Pastores dabo vobis EN 10
11 "The eyes of all in the synagogue were fixed on him" (Lc 4,20). What the evangelist Luke says about the people in the synagogue at Nazareth that Sabbath, listening to Jesus' commentary on the words of the prophet Isaiah which he had just read, can be applied to all Christians. They are always called to recognize in Jesus of Nazareth the definitive fulfillment of the message of the prophets: "And he began to say to them, 'Today this Scripture has been fulfilled in your hearing"' (Lc 4,21). The "Scripture" he had read was this: "The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord" (Lc 4,18-19 cf. Is. Is 61,1-2). Jesus thus presents himself as filled with the Spirit, "consecrated with an anointing," "sent to preach good news to the poor." He is the Messiah, the Messiah who is priest, prophet and king.
These are the features of Christ upon which the eyes of faith and love of Christians should be fixed. Using this "contemplation" as a starting point and making continual reference to it, the synod fathers reflected on the problem of priestly formation in present - day circumstances. This problem cannot be solved without previous reflection upon the goal of formation, that is, the ministerial priesthood, or more precisely, the ministerial priesthood as a participation - in the Church - in the very priesthood of Jesus Christ. Knowledge of the nature and mission of the ministerial priesthood is an essential presupposition, and at the same time the surest guide and incentive toward the development of pastoral activities in the Church for fostering and discerning vocations to the priesthood and training those called to the ordained ministry.
A correct and in - depth awareness of the nature and mission of the ministerial priesthood is the path which must be taken - and in fact the synod did take it - in order to emerge from the crisis of priestly identity. In the final address to the synod I stated: "This crisis arose in the years immediately following the Council. It was based on an erroneous understanding of - and sometimes even a conscious bias against - the doctrine of the conciliar magisterium. Undoubtedly, herein lies one of the reasons for the great number of defections experienced then by the Church, losses which did serious harm to pastoral ministry and priestly vocations, especially missionary vocations. It is as though the 1990 synod - rediscovering, by means of the many statements which we heard in this hall, the full depth of priestly identity - has striven to instill hope in the wake of these sad losses. These statements showed an awareness of the specific ontological bond which unites the priesthood to Christ the high priest and good shepherd. This identity is built upon the type of formation which must be provided for priesthood and then endure throughout the priest's whole life. This was the precise purpose of the synod."(18)
For this reason the synod considered it necessary to summarize the nature and mission of the ministerial priesthood, as the Church's faith has acknowledged them down the centuries of its history and as the Second Vatican Council has presented them anew to the people of our day.(19)
12 "The priest's identity," as the synod fathers wrote, "like every Christian identity, has its source in the Blessed Trinity,"(20) which is revealed and is communicated to people in Christ, establishing, in him and through the Spirit, the Church as "the seed and the beginning of the kingdom."(21) The apostolic exhortation Christifideles Laici, summarizing the Council's teaching, presents the Church as mystery, communion and mission: "She is mystery because the very life and love of the Father, Son and Holy Spirit are the gift gratuitously offered to all those who are born of water and the Spirit (cf. Jn. Jn 3,5) and called to relive the very communion of God and to manifest it and communicate it in history [mission]."(22)
It is within the Church's mystery, as a mystery of Trinitarian communion in missionary tension, that every Christian identity is revealed, and likewise the specific identity of the priest and his ministry. Indeed, the priest, by virtue of the consecration which he receives in the sacrament of orders, is sent forth by the Father through the mediatorship of Jesus Christ, to whom he is configured in a special way as head and shepherd of his people, in order to live and work by the power of the Holy Spirit in service of the Church and for the salvation of the world.(23)
In this way the fundamentally "relational" dimension of priestly identity can be understood. Through the priesthood which arises from the depths of the ineffable mystery of God, that is, from the love of the Father, the grace of Jesus Christ and the Holy Spirit's gift of unity, the priest sacramentally enters into communion with the bishop and with other priests(24) in order to serve the People of God who are the Church and to draw all mankind to Christ in accordance with the Lord's prayer: "Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one...even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me" (Jn 17,11).
