FATHERHOOD OF THE BISHOP IN
RELATION TO PRESBYTERS
(Lecture by
Cardinal Cláudio Hummes at the “Updating Seminar for the Congregation for the Evangelization of Peoples”, for Bishops
with less than three years of Episcopal Ordainment, at the Pontifical College
of
Rome, on September
13th, 2008)
Very dear and revered friends of the Episcopate!
I’d
like to wholeheartedly thank His Eminence Cardinal Ivan Dias, Prefect of the Congregation for the Evangelization of
Peoples, for his invitation to address you, at this seminar, about the
“Fatherhood of the Bishop in relation to
Presbyters”. I’d like to greet you and, through you, I’d like to extend
my special and thankful greetings to all the clergy in your Particular
Churches.
Today,
our presbyters need a special and loving attention. In many countries their
number keeps declining and their average age has grown too much. On the other
hand, the present society, being post-modern, secularist and laycist,
relativist and indifferent with regard to religion, makes the work and the life
of priests more and more tiring and demanding. It is true that there are still
some regions of the world where religiosity is strong and remarkably widespread
and, sometimes, also showing a growing number of priests. Still, different
serious problems often challenge the ministery of priests in those regions,
such as the poverty and material hardship of most people, the lack of resources
and the lack of the necessary conditions for a good pastoral infrastructure
and, quite often, the proselytist activism of Sects, being often deeply
anti-catholic. However, we cannot forget that these regions are slowly being
reached, through mass media and human mobilità, by the present post-modern
dominant global culture, in an more and more devastating way.
Furthermore,
there are some issues that have so often been emphasized, and sometimes
overrated, by mass media over the last
few years, issues concerning, that is true, a small part of the Clergy, i.e.
the issues of sexual deviations and abuse. The most severe is, definitely, that
of pedophilia, that is primarily severe because children are the victims and
they will be traumatized and injured in their personality throughout their
lives. If there were just one case, it would already be very serious and deeply
alarming for the Church. Unfortunately, it’s not a matter of just a few
isolated cases. However, we must say it loud: the priests involved in
these more serious problems are a very
small part of the Clergy. Then, there is a certain number of them who do not
abide by celibacy or are involved in homosexuality. These are issues as well
that Bishops must attempt to settle, according to the orientations of the
Church. However, the large majority of our presbyters are individuals who are
generous and painstaking in giving their lives and all their energies, with
great human sacrifice, in favour of the people, especially to serve the poor
and the outcast, those suffering injustice and the destitutes. Most of these
priests, despite their ordinary weaknesses and human limitations, that we all
share, are faithful to their vocation and mission, faithful and zealous in
fulfilling their ministry, in surrendering themselves to the Lord and to the Ministry. Therefore, despite this small
part of “problematic” presbyters, we can and we have to be proud of our priests
and prove to them that we are proud, that we admire them and even that we
really revere and love them, with great gratitude.
In
this context, it proves to be really important that the Bishops may be the
fathers of their priests. Let us start by recalling that our presbyters,
through the presbyteral ordination, are our “necessary helpers and counselors
in the ministry and in their role of teaching, sanctifying and nourishing the
People of God” as is stated in the Presbyterorum
Ordinis (n. 7). We can’t forget that our priest have been given to us in
Christ by God the Father, for the good of the Church and for the salvation of
the human race, as “prudent cooperators” (Lumen
Gentium, 28) and as “brothers and friends” (Presbyteriorum Ordinis, 7).
The Directory for the pastoral ministery of
Bishops (DPMB) (2004) reads: “As
Vicar of the great Shepherd of the sheep (Heb 13:20), the Bishop manifests
through his life and his episcopal ministry the fatherhood of God. He reaveals
the goodness, the loving care, the mercy, the gentleness and the authority of
Christ, who came to give his life and to gather all people into one family,
reconciling them in the love of the Father.” (DPMB, 1).
As
to the theological foundation of the Bishop’s fatherhood in relation to his
presbyters, I would like to mention a few things. It is basically a communio sacramentalis. “At the
beginning of his mission, the Lord Jesus, after praying to the Father,
appointed twelve Apostles to be with him and to be sent out to preach the
Kingdom of God and to cast out demons. [Mk
3, 14-15]. Jesus willed the Twelve to be an undivided college with Peter
as head, and so it was that they carried out their mission as eye-witnesses of
his resurrection, beginning from Jerusalem (cf. Lk 24:47), and then to all the
peoples of the earth (cf Mk 16:20)” (DPMB, 9).
