Decree on the ministry and life of priests, December 7, 1965 / Second Vatican Council.


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ON THE MINISTRY
AND LIFE OF PRIESTS

December 7, 1965

National Catholic Welfare Conference
1312 Massachusetts Avenue, N. W. Washington 5, D. C.



Translation prepared under direction of Msgr. Joseph

Gallagher for the book Documents of Vatican II, edited

by Walter M. Abbott, S.J. jointly published by Guild

Press, America Press and Association Press.



PAUL, BISHOP,
SERVANT OF THE SERVANTS OF
GOD TOGETHER WITH THE
FATHERS OF THE SACRED

COUNCIL

PREFACE

1. The excellence of the order of priests in the Church has
already been recalled several times to the minds of all by this

most sacred Synod. 1 Since, however, in the renewal of Christ’s

Church tasks of the greatest importance and of ever-increasing

difficulty are being assigned to this order, it has seemed eminently

useful to treat of the subject of priests at greater length and depth.

What is said here applies to all priests, especially those devoted to
the care of souls, though suitable adaptations are to be made for
priests who are Religious.

By sacred ordination and by the mission they receive from
their bishops, priests are promoted to the service of Christ, the

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Teacher, the Priest, and the King. They share in His ministry of

unceasingly building up the Church on earth into the People of

God, the Body of Christ, and the Temple of the Holy Spirit.

Now, the pastoral and human circumstances of the priesthood
have in very many instances been thoroughly changed. Therefore,
in order that the ministry of priests may be carried on more effec-
tively and their lives better provided for, this most sacred Synod

declares and decrees as follows.

2



CHAPTER I

THE PRIESTHOOD IN THE
MISSION OF THE CHURCH

2. The Lord Jesus, “Whom the Father has made holy and
sent into the world” (Jn. 10:36), has made His whole Mystical Body
share in the anointing by the Spirit with which He Himself has been
anointed. 1 For in Him all the faithful are made a holy and royal
priesthood. They offer spiritual sacrifices to God through Jesus
Christ, and they proclaim the perfections of Him who has called
them out of darkness into His marvelous light. 2 Hence, there is

no member who does not have a part in the mission of the whole
Body. Rather, each one ought to hallow Jesus in his heart 3 and

bear witness to Jesus in the spirit of prophecy.4

Now, the same Lord has established certain ministers among

the faithful in order to join them together in one body where “all

the members have not the same function” (Rom. 12:4). These

ministers in the society of the faithful would be able by the sacred

power of their order to offer sacrifice and to remit sins. 5 They

would perform their priestly office publicly for men in the name
of Christ. So it was that Christ sent the Apostles just as He Himself
had been sent by the Father. 6 Through these same Apostles He
made their successors, the bishops, 7 sharers in His consecration
and mission. Their ministerial role has been handed down to
priests in a limited degree. Thus established in the order of the

priesthood, they are co-workers of the episcopal order 8 in the

proper fulfillment of the apostolic mission entrusted to the latter

order by Christ.9

3



Inasmuch as it is connected with the episcopal order, the

priestly office shares in the authority by which Christ Himself

builds up, sanctifies and rules His Body. Therefore, while the

sacerdotal office of priests indeed presupposes the sacraments of

Christian initiation, it is conferred by that special sacrament

through which priests, by the anointing of the Holy Spirit, are

marked with a special character and are so configured to Christ

the Priest that they can act in the person of Christ the Head. 10

Since in their own measure priests participate in the office of
the Apostles, God gives them the grace to be ministers of Christ
Jesus among the people. They shoulder the sacred task of the
gospel, so that the offering of the people can be made acceptable
through the sanctifying power of the Holy Spirit. 11 For, through

the apostolic proclamation of the gospel the People of God is called
together and assembled so that when all who belong to this People
have been sanctified by the Holy Spirit, they can offer themselves

as “a sacrifice, living, holy, pleasing to God” (Rom. 12:1). Through
the ministry of priests, the spiritual sacrifice of the faithful is made

perfect in union with the sacrifice of Christ, the sole Mediator.