Consequently, the nature and mission of the ministerial priesthood cannot be defined except through this multiple and rich interconnection of relationships which arise from the Blessed Trinity and are prolonged in the communion of the Church, as a sign and instrument of Christ, of communion with God and of the unity of all humanity.(25) In this context the ecclesiology of communion becomes decisive for understanding the identity of the priest, his essential dignity, and his vocation and mission among the People of God and in the world. Reference to the Church is therefore necessary, even if not primary, in defining the identity of the priest. As a mystery, the Church is essentially related to Jesus Christ. She is his fullness, his body, his spouse. She is the "sign" and living "memorial" of his permanent presence and activity in our midst and on our behalf. The priest finds the full truth of his identity in being a derivation, a specific participation in and continuation of Christ himself, the one high priest of the new and eternal covenant. The priest is a living and transparent image of Christ the priest. The priesthood of Christ, the expression of his absolute "newness" in salvation history, constitutes the one source and essential model of the priesthood shared by all Christians and the priest in particular. Reference to Christ is thus the absolutely necessary key for understanding the reality of priesthood.
13 Jesus Christ has revealed in himself the perfect and definitive features of the priesthood of the new Covenant.(26) He did this throughout his earthly life, but especially in the central event of his passion, death and resurrection.
As the author of the letter to the Hebrews writes, Jesus, being a man like us and at the same time the only begotten Son of God, is in his very being the perfect mediator between the Father and humanity (cf. Heb. He 8-9). Thanks to the gift of his Holy Spirit he gives us immediate access to God: "God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father! "' (Ga 4,6 cf. Rom. Rm 8,15)
Jesus brought his role as mediator to complete fulfillment 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. Heb. He 9,24-28). Compared with Jesus, Moses and all other "mediators" between God and his people in the Old Testament - kings, priests and prophets - are no more than "figures" and "shadows of the good things to come" instead of "the true form of these realities" (cf. Heb. He 10,1).
Jesus is the promised good shepherd (cf. Ez. Ez 34), who knows each one of his sheep, who offers his life for them and who wishes to gather them together as one flock with one shepherd (cf. Jn 10,11-16). He is the shepherd who has come "not to be served but to serve" (Mt 20,28), who in the paschal action of the washing of the feet (cf. Jn. Jn 13,1-20) leaves to his disciples a model of service to one another and who freely offers himself as the "innocent lamb" sacrificed for our redemption (cf. Jn. Jn 1,36 Rv. Jn 5,6).
With the one definitive sacrifice of the cross, Jesus communicated to all his disciples the dignity and mission of priests of the new and eternal covenant. And thus the promise which God had made to Israel was fulfilled: "You shall be to me a kingdom of priests and a holy nation" (Ex 19,6). According to St. Peter, the whole people of the new covenant is established as "a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ" (1P 2,5). The baptized are "living stones" who build the spiritual edifice by keeping close to Christ, "that living stone...in God's sight chosen and precious" (1P 2,4). The new priestly people which is the Church not only has its authentic image in Christ, but also receives from him a real ontological share in his one eternal priesthood, to which she must conform every aspect of her life.
14 For the sake of this universal priesthood of the new covenant Jesus gathered disciples during his earthly mission (cf. Lk. Lc 10,1-12), and with a specific and authoritative mandate he called and appointed the Twelve "to be with him, and to be sent out to preach and have authority to cast out demons" (Mc 3,14-15).
For this reason, already during his public ministry (cf. Mt. Mt 16,18), and then most fully after his death and resurrection (cf. Mt. Mt 28 Jn 20 Jn 21), Jesus had conferred on Peter and the Twelve entirely special powers with regard to the future community and the evangelization of all peoples. After having called them to follow him, he kept them at his side and lived with them, imparting his teaching of salvation to them through word and example, and finally he sent them out to all mankind. To enable them to carry out this mission Jesus confers upon the apostles, by a specific paschal outpouring of the Holy Spirit, the same messianic authority which he had received from the Father, conferred in its fullness in his resurrection: "All authority in heaven and on earth has been given to me. 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 28,18-20).
Jesus thus established a close relationship between the ministry entrusted to the apostles and his own mission: "He who receives you receives me, and he who receives me receives him who sent me" (Mt 10,40); "He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me" (Lc 10,16). Indeed, in the light of the paschal event of the death and resurrection, the fourth Gospel affirms this with great force and clarity: "As the Father has sent me, even so I send you" (Jn 20,21 cf. Jn 13,20 Jn 17,18). Just as Jesus has a mission which comes to him directly from God and makes present the very authority of God (cf. Mt 7,29 Mt 21,23 Mc 1,27 Mc 11,28 Lc 20,2 Lc 24,19), so too the apostles have a mission which comes to them from Jesus. And just as "the Son can do nothing of his own accord" (Jn 5,19) such that his teaching is not his own but the teaching of the One who sent him (cf. Jn 7,16), so Jesus says to the apostles: "Apart from me you can do nothing" (Jn 15,5). Their mission is not theirs but is the same mission of Jesus. All this is possible not as a result of human abilities, but only with the "gift" of Christ and his Spirit, with the "sacrament": "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained" (Jn 20,22-23). 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.