The
Twelve Apostles, in turn, in order for their apostolic ministry, received from
Christ, not to become extinct upon their death, but for it to last throughout
the centuries, layed their hands on the co-workers they had selected and
invoked the Holy Spirit upon them, making them, accordingly, participate in
this ministry. Subsequently, the successors of the Apostles, i.e. the Bishops,
have in turn handed on, in the same
form, the apostolic ministry to those they would be succeeded by throughout the
centuries, till today.
The
document Lumen Gentium (LG), of
Vatican Council II, adds: “The bishops have legitimately handed on to different
individuals in the Church various degrees of participation in this ministry.
Thus, the divinely established ecclesiastical ministry is exercised on different levels by those
who from antiquity have been called bishops, priests and deacons. Priests,
although they do not possess the highest degree of priesthood, and although
they are dependent on the bishops in the exercise of their power, nevertheless
they are united with the bishops in sacerdotal dignity. By the power of the sacrament of the Orders, in the image
of Christ, the Eternal High Priest (see Heb 5,1-10; 7,24; 9,11-28), they are
consecrated to preach the Gospel and
shepherd the faithful and to celebrate divine worship, so that they are
true priests of the New Testament ” (LG, 28). Then, the Lumen Gentium goes on to say that priests “constitute one
priesthood with their bishop, although bound by a diversity of duties” and
being “ associated with their bishop in a spirit of trust and generosity, they
make him present in a certain sense in the individual local congregations”.
Therefore, “let priests sincerely look upon the bishop as their father and
reverently obey him. And let the bishop regard his priests as his co-workers
and as sons and friends (cf. LG, 28).
The
conciliar document Christus Dominus deals
with the fatherhood of the Bishop by saying : “All presbyters, both diocesan
and religious, participate in and exercise with the bishop the one priesthood
of Christ and are thereby constituted prudent cooperators of the episcopal order.
[…] In consequence, they form one presbytery and one family, whose father is
the bishop” (n.28).
According
to the Council, the fatherhood of the bishop with respect to his presbyters is
founded on a communio sacramentalis, i.e., the foundation is the Sacrament of
the Order that the bishop has received in its fullness, as successor to the
apostles, and then, he made other men in the community partake in this
priesthood
“in a lesser degree” (PO,2),
laying his hands on them and invoking the Holy Spirit on them. They are the
presbyters, for whom the bishop is, accordingly, like a father. The bishop, in
addressing his presbyters, can exclaim like Paul the Apostle to the
Corinthians; “for I became your father” (1 Cor 4,15).
In
this way, we have the insight that our episcopal fatherhood is not simply a virtuous attitude or a choice we
make: it is sacramental gift and mistery of grace in Christ at the same time.
As a result, the episcopal fatherhood concerns the episcopal ministry as a
whole, according to its three dimensions of teaching, sanctifying and ruling,
dimensions that participate in the triple cultural, prophetic and royal munus
of the Supreme Priesthood of Christ, the only Mediator of the “inscrutable riches” (Eph 3,8) for our
salvation.
The
attribute of “father”, referred to
bishops, can already be found in early patristics, especially from the third
century. St. Ignacius of Antioch, the martyr, in addressing early christian
communities, on the special episcopal participation in the divine fatherhood,
wrote to Trallians: “Similarly let all respect […] the Bishop who is the image
of the Father (n.3); to Christians at Magnesia he wrote, “I have learned that
the holy presbyters also have not taken advantage of his outwardly youthful estate,
but give place to him as to one prudent in God; yet not to him, but to the
Father of Jesus Christ, even to the Bishop of all (n.3). To the Community at
Smyrna he wrote:
“ Do ye all follow the bishop, as Jesus Christ followed the Father
(n.8).
May
the Bishop, in exercising his ministry of father and shepherd, first of
all towards his priests, may he always
be like the one who serves, having under his eyes the example of Jesus Christ
who came not to be served, but to serve. The Lord, while washing the feet of
his disciples, told them and all of us, the Bishops: “I have given you an
example” (John 13,15).
The
document mentioned, Christus Dominus,
with respect to presbyters, recommends to their bishops that as fathers “be
ready to listen to them. […] Bishops should always embrace priests with a
special love ”; “they should be solicitous for the spiritual, intellectual and
material welfare of the priests so that the latter can live holy and pious
lives and fulfill their ministry faithfully and fruitfully. (n.16).
