been ordained deliberately or negligently delivers something else in place of the action Christ wishes to make available, he betrays his trust. And if some cleric sincerely believes that what the Church has to offer is somehow defective and not what Jesus really wishes to make available, he ought to resign rather than pretend to act as a minister of the Church while proceeding as he thinks best. DV 10 relates both Scripture and tradition to the magisterium. Tradition and Scripture are a deposit, to which the bishops and faithful together hold fast, going on accepting the apostles’ teaching and way of life, celebrating the Eucharist and praying. They hold, practice, and bear witness together to what they received. The task of authoritative interpretation is entrusted to the bishops—the magisterium—“whose authority is exercised in the name of Jesus Christ.” It is not above the word of God but serves it, teaching nothing but what is handed down. 3 Notes for Chapter 5 PO 4 makes it clear that presbyters are to communicate the word to absolutely everyone, and that no matter what activity of evangelizing and catechesis they engage in, their duty “always is to teach, not their own wisdom, but God’s word and urgently to summon all to conversion and holiness.” In this regard, the job is very like that of the prophet who has the word of the Lord to convey—he would be a false prophet if he conveyed something else and claimed authority for it, and a derelict prophet if he wasted time honestly offering unauthorized advice of his own. And the goal is twofold: making the commitment of faith and fulfilling it perfectly. In the outline, 5, A, 3, b, I say that clerics should not choose words and gestures on the principle that they must please people and keep them in the Church. The cleric should try to choose words and gestures that won’t needlessly alienate people and drive them out. But pleasing and keeping in must not be the principle—for in that case he will choose by that and compromise or conceal truths that he should preach, hoping they will do good by grace. CIC, c. 834, §1, opens the code’s treatment of the sanctifying munus of the Church, saying this is chiefly by the liturgy “which is an exercise of the priestly function of Jesus Christ.” It also says: “In the sacred liturgy, the whole public worship of God is carried out by the Head and members of the mystical Body of Jesus Christ.” So, the liturgy is the action of Jesus and his people together. §2 adds: “Such worship takes place when it is carried out in the name of the Church by persons legitimately designated and through acts approved by the authority of the Church.” From this it follows that anyone who does what he/she is not designated to do, thereby fails to carry out liturgy. Anybody who substitutes for the specific acts approved by the authority of the Church, thereby replaces liturgy with his/her own personal action.
Recommended publications
  • Seventh Pastoral Letter of Catholic

    Seventh Pastoral Letter of Catholic

    SEVENTH Pastoral Letter PASTORAL LETTER TO PRIESTS “As the Father hath sent me, even so send I you.” (John 20:21) Feast of the Dormition, 15 August 2004 INTRODUCTION To our beloved sons and brothers, the priests, “Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.” (1 Timothy 1: 2) We greet you with the salutation of the Apostle Paul to his disciple, Timothy, feeling with him that we always have need of the “mercy and peace of God,” just as we always have need of renewal in the understanding of our faith and priesthood, which binds us in a peculiar way to “God our Father and Jesus Christ our Lord.” We renew our faith, so as to become ever more ready to accept our priesthood, and assume our mission in our society. The Rabweh Meeting We held our twelfth annual meeting at Rabweh (Lebanon), from 27 to 31 October 2002, welcomed by our brother H.B. Gregorios III, Patriarch of Antioch, of Alexandria and of Jerusalem for the Melkite Greek Catholics. We studied together the nature of the priesthood, its holiness and everything to do with our priests, confided to our care and dear to our heart. Following on from that meeting, we address this letter to you, dear priests, to express to all celibate and married clergy, our esteem and gratitude for your efforts to make the Word and Love of God present in our Churches and societies. Object of the letter “We thank God at every moment for you,” dear priests, who are working in the vineyard of the Lord in all our eparchies in the Middle East, in the countries of the Gulf and in the distant countries of emigration.
  • The Holy See

