Presbyterorum Ordinis EN 17

SECTION THREE - Aids to the Life of Priests

(Aids to encourage the spiritual life.)

18 In order that, in all conditions of life, they may be able to grow in union with Christ, priests, besides the exercise of their conscious ministry, enjoy the common and particular means, old and new, which the Spirit never ceases to arouse in the People of God and which the Church commends, and sometimes commands,(54) for the sanctification of her members. Outstanding among all these spiritual aids are those acts by which the faithful are nourished in the Word of God at the double table of the Sacred Scripture and the Eucharist.(55) The importance of frequent use of these for the sanctification of priests is obvious to all. The ministers of sacramental grace are intimately united to Christ our Savior and Pastor through the fruitful reception of the sacraments, especially sacramental Penance, in which, prepared by the daily examination of conscience, the necessary conversion of heart and love for the Father of Mercy is greatly deepened. Nourished by spiritual reading, under the light of faith, they can more diligently seek signs of God's will and impulses of his grace in the various events of life, and so from day to day become more docile to the mission they have assumed in the Holy Spirit. They will always find a wonderful example of such docility in the Blessed Virgin Mary, who was led by the Holy Spirit to dedicate herself totally to the mystery of man's redemption.(56) Let priests love and venerate with filial devotion and veneration this mother of the Eternal Highpriest, Queen of Apostles and Protector of their own ministry.

In the fulfillment of their ministry with fidelity to the daily colloquy with Christ, a visit to and veneration of the Most Holy Eucharist, spiritual retreats and spiritual direction are of great worth. In many ways, but especially through mental prayer and the vocal prayers which they freely choose, priests seek and fervently pray that God will grant them the spirit of true adoration whereby they themselves, along with the people committed to them, may intimately unite themselves with Christ the Mediator of the New Testament, and so as adopted children of God may be able to call out "Abba, Father" (
Rm 8,15).

54. Cf. Code of Canon Law, (CIS 125) ff.
55. Cf. Second Vatican Council Decree on the Renewal of Religious Life, Oct. 28, 1965, n (PC 6); Dogmatic Constitution on Divine Revelation, Nov. 18, 1965, n (DV 21).
56. Cf. Second Vatican Council, Dogmatic Constitution LG 65, Nov. 21, 1964: AAS 57 (1965) pp 64-65.

(Study and pastoral knowledge.)

19 Priests are admonished by their bishop in the sacred rite of ordination that they "be mature in knowledge" and that their doctrine be "spiritual medicine for the People of God."(57) The knowledge of the sacred minister ought to be sacred because it is drawn from the sacred source and directed to a sacred goal. Especially is it drawn from reading and meditating on the Sacred Scriptures,(58) and it is equally nourished by the study of the Holy Fathers and other Doctors and monuments or tradition. In order, moreover, that they may give apt answers to questions posed by men of this age, it is necessary for priests to know well the doctrines of the magisterium and the councils and documents of the Roman pontiffs and to consult the best of prudent writers of theological science.

Since human culture and also sacred science has progressed in our times, priests are urged to suitably and without interruption perfect their knowledge of divine things and human affairs and so prepare themselves to enter more opportunely into conversation with their contemporaries.

Therefore, let priests more readily study and effectively learn the methods of evangelization and the apostolate. Let opportune aids be prepared with all care, such as the institution of courses and meetings according to territorial conditions, the erection of centers of pastoral studies, the establishment of libraries, and the qualified supervision of studies by suitable persons. Moreover, let bishops, either individually or united in groups, see to it that all their priests at established intervals, especially a few years after their ordination,(59) may be able to frequent courses in which they will be given the opportunity to acquire a fuller knowledge of pastoral methods and theological science, both in order that they may strengthen their spiritual life and mutually communicate their apostolic experiences with their brothers.(60) New pastors and those who have newly begun pastoral work, as well as those who are sent to other dioceses or nations, should be helped by these and other suitable means with special care.

Finally, the bishops will be solicitous that there will be some who dedicate themselves to a deeper study of theology, that there will not be lacking suitable teachers for the formation of clerics, that the rest of the priests and the faithful will be helped to acquire the doctrine they need, and that healthy progress will be encouraged in the sacred disciplines, so necessary for the Church.

57. Roman Pontifical On the Ordination of Priests.
58. Cf. Second Vatican Council, Dogmatic Constitution on Divine Revelation, Nov. 18, n (
DV 25).
59. This course is not the same as the pastoral course which is to be undertaken immediately after ordination, spoken of in the Decree on Priestly Training, Oct. 28, 1965, n OT 22.
60. Second Vatican Council, Decree on the Pastoral Duties of Bishops. Oct. 28, 1965, n (CD 16).

(Providing equitable remuneration for priests.)

20 As those dedicated to the service of God and the fulfillment of the office entrusted to them, priests deserve to receive an equitable remuneration, because "the laborer is worthy of his hire," (Lc 10,7)(61) and "the Lord directed that those who preach the Gospel should have their living from the Gospel" (1Co 9,14). Wherefore, insofar as an equitable remuneration of the priests would not be provided otherwise, the faithful themselves-that is, those in whose behalf the priest labors-are truly obliged to see to it that they can provide what help is necessary for the honorable and worthy life of the priests. The bishops, however, should admonish the faithful concerning this obligation of theirs. And they should see to if whether each individual for his own diocese or, more aptly, several together for their common territory-that norms are established according to which suitable support is rightly provided for those who do fulfill or have fulfilled a special office in the service of the People of God. The remuneration received by each one, in accord with his office and the conditions of time and place, should be fundamentally the same for all in the same circumstances and befitting his station. Moreover, those who have dedicated themselves to the service of the priesthood, by reason of the remuneration they receive, should not only be able to honorably provide for themselves but also themselves be provided with some means of helping the needy. For the ministry to the poor has always been held in great honor in the Church from its beginnings. Furthermore, this remuneration should be such that it will permit priests each year to take a suitable and sufficient vacation, something which indeed the bishops should see that their priests are able to have.