Through the hands of priests and in the name of the whole Church,

the Lord’s sacrifice is offered in the Eucharist in a sacramental and

unbloody manner until He Himself returns. 12

The ministry of priests is directed towards this work and is

perfected in it. For their ministry, which takes its start from the

gospel message, derives its power and force from the sacrifice of

Christ. Its aim is that “the entire commonwealth of the redeemed,

that is, the community and society of the saints, be offered as a

universal sacrifice to God through the High Priest who in His
Passion offered His very Self for us that we might be the body of so
exalted a Head.” 13

The purpose, therefore, which priests pursue by their ministry

and life is the glory of God the Father as it is to be achieved in
Christ. That glory consists in this: that men knowingly, freely, and

gratefully accept what God has achieved perfectly through Christ,
and manifest it in their whole lives. Hence, whether engaged in

4



prayer and adoration, preaching the Word, offering the Eucharistic

sacrifice, ministering the other sacraments, or performing any of the

works of the ministry for men, priests are contributing to the exten-

sion of God’s glory as well as to the development of divine life in

men. Since all of these activities result from Christ’s Passover,

they will be crowned in the glorious return of the same Lord when

He Himself hands over the Kingdom to His God and Father. 14

3. Priests are taken from among men and appointed for men
in the things which pertain to God, in order to offer gifts and sacri-

fices for sins. 15 Hence they deal with other men as with brothers.
This was the way that the Lord Jesus, the Son of God, a man sent
by the Father to men, dwelt among us and willed to become like His

brothers in all things except sin. 16 The holy Apostles imitated Him;

and blessed Paul, the teacher of the Gentiles, who was “set apart
for the gospel of God” (Rom. 1:1), declares that he became all
things to all men that he might save all. 17

By their vocation and ordination, priests of the New Testament
are indeed set apart in a certain sense within the midst of God’s

people. But this is so, not that they may be separated from this
people or from any man, but that they may be totally dedicated
to the work for which the Lord has raised them up. 18 They can-

not be ministers of Christ unless they are witnesses and dispensers

of a life other than this earthly one. But they cannot be of service

to men if they remain strangers to the life and conditions of men. 19

Their ministry itself by a special title forbids them to be conformed

to this world. 20 Yet at the same time this ministry requires that

they live in this world among men, and that as good shepherds they

know their sheep. It requires that they seek to lead those who are

not of this sheepfold so that they too may hear the voice of Christ

and that there may be one fold and one Shepherd.21

In the achievement of these goals, priests will find great help

in the possession of those virtues which are deservedly esteemed

in human affairs, such as goodness of heart, sincerity, strength, and

constancy of character, zealous pursuit of justice, civility, and those

5



other traits which the Apostle Paul commends saying: “Whatever
things are true, whatever honorable, whatever just, whatever holy,

whatever lovable, whatever of good repute, if there be any virtue, if

anything worthy of praise, think upon these things” (Phil. 4: 8).22

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CHAPTER II

THE

I. Priestly Functions

4. The People of God finds its unity first of all through
the Word of the living God, 1 which is quite properly sought from
the lips of priests. 2 Since no one can be saved who has not first
believed,3 priests, as co-workers with their bishops, have as their

primary duty the proclamation of the gospel of God to all. 4 In
this way they fulfill the Lord’s command: “Go into the whole
world and preach the gospel to every creature” (Mk. 16: 15). 5

Thus they establish and build up the People of God.

For through the saving Word the spark of faith is lit in the
heart of unbelievers, and fed in the hearts of the faithful. By this
faith the community of the faithful begins and grows. As the
Apostle says: “Faith depends on hearing and hearing on the word

of Christ” (Rom. 10:17).

Toward all men, therefore, priests have the duty of sharing the

gospel truth 6 in which they themselves rejoice in the Lord. And
so, whether by honorable behavior among the nations they lead
them to glorify God,7 whether by openly preaching they proclaim

the mystery of Christ to unbelievers, whether they hand on the

Christian faith or explain the Church’s teaching, or whether in the

light of Christ they strive to deal with contemporary problems, the

task of priests is not to teach their own wisdom but God’s Word,
and to summon all men urgently to conversion and to holiness. 8

No doubt, priestly preaching is often very difficult in the

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circumstances of the modern world. If it is to influence the mind of
the listener more fruitfully, such preaching must not present God’s
Word in a general and abstract fashion only, but it must apply the
perennial truth of the gospel to the concrete circumstances of life.