    The Holy See

    The Holy See ADDRESS OF JOHN PAUL II TO THE BISHOPS OF INDIA ON THEIR AD LIMINA VISIT Friday, 23 May 2003 Dear Brother Bishops, 1. As this series of Ad Limina visits of the Latin Rite Bishops of India begins, I warmly welcome you, the Pastors of the Ecclesiastical Provinces of Calcutta, Guwahati, Imphal and Shillong. Together we give thanks to God for the graces bestowed on the Church in your country, and recall the words of our Lord to his disciples as he ascended into heaven: "Lo, I am with you always, to the close of the age" (Mt 28:20). During this Easter Season, you are here at the tombs of Saints Peter and Paul to express again your particular relationship with the universal Church and with the Vicar of Christ. I thank Archbishop Sirkar for the warm sentiments and good wishes he has conveyed on behalf of the Episcopate, clergy, Religious and faithful of the Ecclesiastical Provinces here represented. By God’s grace I have been able to visit your homeland on two occasions and have had first-hand experience of warm Indian hospitality, so much a part of the rich cultural heritage which marks your nation. Since the earliest days of Christianity, India has celebrated the mystery of salvation contained in the Eucharist which mystically joins you with other faith communities in the "oneness of time" of the Paschal Sacrifice (Ecclesia de Eucharistia, 5). I pray that the faithful of India will continue to grow in unity as their participation in the celebration of the Mass confirms them in strength and purpose.
  • Congregation for the Doctrine of the Faith

    Congregation for the Doctrine of the Faith

    CONGREGATION FOR THE DOCTRINE OF THE FAITH LETTER “IUVENESCIT ECCLESIA” to the Bishops of the Catholic Church Regarding the Relationship Between Hierarchical and Charismatic Gifts in the Life and the Mission of the Church Introduction The gifts of the Holy Spirit in the Church in mission 1. The Church rejuvenates in the power of the Gospel and the Spirit continually renews her, builds her up, and guides her “with hierarchical and charismatic gifts”.[1] The Second Vatican Council has repeatedly highlighted the marvelous work of the Holy Spirit that sanctifies the People of God, guides it, adorns it with virtue, and enrichens it with special graces for her edification. As the Fathers love to show, the action of the divine Paraclete in the Church is multiform. John Chrysostom writes: “What gifts that work for our salvation are not given freely by the Holy Spirit? Through Him we are freed from slavery and called to liberty; we are led to adoption as children and, one might say, formed anew, after having laid down the heavy and hateful burden of our sins. Through the Holy Spirit we see assemblies of priests and we possess ranks of doctors; from this source spring forth gifts of revelation, healing graces, and all of the other charisms that adorn the Church of God”.[2] Thanks to the Church’s life itself, to the numerous Magisterial interventions, and to theological research, happily the awareness has grown of the multiform action of the Holy Spirit in the Church, thus arousing a particular attentiveness to the charismatic gifts by which at all times the People of God are enriched in order to carry out their mission.
  • The Holy See

    The Holy See

    The Holy See POST-SYNODAL APOSTOLIC EXHORTATION ECCLESIA IN ASIA OF THE HOLY FATHER JOHN PAUL II TO THE BISHOPS, PRIESTS AND DEACONS, MEN AND WOMEN IN THE CONSECRATED LIFE AND ALL THE LAY FAITHFUL ON JESUS CHRIST THE SAVIOUR AND HIS MISSION OF LOVE AND SERVICE IN ASIA: "...THAT THEY MAY HAVE LIFE, AND HAVE IT ABUNDANTLY" (Jn 10:10) INTRODUCTION The Marvel of God's Plan in Asia1. The Church in Asia sings the praises of the "God of salvation" (Ps 68:20) for choosing to initiate his saving plan on Asian soil, through men and women of that continent. It was in fact in Asia that God revealed and fulfilled his saving purpose from the beginning. He guided the patriarchs (cf. Gen 12) and called Moses to lead his people to freedom (cf. Ex 3:10). He spoke to his chosen people through many prophets, judges, kings and valiant women of faith. In "the fullness of time" (Gal 4:4), he sent his only-begotten Son, Jesus Christ the Saviour, who took flesh as an Asian! Exulting in the goodness of the continent's peoples, cultures, and religious vitality, and conscious at the same time of the unique gift of faith which she has received for the good of all, the Church in Asia cannot cease to proclaim: "Give thanks to the Lord for he is good, for his love endures for ever" (Ps 118:1). Because Jesus was born, lived, died and rose from the dead in the Holy Land, that small portion of Western Asia became a land of promise and hope for all mankind.
  • Directorio Pastoral De La Iniciación Cristiana Para La Diócesis De Orihuela-Alicante