The sign and presupposition of the authenticity and fruitfulness of this mission is the apostles' unity with Jesus and, in him, with one another and with the Father - as the priestly prayer of our Lord, which sums up his mission, bears witness (cf. Jn 17,20-23).
15 In their turn, the apostles, appointed by the Lord, progressively carried out their mission by calling - in various but complementary ways - other men as bishops, as priests and as deacons in order to fulfill the command of the risen Jesus who sent them forth to all people in every age.
The writings of the New Testament are unanimous in stressing that it is the same Spirit of Christ who introduces these men chosen from among their brethren into the ministry Through the laying on of hands (cf. Acts Ac 6,6 1Tm 4,14 1Tm 5,22 2Tm 1,6) which transmits the gift of the Spirit, they are called and empowered to continue the same ministry of reconciliation, of shepherding the flock of God and of teaching (cf. Acts Ac 20,28 1P 5,2).
Therefore, priests are called to prolong the presence of Christ, the one high priest, embodying his way of life and making him visible in the midst of the flock entrusted to their care. We find this clearly and precisely stated in the first letter of Peter: "I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ as well as a partaker in the glory that is to be revealed. Tend the flock of God that is your charge, not by constraint but willingly, not for shameful gain but eagerly, not as domineering over those in your charge but being examples to the flock. And when the chief Shepherd is manifested you will obtain the unfading crown of glory" (1P 5,1-4).
In the Church and on behalf of the Church, priests are a sacramental representation of Jesus Christ - the head and shepherd - authoritatively proclaiming his word, repeating his acts of forgiveness and his offer of salvation - particularly in baptism, penance and the Eucharist, showing his loving concern to the point of a total gift of self for the flock, which they gather into unity and lead to the Father through Christ and in the Spirit. In a word, priests exist and act in order to proclaim the Gospel to the world and to build up the Church in the name and person of Christ the head and shepherd.(27)
This is the ordinary and proper way in which ordained ministers share in the one priesthood of Christ. By the sacramental anointing of holy orders, the Holy Spirit configures them in a new and special way to Jesus Christ the head and shepherd; he forms and strengthens them with his pastoral charity; and he gives them an authoritative role in the Church as servants of the proclamation of the Gospel to every people and of the fullness of Christian life of all the baptized.
The truth of the priest as it emerges from the Word of God, that is, from Jesus Christ himself and from his constitutive plan for the Church, is thus proclaimed with joyful gratitude by the Preface of the liturgy of the Chrism Mass: "By your Holy Spirit you anointed your only Son high priest of the new and eternal covenant. With wisdom and love you have planned that this one priesthood should continue in the Church. Christ gives the dignity of a royal priesthood to the people he has made his own. From these, with a brother's love, he chooses men to share his sacred ministry by the laying on of hands. He appointed them to renew in his name the sacrifice of redemption as they set before your family his paschal meal. He calls them to lead your holy people in love, nourish them by your word and strengthen them through the sacraments. Father, they are to give their live in your service and for the salvation of your people as they strive to grow in the likeness of Christ and honor you by their courageous witness of faith and love."
16 The priest's fundamental relationship is to Jesus Christ, head and shepherd. Indeed, the priest participates in a specific and authoritative way in the "consecration/anointing" and in the "mission" of Christ (cf. Lk. Lc 4,18-19). But intimately linked to this relationship is the priest's relationship with the Church. It is not a question of "relations" which are merely juxtaposed, but rather of ones which are interiorly united in a kind of mutual immanence. The priest's relation to the Church is inscribed in the very relation which the priest has to Christ, such that the "sacramental representation" to Christ serves as the basis and inspiration for the relation of the priest to the Church.