Thus the ministry of the Word is carried out in many ways,
according to the various needs of those who hear and the special
gifts of those who preach. In areas or communities which are
non-Christian, the gospel message draws men to faith and the sacra-
ments of salvation.9 In the Christian community itself, especially

among those who seem to understand or believe little of what they
practice, the preaching of the Word is needed for the very admin-
istration of the sacraments. For these are sacraments of faith,

and faith is born of the Word and nourished by it. 10

Such is especially true of the Liturgy of the Word during the
celebration of Mass. In this celebration, the proclamation of the

death and resurrection of the Lord is inseparably joined to the

response of the people who hear, and to the very offering whereby
Christ ratified the New Testament in His blood. The faithful
share in this offering both by their prayers and by their recognition

of the sacrament for what it is. 11

5. God, who alone is holy and bestows holiness, willed to
raise up for Himself as companions and helpers men who would
humbly dedicate themselves to the work of sanctification. Hence,

through the ministry of the bishop, God consecrates priests so that
they can share by a special title in the priesthood of Christ. Thus,

in performing sacred functions they can act as the ministers of Him
who in the liturgy continually exercises His priestly office on our
behalf by the action of His Spirit. 12

By Baptism men are brought into the People of God. By the
sacrament of Penance sinners are reconciled to God and the Church.
By the oil of the sick the ailing find relief. And, especially by the
celebration of Mass, men offer sacramentally the sacrifice of Christ.
In administering all the sacraments, as St. Ignatius Martyr already

bore witness in the days of the primitive Church,13 priests by vari-

ous titles are bound together hierarchically with the bishops. Thus

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in a certain way they make him present in every gathering of the

faithful.
14

The other sacraments, as well as every ministry of the Church

and every work of the apostolate, are linked with the holy

Eucharist and are directed toward it. 15 For the most blessed

Eucharist contains the Church’s entire spiritual wealth, 16 that is,

Christ Himself, our Passover and living bread. Through His very

flesh, made vital and vitalizing by the Holy Spirit, He offers life to
men. They are thereby invited and led to offer themselves, their

labors, and all created things together with Him.

Hence the Eucharist shows itself to be the source and the apex

of the whole work of preaching the gospel. Those under instruc-

tion are introduced by stages to a sharing in the Eucharist. The

faithful, already marked with the sacred seal of Baptism and Con-

firmation, are through the reception of the Eucharist fully joined

to the Body of Christ.

Thus the Eucharistic Action is the very heartbeat of the con-

gregation of the faithful over which the priest presides. So priests

must instruct them to offer to God the Father the Divine Victim in
the sacrifice of the Mass, and to join to it the offering of their own
lives. In the spirit of Christ the Shepherd, priests should train

them to submit their sins with a contrite heart to the Church in

the sacrament of Penance. Thus, mindful of the Lord’s words:

“Repent, for the kingdom of God is at hand” (Mt. 4:17), the people
will be drawn ever closer to Him each day.

Priests should likewise teach them to participate in the cele-

brations of the sacred liturgy in such a way that they can rise to

sincere prayer during them. They must lead the faithful along to an

ever-improved spirit of prayer offered throughout the whole of life

according to the graces and needs of each. They must persuade

everyone to the discharge of the duties of his proper state in life,

and bring the saintlier ones to an appropriate exercise of the

evangelical counsels. They must show the faithful how to sing to

the Lord hymns and spiritual songs in their hearts, always giving

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thanks to God the Father for all things in the name of our Lord,
Jesus Christ. 17

Priests themselves extend to the different hours of the day the

praise and thanksgiving of the Eucharistic celebration by reciting

the Divine Office. Through it they pray to God in the name of the
whole Church on behalf of the people entrusted to them and indeed

for the whole world.

In the house of prayer the most Holy Eucharist is celebrated

and preserved. There the faithful gather and find help and comfort

through venerating the presence of the Son of God our Saviour,
offered for us on the sacrificial altar. This house must be well kept

and suitable for prayer and sacred functions. 18 There, pastors and

the faithful are called to respond with grateful hearts to the gift

of Him who through His humanity constantly pours divine life
into the members of His Body. 19

Let priests take care to cultivate an appropriate knowledge

and facility in the liturgy, so that by their own liturgical ministry,
the Christian communities entrusted to them may ever more ade-
quately give praise to God, the Father and the Son and the Holy

Spirit.

6. To the degree of their authority and in the name of their
bishop, priests exercise the office of Christ the Head and the

Shepherd. Thus they gather God’s family together as a brotherhood

of living unity, and lead it through Christ and in the Spirit to God
the Father.20 For the exercise of this ministry, as for other priestly

duties, spiritual power is conferred upon them for the upbuilding of

the Church.21

In achieving this goal, priests must treat all with outstanding

humanity, in imitation of the Lord. They should act toward men,

not as seeking to win their favor 22 but in accord with the demands

of Christian doctrine and life. They should teach and admonish

men as dearly beloved sons, 23 according to the words of the
Apostle: “Be urgent in season, out of season; reprove, entreat,

rebuke with all patience and teaching” (2 Tim. 4: 2).24

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Therefore, as educators in the faith, priests must see to it,

either by themselves or through others, that the faithful are led

individually in the Holy Spirit to a development of their own voca-
tion as required by the gospel, to a sincere and active charity,

and to that freedom with which Christ has made us free . 25 Cere-

monies however beautiful, or associations however flourishing will

be of little value if they are not directed toward educating men in
the attainment of Christian maturity . 26

To further this goal, priests should help men see what is re-
quired and what is God’s will in the great and small events of life.