To
the extent possibile, the Bishop must open his agenda to each of the priests,
each of them taken individually, in a sincere quest for cooperation as well as
human and spiritual growth. Thus, inside the Bishop will grow a genuine interest
to actually know the concrete situation of the priest. He will begin to
appreciate more properly the different circumstances in which the priest can
find himself: even his solitude, his tiredness, his trials, dejection,
confusion or, positively, his pastoral zeal, his pastoral activities, his
initiatives, his skills, his aspirations and joys, as well as the fruits of his
priestly work.
“It is important to
be aware of the danger that years of work and the difficulties inherent in the
ministry may lead to a certain weariness or fatigue. […]. The Bishop should study, case by case, the form of
spiritual, intellectual and physical renewal that could help a priest resume
his ministry with fresh vigour” (Directory…of
Bishops, 81).
This may happen when
the priest wears himself out and gets exhausted because of an illness or moral
fatigue.
Sometimes, it may be
the case that a state of neglect and boredom may affect the priest who is just
concerned with his self-fulfillment in the ministry, that becomes career-oriented,
rather than service-oriented. Then, haughtiness, indignation or arrogance can
surface in the presbyter.
The Bishop should
always deal with these difficulties with sympathy and benevolence; moreover, he
should go and assist priests in all difficulties of human and spiritual kind
that they can encounter in the exercise of their ministry. When one can say
that the pain and the joy of the priest are actually part of the inner heritage
of the Bishop, not only will he love but, certainly, will also be loved by his
priests. The Bishop will be able to
exclaim with St. Paul: “Who is weak, and I am not weak? Who is caused to
stumble, and I burn not? (2 Cor 11,29).
In this regard, I
would like to remind that understanding, mercy, and forgiveness are an integral
part of the charity of a Bishop who is a father. In the relationship with his
presbyters, mercy, in particular, must be considered and lived by the Bishop in
the light of Christ. In this way, priests will never be alone.
As
regards priests who, unfortunately, are
seriously guilty sometimes also under the civil law, as regards their priestly
and human duties, first of all the Bishop has to look at, cater for and
ricognize the injuries and the injured rights of the victims, especially when
it’s a question of minors and children, as in the case of pedophilia and other
types of abuse, that are offences under the canon and civil law. We know the
firm and lucid position of our beloved Pope Benedict XVI concerning pedophile
priests. In Australia, the Pope spoke of the “shame which we have all felt as a
result of the sexual abuse of minors by some clergy and religious in this
country. Indeed I am deeply sorry for the pain and suffering the victims have
endured and I assure them that, as their pastor, I too share in their
suffering. These misdeeds, which constitute so grave a betrayal of trust,
deserve unequivocal condemnation. […]
Victims should receive compassion and care, and those responsible for
these evils must be brought to justice
(Homily, July 19, 2008, during the Eucharist celebration with
bishops, seminarians and novices). Already before his Apostolic
journey to the
United States of America, Pope Benedict XVI said: “We will absolutely exclude
paedophiles from the sacred ministry: it is absolutely incompatible, and
whoever is really guilty of being a paedophile cannot be a priest. So at this
first level we can do justice and help the victims, because they are deeply
affected. These are the two sides of justice: one, that paedophiles cannot be
priests and the order, to help in any possible way the victims. Then there is a
pastoral level. The victims will need healing and help and assistance and
reconciliation: this is a big pastoral engagement and I know that the Bishops
and priests and all Catholic people in the United States will do whatever
possible to help, to assist, to heal. (Interview of The Holy
Father Benedict XVI during the
flight to the USA, April 15, 2008)
It is now important to talk about
priestly celibacy. Jesus Christ chose not to marry and live in perfect
virginity, Pope Paul VI, in the Encyclical Sacerdotalis
Caelibatus (Sac.Cael.) (1967),
explains: “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.” (Sac.Cael.,21). The same Encyclical
presents three motives for celibacy: its Christological, ecclesiological and
eschatological significance.