    Directorio Pastoral De La Iniciación Cristiana Para La Diócesis De Orihuela-Alicante

    DIRECTORIO PASTORAL DE LA INICIACIÓN CRISTIANA PARA LA DIÓCESIS DE ORIHUELA-ALICANTE SIGLAS AG = Ad Gentes. Decreto conciliar sobre la actividad misionera de la Iglesia, de 1965. CA = Catequesis de Adultos. Documento de la Comisión Episcopal sobre Catequesis de Adultos, de 1991. CC = Catequesis de la Comunidad. Documento de la Comisión Episcopal sobre catequesis, de 1983. CCE = Catecismo de la Iglesia Católica, 1992. CIC = Código de Derecho Canónico, de 1983 CF = El catequista y su formación. Comisión Episcopal de Enseñanza y Catequesis, de 1985. CT = Catechesi Tradendae. Exhortación Apostólica de Juan Pablo II, de 1976. DGC = Directorio General para la Catequesis. Congregación para el Clero, de 1997. DPF = Directorio de Pastoral Familiar de la Iglesia en España. Conferencia Episcopal Española, de 2003. EE = Ecclesia in Europa Exhortación Apostólica de Juan Pablo II, de 2003 EN = Evangelii Nuntiandi. Exhortación apostólica de Pablo VI, de 1975. FC = Familiaris Consortio. Exhortación Apostólica de Juan Pablo II sobre la Familia de GS = Gaudium et spes. Constitución pastoral sobre la Iglesia en el mundo actual 1965. ICRO = La Iniciación cristiana. Reflexiones y Orientaciones. Conferencia Episcopal Española, de 1998. LG = Lumen Gentium. Constitución conciliar sobre la Iglesia, de 1964. NMI = Novo Millennio Ineunte Carta Apostólica de Juan Pablo II, de 2001. OPC = Orientaciones Pastorales para el Catecumenado. Conferencia Episcopal Española, de 2002. PG = Pastores Gregis. Exhortación apostólica de Juan Pablo II, de 2003 RB = Ritual del Bautismo. RC = Ritual de la Confirmación RICA = Ritual de la Iniciación Cristiana de Adultos, de 1972 RP = Ritual de la Penitencia. 1 INTRODUCCIÓN Motivación del Documento 1. En estos últimos años, un nuevo y vigoroso interés se está despertando en la Iglesia por el tema de la Iniciación cristiana.
  • Gerard Mannion Is to Be Congratulated for This Splendid Collection on the Papacy of John Paul II

    Gerard Mannion Is to Be Congratulated for This Splendid Collection on the Papacy of John Paul II

    “Gerard Mannion is to be congratulated for this splendid collection on the papacy of John Paul II. Well-focused and insightful essays help us to understand his thoughts on philosophy, the papacy, women, the church, religious life, morality, collegiality, interreligious dialogue, and liberation theology. With authors representing a wide variety of perspectives, Mannion avoids the predictable ideological battles over the legacy of Pope John Paul; rather he captures the depth and complexity of this extraordinary figure by the balance, intelligence, and comprehensiveness of the volume. A well-planned and beautifully executed project!” —James F. Keenan, SJ Founders Professor in Theology Boston College Chestnut Hill, Massachusetts “Scenes of the charismatic John Paul II kissing the tarmac, praying with global religious leaders, addressing throngs of adoring young people, and finally dying linger in the world’s imagination. This book turns to another side of this outsized religious leader and examines his vision of the church and his theological positions. Each of these finely tuned essays show the greatness of this man by replacing the mythological account with the historical record. The straightforward, honest, expert, and yet accessible analyses situate John Paul II in his context and show both the triumphs and the ambiguities of his intellectual legacy. This masterful collection is absolutely basic reading for critically appreciating the papacy of John Paul II.” —Roger Haight, SJ Union Theological Seminary New York “The length of John Paul II’s tenure of the papacy, the complexity of his personality, and the ambivalence of his legacy make him not only a compelling subject of study, but also a challenging one.
  • Saint John Paul II