Christians should also be taught that they do not live for themselves

alone, but, according to the demands of the new law of charity,

every man must administer to others the grace he has received . 27

In this way all will discharge in a Christian manner their duties

within the community of men.

Although he has obligations toward all men, a priest has the

poor and the lowlier entrusted to him in a special way. The Lord

Himself showed that He was united to them
,

28 and the fact that

the gospel was preached to them is mentioned as a sign of Messianic

activity .
29 With special diligence, priests should look after youth

as well as married people and parents. It is desirable that each of

these groups join together in friendly associations and thereby

help one another act more easily and adequately as Christians in

a condition of life which is often demanding.

Priests should remember that all Religious, both men and
women, who have a distinguished place indeed in the house of the
Lord, deserve special care in their pursuit of spiritual progress for

the good of the whole Church. Finally and above all, priests

must be solicitous for the sick and the dying, visiting them and

strengthening them in the Lord . 30

The office of pastor is not confined to the care of the faithful

as individuals, but is also properly extended to the formation of a

genuine Christian community. If community spirit is to be duly

fostered, it must embrace not only the local Church but the uni-

versal Church. The local community should not only promote the

11



care of its own faithful, but filled with a missionary zeal, it should
also prepare the way to Christ for all men. To this community in
a special way are entrusted catechumens and the newly baptized,
who must be gradually educated to recognize and lead a Christian
life.

No Christian community, however, can be built up unless it
has its basis and center in the celebration of the most Holy

Eucharist. Here, therefore, all education in the spirit of com-

munity must originate. 31 If this celebration is to be sincere and

thorough, it must lead to various works of charity and mutual

help, as well as to missionary activity and to different forms of

Christian witness.

Moreover, by charity, prayer, example, and works of pen-

ance, the Church community exercises a true motherhood toward

souls who are to be led to Christ. For this community constitutes
an effective instrument by which the path to Christ and to His

Church is pointed out and made smooth for unbelievers, and by
which the faithful are aroused, nourished, and strengthened for

spiritual combat.

In building the Christian community, priests are never to put

themselves at the service of any ideology or human faction. Rather,
as heralds of the gospel and shepherds of the Church, they must

devote themselves to the spiritual growth of the Body of Christ.

II. Priests as Related to Others

7. All priests together with bishops, so share in one and the

same priesthood and ministry of Christ that the very unity of their

consecration and mission requires their hierarchical communion

with the order of bishops.32 At times they express this communion

in a most excellent manner by liturgical concelebration. At every

Mass, however, they openly acknowledge that they celebrate the

Eucharistic Action in union with the episcopate.33 Therefore by

reason of the gift of the Holy Spirit which is given to priests in

sacred ordination, bishops should regard them as necessary helpers

and counselors in the ministry and in the task of teaching, sanctify-

ing, and nourishing the People of God.34

12



Already in the ancient days of the Church we find liturgical

texts proclaiming this relationship with insistence, as when they
solemnly called upon God to pour out upon the candidate for
priestly ordination “the spirit of grace and counsel so that with a

pure heart he may help and govern the People [of God”],35 just
as in the desert the spirit of Moses was extended to the minds of

seventy prudent men
,

36 “and using them as helpers, he easily gov-

erned countless multitudes among the people.” 37

Therefore, on account of this communion in the same priest-

hood and ministry, the bishop should regard priests as his

brothers and friends . 38 As far as in him lies, he should have at
heart the material and especially spiritual welfare of his priests.

For above all, upon the bishop rests the heavy responsibility

for the sanctity of his priests . 39 Hence, he should exercise the

greatest care on behalf of the continual formation of his priests . 40

He should gladly listen to them, indeed, consult them, and have
discussions with them about those matters which concern the

necessities of pastoral work and the welfare of the diocese.

In order to put these ideals into effect, a group or senate 41

of priests representing the presbytery should be established, which

will operate in a manner adapted to modern circumstances and

needs 42 and have a form and norms to be determined by law.