Let us start with the Christological
significance. Christ is newness. He achieves a new creation. His priesthood is new. Christ renews all things. The Lord Jesus, God’s only son, sent by the
Father into the world, “became man, in order that humanity which was subject to
sin and death might be reborn, and through this new birth might enter the
kingdom of heaven. Being entirely consecrated to the will of the Father, Jesus
brought forth this new creation by means of His Paschal mystery, 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 conditions.“(Sac.Cael.,19).
The
natural marriage itself, blessed by God ever since the creation, but later
offended by sin, was renewed by Christ, who “has raised it to the dignity of a
sacrament of a mysterious symbol of His own union with the Church. […]
Christ, Mediator of a superior
Covenant, has also opened a new way, in which the human creature, adheres
wholly and directly to the Lord, and is concerned with Him and His affairs,
thus, he manifests in a clearer and more complete way the profoundly
transforming reality of the New Testament.” (Sac.Cael.,20).
This novelty, this new path, is a life
of virginity, that Jesus himself lived, in harmony with his role as mediator
between heaven and earth, between the Father and the human race. “Fully 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” (Sac.Cael.,21). To the service of God and men signifies a
love without reservations, which marked the life of Jesus among us. That is, celibacy for the love of God’s
kingdom.
Christ, calling his priests to become
ministers of Salvation, of the new creation, asks them to live a life of
newness, united and similar to Him, in the most perfect form possible. This is where the gift of celibacy
originates, as a complete configuration with Jesus and the prophecy of the new
creation. This leads us to the
eschatological significance of celibacy, as a sign and prophecy of God’s final
second coming, when we will all resurrect from death. As the Second Vatican Council teaches us, the Church “ here below
constitutes the seed and the beginning of this kingdom” (Lumen Gentium, 5). Celibacy, for the love of God’s kingdom, is a
specific sign of the “latter times”, thus, the Lord announced: “when the dead
will rise to life, they will be like angels and will not marry” (Mt 23,30). In a World like ours, a
world of shows and easy pleasures, deeply fascinated by earthly goods,
especially by progress in sciences and technologies – biologic sciences and
bio-technologies- the announcement of an afterlife, a future world, a Parisian,
as an ultimate event of a new creation, is decisive. Such an announcement frees from the ambiguity of aporia, noise,
contradictions, from the true good and new scientific findings that human
progress entails.
Finally, the ecclesiological
significance of celibacy leads us directly to the priest’s pastoral activity.
The Encyclical Sacerdotalis Caelibatus
states: “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” (Sac.Cael.,26).
The priest, similar to Christ and in Christ, mystically marries the Church with
exclusive love. Thus, completely dedicating himself to Christ’s undertakings
and his mystical body, the priest acquires a broad spiritual freedom to serve
with love all men, without distinction. “In a similar way, by a daily dying to
himself, by living up the legitimate love of a family of his own for the love
of Christ and 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”. (Sac.Cael.,30).
The
Encyclical also adds that celibacy increases the priest’s ability to listen to
the Word of God and to pray and completely offer his life to the altar,
through sacrifice. It also stresses the
importance of spiritual formation of the priest, who is called to be “testify
the Almighty”. The years of remote
formation, within the family and especially the years spent in the seminar,
true school of love, where as an apostolic community, young seminarians must
maintain an intimate relationship with Jesus Christ, awaiting for the Holy
Spirit’s gift to be sent to mission. Consequently, the priest’s spirituality is an intimate way to live united to
Him, in a relationship of interior communion that must take the form of
friendship. A priest’s life, after all, is unconceivable without Christ. There
lies the strength of its testimony; virginity for the kingdom of God is
something real that Christ achieved and rendered possible. Only those who have
Christ as a friend and Lord and live in communion with Him can testify the Almighty. Therefore, Sacerdotalis Caelibatus reads: “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 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 for the
observance of celibacy.” (Sac.Cael.,75).
Besides formation and the love for
Christ, an essential element to live celibacy is the passion for God’s Kingdom,
which means the ability to work diligently and without sparing any effort to
disseminate the love for Christ and his message. We must add, that in order to live celibacy the priest must be a
man of prayer, both personal and community. Daily celebration of the Eucharist,
the “lectio divina”, that is, praying and reading of the Bible, especially the
Gospels, divine of integral Hours, adoration of the Eucharistic, frequent
confession, devoted and caring relations to Holy Mary, reciting of the rosary,
spiritual exercises, are some means and signs of love, which if lacking, risks
being replaced by surrogates, sometimes vile, such as the search of a vain
personal exterior image, career, money and sexuality.