    Saint John Paul II

    CELEBRATING THE CENTENARY OF THE BIRTH OF Saint John Paul II Pope John Paul II gestures to the crowd during World Youth Day in Denver in 1993. (CNS photo) Produced by Office of Communications May 2020 On April 2, 2020 we commemorated the 15th Anniversary of St. John Paul II’s death and on May 18, 2020, we celebrate the Centenary of his birth. Many of us have special personal We remember his social justice memories of the impact of St. John encyclicals Laborem exercens (1981), Paul II’s ecclesial missionary mysticism Sollicitudo rei socialis (1987) and which was forged in the constant Centesimus annus (1991) that explored crises he faced throughout his life. the rich history and contemporary He planted the Cross of Jesus Christ relevance of Catholic social justice at the heart of every personal and teaching. world crisis he faced. During these We remember his emphasis on the days of COVID-19, we call on his relationship between objective truth powerful intercession. and history. He saw first hand in Nazism We vividly recall his visits to Poland, and Stalinism the bitter and tragic BISHOP visits during which millions of Poles JOHN O. BARRES consequences in history of warped joined in chants of “we want God,” is the fifth bishop of the culture of death philosophies. visits that set in motion the 1989 Catholic Diocese of Rockville In contrast, he asked us to be collapse of the Berlin Wall and a Centre. Follow him on witnesses to the Splendor of Truth, fundamental change in the world. Twitter, @BishopBarres a Truth that, if followed and lived We remember too, his canonization courageously, could lead the world of Saint Faustina, the spreading of global devotion to bright new horizons of charity, holiness and to the Divine Mercy and the establishment of mission.
  • The Light from the Southern Cross’

    The Light from the Southern Cross’

    A REPORT AND RECOMMENDATIONS ON THE GOVERNANCE AND MANAGEMENT OF DIOCESES AND PARISHES IN THE CATHOLIC CHURCH IN AUSTRALIA IMPLEMENTATION ADVISORY GROUP AND THE GOVERNANCE REVIEW PROJECT TEAM REVIEW OF GOVERNANCE AND MANAGEMENT OF DIOCESES AND PARISHES REPORT – STRICTLY CONFIDENTIAL Let us be bold, be it daylight or night for us - The Catholic Church in Australia has been one of the epicentres Fling out the flag of the Southern Cross! of the sex abuse crisis in the global Church. But the Church in Let us be fırm – with our God and our right for us, Australia is also trying to fınd a path through and out of this crisis Under the flag of the Southern Cross! in ways that reflects the needs of the society in which it lives. Flag of the Southern Cross, Henry Lawson, 1887 The Catholic tradition holds that the Holy Spirit guides all into the truth. In its search for the path of truth, the Church in Australia And those who are wise shall shine like the brightness seeks to be guided by the light of the Holy Spirit; a light symbolised of the sky above; and those who turn many to righteousness, by the great Constellation of the Southern Cross. That path and like the stars forever and ever. light offers a comprehensive approach to governance issues raised Daniel, 12:3 by the abuse crisis and the broader need for cultural change. The Southern Cross features heavily in the Dreamtime stories This report outlines, for Australia, a way to discern a synodal that hold much of the cultural tradition of Indigenous Australians path: a new praxis (practice) of church governance.
  • I. Werke Von Karol Wojtyła/Papst Johannes Paul II