In this sense the synod fathers wrote: "Inasmuch as he represents Christ the head, shepherd and spouse of the Church, the priest is placed not only in the Church but also in the forefront of the Church. The priesthood, along with the word of God and the sacramental signs which it serves, belongs to the constitutive elements of the Church. The ministry of the priest is entirely on behalf of the Church; it aims at promoting the exercise of the common priesthood of the entire People of God; it is ordered not only to the particular Church but also to the universal Church (Presbyterorum Ordinis, PO 10), in communion with the bishop, with Peter and under Peter. Through the priesthood of the bishop, the priesthood of the second order is incorporated in the apostolic structure of the Church. In this way priests, like the apostles, act as ambassadors of Christ (cf. 2Co 5,20). This is the basis of the missionary character of every priest."(28)
Therefore, the ordained ministry arises with the Church and has in bishops, and in priests who are related to and are in communion with them, a particular relation to the original ministry of the apostles - to which it truly "succeeds" - even though with regard to the latter it assumes different forms.
Consequently, the ordained priesthood ought not to be thought of as existing prior to the Church, because it is totally at the service of the Church. Nor should it be considered as posterior to the ecclesial community, as if the Church could be imagined as already established without this priesthood.
The relation of the priest to Jesus Christ, and in him to his Church, is found in the very being of the priest by virtue of his sacramental consecration/anointing and in his activity, that is, in his mission or ministry. In particular, "the priest minister is the servant of Christ present in the Church as mystery, communion and mission. In virtue of his participation in the 'anointing' and 'mission' of Christ, the priest can continue Christ's prayer, word, sacrifice and salvific action in the Church. In this way, the priest is a servant of the Church as mystery because he actuates the Church's sacramental signs of the presence of the risen Christ. He is a servant of the Church as communion because - in union with the bishop and closely related to the presbyterate - he builds up the unity of the Church community in the harmony of diverse vocations, charisms and services. Finally, the priest is a servant to the Church as mission because he makes the community a herald and witness of the Gospel."(29)
Thus, by his very nature and sacramental mission, the priest appears in the structure of the Church as a sign of the absolute priority and gratuitousness of the grace given to the Church by the risen Christ. Through the ministerial priesthood the Church becomes aware in faith that her being comes not from herself but from the grace of Christ in the Holy Spirit. The apostles and their successors, inasmuch as they exercise an authority which comes to them from Christ, the head and shepherd, are placed - with their ministry - in the fore front of the Church as a visible continuation and sacramental sign of Christ in his own position before the Church and the world, as the enduring and ever new source of salvation, he "who is head of the Church, his body, and is himself its savior" (Ep 5,23).
17 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. The ordained ministry has a radical "communitarian form" and can only be carried out as "a collective work."(30) The Council dealt extensively with this communal aspect of the nature of the priesthood, (31) examining in succession the relationship of the priest with his own bishop, with other priests and with the lay faithful.
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.
Each priest, whether diocesan or religious, is united to the other members of this presbyterate on the basis of the sacrament of holy orders and by particular bonds of apostolic charity, ministry and fraternity All priests in fact, whether diocesan or religious, share in the one priesthood of Christ the head and shepherd; "they work for the same cause, namely, the building up of the body of Christ, which demands a variety of functions and new adaptations, especially at the present time,"(32) and is enriched down the centuries by ever new charisms.
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. Priests are there to serve the faith, hope and charity of the laity. They recognize and uphold, as brothers and friends, the dignity of the laity as children of God and help them to exercise fully their specific role in the overall context of the Church's mission.(33) The ministerial priesthood conferred by the sacrament of holy orders and the common or "royal" priesthood of the faithful, which differ essentially and not only in degree,(34) are ordered one to the other - for each in its own way derives from the one priesthood of Christ. Indeed, the ministerial priesthood does not of itself signify a greater degree of holiness with regard to the common priesthood of the faithful; through it Christ gives to priests, in the Spirit, a particular gift so that they can help the People of God to exercise faithfully and fully the common priesthood which it has received.(35)
18 As the Council points out, "the spiritual gift which priests have received in ordination does not prepare them merely for a limited and circumscribed mission, but for the fullest, in fact the universal, mission of salvation to the end of the earth. The reason is that every priestly ministry shares in the fullness of the mission entrusted by Christ to the apostles."(36) By the very nature of their ministry they should therefore be penetrated and animated by a profound missionary spirit and "with that truly Catholic spirit which habitually looks beyond the boundaries of diocese, country or rite to meet the needs of the whole Church, being prepared in spirit to preach the Gospel everywhere."(37)
Furthermore, precisely because within the Church's life the priest is a man of communion, in his relations with all people he must be a man of mission and dialogue. Deeply rooted in the truth and charity of Christ, and impelled by the desire and imperative to proclaim Christ's salvation to all, the priest is called to witness in all his relationships to fraternity, service and a common quest for the truth, as well as a concern for the promotion of justice and peace. 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: "Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners" (Mc 2,17).