The subject of priest celibacy is a
field where the Bishop’s fatherhood must be completely committed towards his
presbyters. The priest’s conscious
reasons for celibacy required by the Latin Church, its Christological,
Eschatological and Ecclesiastical significance must always be renewed. The Church teaches that celibacy is a gift,
a charisma, which God gives to some of his men-disciples and women-disciples,
both for consecrated life and priestly life.
The Latin Church requires this charisma from priesthood candidates. It
is for them a Canonical law, however in its deep nature it must be acknowledged
as something more than a canonical duty, but as a gift of God that the Bishop
is able to distinguish in the candidates to the orders, contrariwise he must
not ordain them. Experience, however,
demonstrates that there are some priests who subsequently become unfaithful to
celibacy. Perhaps, since they never have received this charisma and during the
seminar formation a judgement mistake occurred. The latter should have never
been ordained. There are also others
who received the charisma but for different reasons and circumstances have lost
it.
Experience shows that the loss of
celibacy charisma often occurs due to a lack of spirituality, which leads to a
weakening of faith, until it is completely lost, thus, the disappearance of the
true meaning of celibacy for the love of God’s kingdom. Furthermore, when
analyzing the current post-modern society, and other traditional cultures in
some countries, we must admit they do not promote understanding and the deep
meaning of priest celibacy. On the contrary, they are adverse, and sometimes go
as far as deride it. This shows the great need to help presbyters understand
the meaning of their celibacy and apply it in our modern world. The Bishop,
therefore, must closely accompany his presbyters and support them in this
situation.
During the current Apostle Paul year,
we must recall the example of Paul’s fatherly relationship to Timothy and
Titus. It can serve as an inspiration
in the relationship of the Bishop with his presbyters. Paul, in his First
Letter to Timothy, calls him “my true
son in the faith” (1Tim 1,2) and
tells him: “Timothy, my child, I entrust to you this command, which is in
accordance with the words of prophecy spoken in the past about you. Use this
words as weapons in order to fight well and keep your faith and a clear
conscience.” (1Tim 1, 18-19). “You, man of God […], strive for
righteousness, godliness, faith, endurance and gentleness. Run your best in the
race of faith, and win eternal life for yourself; for it was this life that God
called you when firmly professed your faith before many witnesses ” (1Tim 6,11-12). In the Second Letter, Paul’s fatherly heart full of emotion turns
to Timothy saying: “I give thanks to God […], as I remember you always in my
prayers night and day. I remember your tears, and I want to see you very much,
so that I may be filled with joy […]. For this reason I remind you to keep
alive the gift that God gave you when I laid my hands on you. For the Spirit
that God has given us does not make us timid; instead, his Spirit fills us with
power, love and self-control. Do not be ashamed, the, of witnessing for our
Lord; neither be ashamed of me, a prisoner for Christ’s sake. Instead, take
your part in suffering for the Good News, as God gives us strength for it” (2Tim 1,34; 6-8).
Paul also calls Titus “my true son” (Tit 1,4) and strongly recommends him: “You must teach what agrees
with sound doctrine” (Tit, 2,1);
“teach these things and use your full authority as you encourage and rebuke
your hearers. Let none of them look down on you!” (Tit 2,15).
The Apostle Paul’s fatherly expressions
to Timothy and Titus help us see our priests as true sons, who await our
prayers, examples, encouragement, support, steady and wise orientation,
understanding, true love.
Dearest Brothers Bishops, allow me to
still add, in a few word, some aspects of the presbyter life that deserve the
Bishops’ special attention. First of all,
presbyters spirituality. Its importance is based on the fact that
vocation and presbyter’s ministry can be understood only starting from the
faith in Jesus Christ and His mission in the world. Only within Jesus Christ’s
horizon we find the true light to understand the presbyterate. A vocation and ministry born from Jesus
Christ, thus, participating in Christ’s Pastoral salvation mission. Thereby, we
are truly within God’s mystery and His project of salvation of the human
race. From the very beginning, this
shows the presbyter’s personal and ministerial relationship with Jesus Christ
and its renewed configuration with Him, the Good Shepherd, through the works of
the Spirit. The quoted text of the
Gospel according to Mark on the Twelve’s vocation clearly reads: “Then Jesus
went up a hill and called to himself the men he wanted. They came to him, and
he chose twelve, whom he named apostles. “I have chosen you to be with me, “ he
told them. “I will also send you out to preach, and you will have the authority
to drive out demons”.(Mc 3,13-14). Thus, the presbyter, who participates to the
apostolic ministry, is called to be a special disciple of the Lord: “To be with
Him”. This is the core of disciples and presbyters spirituality.