    I. Werke Von Karol Wojtyła/Papst Johannes Paul II

    BIBLIOGRAPHIE I. Werke von Karol Wojtyła/Papst Johannes Paul II. Werke von Karol Wojtyła The Collected Plays and Writings on Theater, übersetzt und eingeleitet von Bolesław Tabor- ski, Berkeley 1987. Discorsi al Popolo di Dio, hrsg. von Flavio Felice, Soveria Mannelli 2006. Der Glaube bei Johannes vom Kreuz. Dissertation an der theologischen Fakultät der Päpstlichen Universität Angelicum in Rom, 1998. I miei amici, Rom 1979. Liebe und Verantwortung. Eine ethische Studie, Freiburg 1979. Metafisica della Persona: Tutte le opere filosofiche e saggi intergrativi, hrsg. von Giovanni Reale und Tadeusz Stycze´n, Mailand 2003. Osoba y czyn: oraz inne studia antropologiczne, hrsg. von Tadeusz Stycze´n, Wojciech Chudy, Jerzy W. Gałkowski, Adam Rodzi´nski und Andrzej Szostek, Lublin 1994. Person and Community: Selected Essays, New York 1993. Person und Tat, Freiburg 1979. Poezje i dramaty, Krakau 1979; rev. Auflage 1998. Poezje · Poems, übersetzt von Jerzy Peterkiewicz, Krakau 1998. Quellen der Erneuerung. Studie zur Verwirklichung des 2. Vatikanischen Konzils, Freiburg 1981. The Way to Christ: Spiritual Exercises, New York 1994. The Word Made Flesh: The Meaning of the Christmas Season, New York 1994. Wykłady lubelskie, hrsg. von Tadeusz Stycze´n, Jerzy W. Gałkowski, Adam Rodzi´nski und Andrzej Szostek, Lublin 1986. Zagadnienie podmiotu moralno´sci, hrsg. von Tadeusz Stycze´n, Jerzy W. Gałkowski, Adam Rodzi´nski und Andrzej Szostek, Lublin 1991. Zeichen des Widerspruchs. Besinnung auf Christus, Freiburg 1979. Werke von Papst Johannes Paul II. Ad Limina Addresses: The Addresses of His Holiness Pope John Paul II to the Bishops of the United States During Their Ad Limina Visits, 5. März – 9.
  • Social Agenda: Collection of Magisterial Texts

    Social Agenda: Collection of Magisterial Texts

    Pontifical Council for Justice and Peace The Social Agenda A Collection of Magisterial Texts With a foreword by Archbishop François-Xavier Nguyên˜ Van˘ Thuân. President, Pontifical Council for Justice and Peace Edited by Rev. Robert A. Sirico President, Acton Institute for the Study of Religion and Liberty Grand Rapids, Michigan, USA Rev. Maciej Zieba,˛ O.P. President, Instytut “Tertio Millennio” Krakow, Poland LIBRERIA EDITRICE VATICANA 00120 CITTÀ DEL VATICANO Copyright ©2000 • Pontifical Council for Justice and Peace LIBRERIA EDITRICE VATICANA 00120 CITTÀ DEL VATICANO ISBN 88-209-2920-1 CONTENTS PREFACE vii ABBREVIATIONS xi ARTICLE ONE: THE NATURE OF CATHOLIC SOCIAL TEACHING 1 I. The Church as Mother and Teacher II. The Church’s Mission III. The Church’s Social Message IV. The Scope of the Church’s Social Teaching V. Evangelization and Church Social Teaching ARTICLE TWO: THE HUMAN PERSON 19 I. The Dignity of the Human Person II. Freedom and Truth III. The Social Nature of Man IV. Human Rights V. Religious Freedom ARTICLE THREE: THE FAMILY 39 I. The Institution of the Family II. Marriage III. Children and Parents IV. The Family, Education, and Culture V. The Sanctity of Human Life i VI. The Evil of Abortion and Euthanasia VII. Capital Punishment VIII. The Dignity of Women ARTICLE FOUR: THE SOCIAL ORDER 61 I. The Centrality of the Human Person II. Society Founded on Truth III. Solidarity IV. Subsidiarity V. Participation VI. Alienation and Marginalization VII. Social Freedom VIII. Culture IX. Genuine Human Development X. The Common Good XI. “Social Sin” ARTICLE FIVE: THE ROLE OF THE STATE 89 I.
  • Pastores Dabo Vobis to the Bishops, Clergy and Faithful on the Formation of Priests in the Circumstances of the Present Day