Today, in particular, the pressing pastoral task of the new evangelization calls for the involvement of the entire People of God, and requires a new fervor, new methods and a new expression for the announcing and witnessing of the Gospel. This task demands priests who are deeply and fully immersed in the mystery of Christ and capable of embodying a new style of pastoral life, marked by a profound communion with the pope, the bishops and other priests, and a fruitful cooperation with the lay faithful, always respecting and fostering the different roles, charisms and ministries present within the ecclesial community.(38)
"Today this scripture has been fulfilled in your hearing" (Lc 4,2 Lc 1). Let us listen once again to these words of Jesus in the light of the ministerial priesthood which we have presented in its nature and mission. The "today" to which Jesus refers, precisely because it belongs to and defines the "fullness of time," the time of full and definitive salvation, indicates the time of the Church. The consecration and mission of Christ - "The Spirit of the Lord...has anointed me and has sent me to preach good news to the poor" (cf. Lk. Lc 4,18) - are the living branch from which bud the consecration and mission of the Church, the "fullness" of Christ (cf. Eph. Ep 1,23). In the rebirth of baptism, the Spirit of the Lord is poured out on all believers, consecrating them as a spiritual temple and a holy priesthood and sending them forth to make known the marvels of him who out of darkness has called them into his marvelous light (cf. 1P 2,4-10). The priest shares in Christ's consecration and mission in a specific and authoritative way, through the sacrament of holy orders, by virtue of which he is configured in his being to Jesus Christ, head and shepherd, and shares in the mission of "preaching the good news to the poor" in the name and person of Christ himself.
In their final message the synod fathers summarized briefly but eloquently the "truth," or better the "mystery" and "gift" of the ministerial priesthood, when they stated: "We derive our identity ultimately from the love of the Father, we turn our gaze to the Son, sent by the Father as high priest and good shepherd. Through the power of the Holy Spirit, we are united sacramentally to him in the ministerial priesthood. Our priestly life and activity continue the life and activity of Christ himself. Here lies our identity, our true dignity, the source of our joy, the very basis of our life."(39)
17. Cf. Message of the Synod Fathers to the People of God, 1;
18. Discourse at the end of the Synod, 4; cf letter to priests for Holy Thursday 1991 (March 10, 1991): L 'Osservatore Romano, March 15, 1991.
19. Cf. Lumen Gentium; Presbyterorum Ordinis; Optatam Totius; Ratio Fundamentalis Institutionis Sacerdotalis; Synod of Bishops, second ordinary general assembly, 1971.
20. Proposition 7.
21. Lumen Gentium, LG 5.
22. Post - synodal apostolic exhortation Christifideles Laici (Dec. 30, 1988), CL 8: AAS 81 (1989), 405; cf. Synod of Bishops, second extraordinary general assembly, 1985.
23. Cf. Proposition 7.
24. Cf. Lumen Gentium, LG 1.
25. Cf. Presbyterorum Ordinis, PO 7-8.
26. Cf. Proposition 7.
28. Proposition 7.
29. Synod of Bishops, eighth ordinary general assembly, "The Formation of Priests in the Circumstances of the Present Day," Instrumentum Laboris, 16; cf. Proposition 7.
30. Angeles (Feb. 25, 1990): L'Osservatore Romano, Feb. 26-27, 1990.
31. Cf. Presbyterorum Ordinis, PO 7-9.
32. Ibid., 8; cf. Proposition 7.
33. Presbyterorum Ordinis, PO 9.
34. Lumen Gentium, LG 10.
35. Cf. Proposition 7.
36. Presbyterorum Ordinis, LG 10.
37. Optatam Totius, OT 20.
38. Cf. Proposition 12.
39. Final message, III.
19 "The Spirit of the Lord is upon me" (Lc 4,18). The Spirit is not simply "upon" the Messiah, but he "fills" him, penetrating every part of him and reaching to the very depths of all that he is and does. Indeed, the Spirit is the principle of the "consecration" and "mission" of the Messiah: "Because he has anointed me and sent me to preach good news to the poor" (cf. Lc 4,18). Through the Spirit, Jesus belongs totally and exclusively to God and shares in the infinite holiness of God, who calls him, chooses him and sends him forth. In this way the Spirit of the Lord is revealed as the source of holiness and of the call to holiness.