We all know that without a deep
spirituality no priest will be happy in his vocation and mission. He will not
find a meaningful reason to carry on with his mission. Then, when we consider
that priests must live a state of celibacy, we understand even more the need
for a deep, sound, steady and mature spirituality.
Another aspect in the life and ministry
of presbyters, which is today ever more important, is its missionary activity.
Today the Church is strongly aware of missionary urgency, not only as a mission
“ad gentes”, but also as a specific
missionary evangelization in countries where the Church has been established
for centuries. Involving once again,
through the Christian kerygma preaching, our baptized who for various reasons
have drawn away from the ecclesiastical community life. Getting in touch with
them means going towards them, visiting them where they live or work. As Pope Benedict XVI said to the Brazilian
Bishops: “There is a need to engage in apostolic activity as a true mission in
the midst of the Catholic Church’s flock […], promote methodical evangelization
aimed at personal and communal fidelity to Christ. No effort should be spared in seeking those Catholics who have
fallen away and those who know little or nothing of Jesus Christ. [..] In this
work of evangelization the ecclesiastic community should clearly be marked by
pastoral initiatives, especially sending missionaries, lay or religious, to
homes on the outskirts and in the interior, to enter into a dialogue with
everyone in a spirit of understanding, sensitivity and charity. On the other
hand, if the persons they encounter are living in poverty, it is necessary to
help them, as the first Christian communities did, by practising solidarity and
making them feel truly loved. The poor living in the outskirts of the cities or
the countryside need to feel that the church is close to them, providing for
their most urgent needs, defending their rights and working with them to build a
society founded on justice and peace. The Gospel is addressed in a special way
to the poor, and the Bishop modelled on the Good Shepherd, must be practically
concerned with offering them the divine consolation of the faith, without
overlooking their need for “material bread”. As I wished to stress in the
Encyclical Deus
caritas est, ”the church cannot neglect the
service of charity any more than she can neglect the sacraments and the word” (n. 22) (n.3). We must not forget that only a good disciple
can be a good missionary.
Considering the current
missionary urgency, the Congregation for the Clergy will dedicate its next
Plenary Assembly, next March, to the topic of Presbyters- Missions.
Finally, I would like to point out
ongoing presbyters formation, which also includes spiritual formation. The
Church continues to stress the need for permanent presbyter formation. In the Directory for the pastoral ministry of
bishops (2004), the Congregation
for Bishops reads: “The Bishop should educate his priests of every age and
condition to fulfil their duty of ongoing formation and he should ensure due
provision for this”; furthermore : “The bishop should consider the annual
retreat a primary and essential element in the ongoing formation of his
priests. It should be arranged in such a way that each one has time for an
authentic and personal encounter with God and for reflection on his personal
life and ministry.” (n.83). The Encyclical
Pastores Gregis (2003), of
Pope John Paul II, reads: “The Bishop’s special affection for his priest is
demonstrated by his accompanying them as a father and brother in the
fundamental stages of their ministerial life, starting with their first steps
in the pastoral ministry. The formation of priests remains essential and
represents for all a kind of “vocation within a vocation”, since in its
different and complementary aspects it is aimed at helping priests to live and
minister after the example of Jesus.” (n.47). Today, more
than ever, permanent formation is necessary in every sector of society,
especially in the priesthood ministry committed in transforming in Christ all
human realities, in instilling the faith and evangelization to different
cultures. Getting to know the evangelization reality requires a constant
cultural and theological update.
Concluding, I would like to
congratulate the Congregation for the Evangelization of Peoples for having
organized this seminar and would also like to thank you my dearest Brother
Bishops, for your patience and attention. You are the Fathers of our priests.
They love you and will love you even more if they experience your love. This
love comes from God, it is a gift from the Holy Spirit, and must be included in
our prayer and lived in faith. God bless you and give you happiness in your
important and beautiful Episcopal Ministry. Good luck! Thank you!
Rome,
September 13, 2008.
Cardinal
Cláudio Hummes
Emeritus
Archbishop of São Paulo
Prefect of
the Congregation for the Clergy