    Pastores Dabo Vobis to the Bishops, Clergy and Faithful on the Formation of Priests in the Circumstances of the Present Day

    POST-SYNODAL APOSTOLIC EXHORTATION PASTORES DABO VOBIS TO THE BISHOPS, CLERGY AND FAITHFUL ON THE FORMATION OF PRIESTS IN THE CIRCUMSTANCES OF THE PRESENT DAY INTRODUCTION 1. "I will give you shepherds after my own heart" (Jer. 3:15). In these words from the prophet Jeremiah, God promises his people that he will never leave them without shepherds to gather them together and guide them: "I will set shepherds over them [my sheep] who will care for them, and they shall fear no more, nor be dismayed (Jer. 23.4). The Church, the People of God, constantly experiences the reality of this prophetic message and continues joyfully to thank God for it. She knows that Jesus Christ himself is the living, supreme and definitive fulfillment of God's promise: "I am the good shepherd" (Jn. 10:11). He, "the great shepherd of the sheep" (Heb. 13:20), entrusted to the apostles and their successors the ministry of shepherding God's flock (cf. Jn. 21:15ff.; 1 Pt. 5:2). Without priests the Church would not be able to live that fundamental obedience which is at the very heart of her existence and her mission in history, an obedience in response to the command of Christ: "Go therefore and make disciples of all nations" (Mt. 28:19) and "Do this in remembrance of me" (Lk. 22:19; cf. 1 Cor. 11.24), i.e:, an obedience to the command to announce the Gospel and to renew daily the sacrifice of the giving of his body and the shedding of his blood for the life of the world.
  • Anuario Argentino De Derecho Canónico, Vol. XI, 2004

    Anuario Argentino De Derecho Canónico, Vol. XI, 2004

    PONTIFICIA UNIVERSIDAD CATÓLICA ARGENTINA SANTA MARÍA DE LOS BUENOS AIRES FACULTAD DE DERECHO CANÓNICO SANTO TORIBIO DE MOGROVEJO ANUARIO ARGENTINO DE DERECHO CANÓNICO Volumen XI 2004 Editado por la Facultad de Derecho Canónico SANTO TORIBIO DE MOGROVEJO de la Pontificia Universidad Católica Argentina Santa María de los Buenos Aires Consejo de Redacción Alejandro W. Bunge Director Víctor E. Pinto Ariel D. Busso Nelson Carlos Dellaferrera Con las debidas licencias Queda hecho el depósito que marca la ley 11.723 ISSN: 0328-5049 Editor responsable Editado por la Facultad de Derecho Canónico Santo Toribio de Mogrovejo Dirección y administración Anuario Argentino de Derecho Canónico Av. Alicia Moreau de Justo 1300 C1107AFD Buenos Aires, Argentina Teléfono (54 11) 4349-0451 - Fax (54 11) 4349-0433 Correo electrónico: [email protected] Suscripción ordinaria en el país: $ 30.— Suscripción ordinaria en el exteriror: U$S 20.— ÍNDICE GENERAL COLOQUIO INTERNACIONAL UCA - GREGORIANA, 19-23 DE JULIO 2004 Astigueta, D. G. La persona y sus derechos en las normas sobre los abusos sexuales 11 Bonet Alcón, J. Valor jurídico del amor conyugal 57 Bunge, A. W. La colegialidad episcopal en los pronunciamientos recientes de la Santa Sede. Especial referencia a las Conferencias episcopales . 85 Busso, A. D. El tiempo de nombramiento de los párrocos 109 Ghirlanda, G. Orientaciones para el gobierno de la Diócesis por parte del Obispo según la exhortación apostólica Pastores gregis y el nuevo directorio para el ministerio de los obispos Apostolorum Successores . 129 ARTÍCULOS Baccioli, C. Puntos fundamentales de la pericia psicológico-psiquiátrica en el proceso de nulidad matrimonial 185 Navarro Floria, J.