Special importance ought to be given to the office fulfilled by sacred ministers. Therefore the so-called system of benefices should be relinquished or at least so reformed that the place of the benefits, or the right to revenue from the endowment attached to an office, would be held as secondary, and the first place in law would be given to the ecclesiastical office itself. From this it should be understood that whatever office is conferred in a stable manner is to be exercised for a spiritual purpose.

61. Cf. Mt 10,10 1Co 9,7 1Tm 5,18

(On setting up common funds and establishing a system of social assistance for priests.)

21 We should always keep before our eyes the example of the faithful of the early Church in Jerusalem, who "held all things in common" (Ac 432) "and distribution was made to each according to each one's need" (Ac 4,35). So it is supremely fitting, at least in regions where the support of the clergy completely or largely depends on the offerings of the faithful, that their offerings for this purpose be collected by a particular diocesan institution, which the bishop administers with the help of priests and, when useful, of laymen who are expert in financial matters. Further it is hoped that insofar as is possible in individual dioceses or regions there be established a common fund enabling bishops to satisfy obligations to other deserving persons and meet the needs of various dioceses. This would also enable wealthier dioceses to help the poorer, that the need of the latter might be supplemented by the abundance of the former.(62) These common funds, even though they should be principally made up of the offerings of the faithful, also should be provided for by other duly established sources.

Moreover, in nations where social security for the clergy is not yet aptly established, let the episcopal conferences see to it that-in accord with ecclesiastical and civil laws-there may be either diocesan institutes, whether federated with one another or established for various dioceses together, or territorial associations, which under the vigilance of the hierarchy would make sufficient and suitable provision for a program of preventive medicine, and the necessary support of priests who suffer from sickness, invalid conditions or old age. Let priests share in this established institute, prompted by a spirit of solidarity with their brothers to take part in their tribulations(63) while at the same time being freed from an anxious concern for their own future so that they can cultivate evangelical poverty more readily and give themselves fully to the salvation of souls. Let those in charge of this act to bring together the institutes of various nations in order that their strength he more firmly achieved and more broadly based.

62. Cf. 2Co 8,14
63. Cf. Ph 4,14


22 Having before our eyes the joys of the priestly life, this holy synod cannot at the same time overlook the difficulties which priests experience in the circumstances of contemporary life. For we know how much economic and social conditions are transformed, and even more how much the customs of men are changed, how much the scale of values is changed in the estimation of men. As a result, the ministers of the Church and sometimes the faithful themselves feel like strangers in this world, anxiously looking for the ways and words with which to communicate with it. For there are new obstacles which have arisen to the faith: the seeming unproductivity of work done, and also the bitter loneliness which men experience can lead them to the danger of becoming spiritually depressed.

The world which today is entrusted to the loving ministry of the pastors of the Church is that which God so loved that he would give his only Son for it.(1) Truly this world, indeed weighed down with many sins but also endowed with many talents, provides the Church with the living stones(2) which are built up into the dwelling place of God in the Spirit.(3) This same Holy Spirit, while impelling the Church to open new ways to go to the world of today, suggests and favors the growth of fitting adaptations in the ministry of priests.

Priests should remember that in performing their office they are never alone, but strengthened by the power of Almighty God, and believing in Christ who called them to share in his Priesthood, they should devote themselves to their ministry with complete trust, knowing that God can cause charity to grow in them.(4) Let them be mindful of their brothers in the priesthood as well, and also of the faithful of the entire world who are associated with them. For all priests cooperate in carrying out the saving plan of God,(5) that is, the Mystery of Christ, the sacrament hidden from the ages in God, which is only brought to fulfillment little by little through the collaboration of many ministries in building up the Body of Christ until it grows to the fullness of time. All this, hidden with Christ in God,(6) can be uniquely perceived by faith. For the leaders of the People of God must walk by faith, following the example of faithful Abraham, who in faith "obeyed by going out into a place which he was to receive for an inheritance; and he went out not knowing where he was going" (
He 11,8). Indeed, the dispenser of the mysteries of God can see himself in the man who sowed his field, of whom the Lord said: "then sleep and rise, night and day, and the seed should sprout without his knowing" (Mc 4,27). As for the rest, the Lord Jesus, who said: "Take courage, I have overcome the world," (Jn 16,33) did not by these words promise his Church a perfect victory in this world. Certainly this holy synod rejoices that the earth has been sown with the seed of the Gospel which now bears fruit in many places, under the direction of the Holy Spirit who fills the whole earth and who has stirred up a missionary spirit in the hearts of many priests and faithful. Concerning all this, this holy synod gives fervent thanks to the priests of the entire world. "Now to him who is able to accomplish all things in a measure far beyond what we ask or conceive in keeping with the power that is at work in us-to him be glory in the Church and in Christ Jesus" (Ep 3,20-21).

1. Cf. Jn 3,16 2. Cf. 1P 2,5 3. Cf. Ep 2,22
4. Cf. Roman Pontifical, on the ordination of priests.
5. Cf. Ep 3,9 6. Cf. Col 3,3

Presbyterorum Ordinis EN 17