By its counsel, this body will be able to give effective assistance to
the bishop in his government of the diocese.

Keeping in mind the fullness of the sacrament of orders which

the bishop enjoys, priests must respect in him the authority of

Christ, the chief Shepherd. They must therefore stand by their own
bishop in sincere charity and obedience . 43 This priestly obedience

animated with a spirit of cooperation is based on the very sharing

in the episcopal ministry which is conferred on priests both through

the sacrament of orders and the canonical mission . 44

This union of priests with their bishops is all the more neces-

sary today since in our present age for various reasons apostolic

activities are required not only to take on many forms, but to extend
beyond the boundaries of one parish or diocese. Hence no

13



priest can in isolation or singlehandedly accomplish his mission in

a satisfactory way. He can do so only by joining forces with other
priests under the direction of Church authorities.

8. Established in the priestly order by ordination, all priests

are united among themselves in an intimate sacramental brother-

hood. In a special way they form one presbytery in a diocese

to whose service they are committed under their own bishop. For
even though priests are assigned to different duties they still carry

on one priestly ministry on behalf of men.

All priests are sent forth as co-workers in the same under-

taking, whether they are engaged in a parochial or extra-parochial

ministry, whether they devote their efforts to scientific research

or teaching, whether by mutual labor they share in the lot of the

workers themselves—if there seems to be need for this and com-
petent authority approves—or whether they fulfill any other
apostolic tasks or labors related to the apostolate. All indeed

are united in the single goal of building up Christ’s Body, a work

requiring manifold roles and new adjustments, especially nowadays.

Hence it is very important that all priests, whether diocesan or

Religious, always help one another to be fellow workers on behalf

of truth. 45 Each one therefore is united by special bonds of

apostolic charity, ministry, and brotherhood with the other members

of this presbytery.

This fact has been manifested from ancient times in the liturgy,

when the priests present at an ordination are invited to join with

the ordaining bishop in imposing hands on the new candidate, and

when priests concelebrate the sacred Eucharist in unity of heart.

Each and every priest, therefore, is joined to his brother priests by

a bond of charity, prayer, and every kind of cooperation. In this

manner, they manifest that unity with which Christ willed His own
to be perfectly one, so that the world might know that the Son has
been sent by the Father.46

Consequently, older priests should receive younger priests as

true brothers and give them a hand with their first undertakings and

14



assignments in the ministry. They should likewise try to under-

stand the mentality of younger priests, even though it be different

from their own, and should follow their projects with good will.

For his part, a young priest should respect the age and experience of

his seniors. He should discuss plans with them, and willingly
cooperate with them in matters which pertain to the care of souls.

Inspired by a fraternal spirit, priests will not neglect hospi-

tality,
47 but cultivate kindliness and share their goods in com-

mon. 48 They will be particularly solicitous for priests who are sick,
afflicted, overburdened with work, lonely, exiled from their home-

land, or suffering persecution.49 They will readily and joyfully

gather together for recreation, remembering the Lord’s own invi-
tation to the weary Apostles: “Come apart into a desert place
and rest a while” (Mk. 6:31).

Furthermore, in order that priests may find mutual assistance
in the development of their spiritual and intellectual lives, that they

may be able to cooperate more effectively in their ministry and be
saved from the dangers which may arise from loneliness, let there
be fostered among them some kind or other of community life.

Such a life can take on several forms according to various personal

or pastoral needs: for instance, a shared roof where this is feasible,

or a common table, or at least frequent and regular gatherings.

Worthy too of high regard and zealous promotion are those

associations whose rules have been examined by competent Church

authority, and which foster priestly holiness in the exercise of

the ministry through an apt and properly approved rule of life and

through brotherly assistance. Thus these associations aim to be of

service to the whole priestly order.

Finally, by reason of the same communion in the priesthood,

priests should realize that they have special obligations toward

priests who labor under certain difficulties. They should give them
timely help and also, if necessary, admonish them prudently.

Moreover, they should always treat with fraternal charity and

magnanimity those who have failed in some way, offering urgent

prayers to God for them and continually showing themselves to be
true brothers and friends.

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9. In virtue of the sacrament of orders, priests of the New
Testament exercise the most excellent and necessary office of father

and teacher among the People of God and for them. They are
nevertheless, together with all of Christ’s faithful, disciples of the

Lord, made sharers in His Kingdom by the grace of God who calls
them. 50 For priests are brothers among brothers 51 with all
those who have been reborn at the baptismal font. They are all
members of one and the same Body of Christ, whose upbuilding is
entrusted to all. 52

Priests therefore should preside in such a way that they seek

the things of Jesus Christ,53 not the things which are their own.