This name "Spirit of the Lord" is "upon" the entire People of God, which becomes established as a people "consecrated" to God and "sent" by God to announce the Gospel of salvation. The members of the People of God are "inebriated" and "sealed" with the Spirit (cf. 1Co 12,13 2Co 1,21ff.; Ep 1,13 Ep 4,30) and called to holiness.
In particular, the Spirit reveals to us and communicates the fundamental calling which the Father addresses to everyone from all eternity: the vocation to be "holy and blameless before him...in love," by virtue of our predestination to be his adopted children through Jesus Christ (cf. Eph. Ep 1,4-5). This is not all. By revealing and communicating this vocation to us, the Spirit becomes within us the principle and wellspring of its fulfillment. He, the Spirit of the Son (cf. Ga 4,6), configures us to Christ Jesus and makes us sharers in his life as Son, that is, sharers in his life of love for the Father and for our brothers and sisters. "If we live by the Spirit, let us also walk by the Spirit" (Ga 5,25). In these words the apostle Paul reminds us that a Christian life is a "spiritual life," that is, a life enlivened and led by the Spirit toward holiness or the perfection of charity.
The Council's statement that "all Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of charity"(40) applies in a special way to priests. They are called not only because they have been baptized, but also and specifically because they are priests, that is, under a new title and in new and different ways deriving from the sacrament of holy orders.
20 The Council's Decree on Priestly Life and Ministry gives us a particularly rich and thought - provoking synthesis of the priest's "spiritual life" and of the gift and duty to become "saints": "By the sacrament of orders priests are configured to Christ the priest so that as ministers of the head and co - workers with the episcopal order they may build up and establish his whole body which is the Church. Like all Christians they have already received in the consecration of baptism the sign and gift of their great calling and grace which enables and obliges them even in the midst of human weakness to seek perfection (cf. 2Co 12,9), according to the Lord's word: 'You, therefore, must be perfect, as your heavenly Father is perfect' (Mt 5,48). 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. They have become living instruments of Christ the eternal priest, so that through the ages they, can accomplish his wonderful work of reuniting the whole human race with heavenly power. Therefore, since every priest in his own way represents the person of Christ himself, he is endowed with a special grace. By this grace the priest, through his service of the people committed to his care and all the People of God, is able the better to pursue the perfection of Christ, whose place he takes. The human weakness of his flesh is remedied by the holiness of him who became for us a high priest 'holy, innocent, undefiled, separated from sinners' (He 7,26)."(41)
The Council first affirms the "common" vocation to holiness. This vocation is rooted in baptism, which characterizes the priest as one of the "faithful" (Christifedelis), as a "brother among brothers," a member of the People of God, joyfully sharing in the gifts of salvation (cf. Ep 4,4-6) and in the common duty of walking "according to the Spirit" in the footsteps of the one master and Lord. We recall the celebrated words of St. Augustine: "For you I am a bishop, with you I am a Christian. The former title speaks of a task undertaken, the latter of grace; the former betokens danger, the latter salvation."(42)
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. St. Augustine also alludes to this specific vocation when, after the words "For you I am a bishop, with you I am a Christian, he goes on to say: "If therefore it is to me a greater cause for joy to have been rescued with you than to have been placed as your leader, following the Lord's command, I will devote myself to the best of my abilities to serve you, so as not to show myself ungrateful to him who rescued me with that price which has made me your fellow servant."(43)
The conciliar text goes on to point out some elements necessary for defining what constitutes the "specific quality" of the priest's spiritual life. These are elements connected with the priest's "consecration," which configures him to Christ the head and shepherd of the Church, with the "mission" or ministry peculiar to the priest; which equips and obliges him to be a "living instrument of Christ the eternal priest" and to act "in the name and in the person of Christ himself" and with his entire "life," called to manifest and witness in a fundamental way the "radicalism of the Gospel."(44)
40. Lumen Gentium, LG 40.
41. Presbyterorum Ordinis, PO 12.
42. Sermo 340, 1: PL 38:1483.
44. Cf. Proposition 8.
Pastores dabo vobis EN 10