They must work together with the lay faithful and conduct them-

selves in their midst after the example of their Master, who among
men “has not come to be served but to serve, and to give his life
as a ransom for many” (Mt. 20:28).

Priests must sincerely acknowledge and promote the dignity

of the laity and the role which is proper to them in the mission

of the Church. They should scrupulously honor that just free-

dom which is due to everyone in this earthly city. They should
listen to the laity willingly, consider their wishes in a fraternal

spirit, and recognize their experience and competence in the dif-

ferent areas of human activity, so that together with them they will
be able to read the signs of the times.

While testing spirits to see if they be of God,54 priests should

discover with the instinct of faith, acknowledge with joy, and foster

with diligence the various humble and exalted charisms of the laity.

Among the other gifts of God which are found in abundance among
the faithful, those are worthy of special attention which are draw-

ing many to a deeper spiritual life. Priests should also confidently
entrust to the laity duties in the service of the Church, allowing them

freedom and room for action. In fact, on suitable occasions, they

should invite them to undertake works on their own initiative.55

Finally, priests have been placed in the midst of the laity to

lead them to the unity of charity, that they may “love one another
with fraternal charity, anticipating one another with honor” (Rom.

16



12:10). It is their task, therefore, to reconcile differences of men-

tality in such a way that no one will feel himself a stranger in the
community of the faithful. Priests are defenders of the common
good, with which they are charged in the name of the bishop. At the
same time, they are strenuous defenders of the truth, lest the faithful

be tossed about by every wind of opinion.56 To their special
concern are committed those who have fallen away from the use of
the sacraments, or perhaps even from the faith. As good shepherds,
they should not cease from going after them.

Mindful of this Council’s directives on ecumenism,57 let them

not forget their brothers who do not enjoy full ecclesiastical com-
munion with us.

Finally, to them are commended all those who do not recog-
nize Christ as their Saviour.

The Christian faithful, for their part, should realize their

obligations toward their priests and with filial love they should

follow them as their shepherds and fathers. Likewise sharing

their cares, they should help their priests by prayer and work to

the extent possible, so that their priests can more readily overcome

difficulties and be able to fulfill their duties more fruitfully. 58

III. The Distribution of Priests and Priestly Vocations

10. The spiritual gift which priests received at their ordina-

tion prepares them not for any limited and narrow mission but

for the widest scope of the universal mission of salvation “even

to the very ends of the earth” (Acts 1:8). For every priestly min-

istry shares in the universality of the mission entrusted by Christ

to His Apostles. The priesthood of Christ, in which all priests

truly share, is necessarily intended for all peoples and all times.

It is bound by no limits of blood, nationality, or time, a fact already

mysteriously prefigured in the person of Melchisedech. 59

Let priests remember then, that they must have at heart the

care of all the churches. Hence priests belonging to dioceses which

are rich in vocations should show themselves willing and ready,

17



with the permission or at the urging of their own bishop, to exercise
their ministry in other regions, missions, or activities which suffer

from a shortage of clergy.

In addition, the norms of incardination and excardination

should be so revised that while this ancient practice remains intact

it will better correspond to today’s pastoral needs.

Where an apostolic consideration truly requires it, easier pro-
cedures should be devised not only for the appropriate distribution

of priests, but for special pastoral objectives on behalf of diverse

social groups, whether these goals are to be achieved in a given area,

a nation, or anywhere on earth.

To these ends, therefore, there can be usefully established
certain international seminaries, special dioceses, or personal prela-

tures and other agencies of this sort. In a manner to be decreed for

each individual undertaking, and without prejudice to the rights

of local Ordinaries, priests can thereby be assigned or incardinated

for the general good of the whole Church.

As far as possible, priests should not be sent singly to a new
field of labor, especially to one in whose language and customs

they are not yet well versed. Rather, after the example of the

disciples of Christ, 60 they should be sent in at least twos or threes

so that they may be mutually helpful to one another. Likewise,
thoughtful care should be given to their spiritual life as well as their

mental and bodily strength. As far as possible the locale and

circumstances of work should be adapted to the personal situation

of each priest assigned.

At the same time it will be highly advantageous if those priests

who seek to work in a nation new to them take care not only to
know well the language of that place but also the psychological
and social characteristics peculiar to the people they wish to serve

in humility. Thus they will be able to communicate with them as

successfully as possible and thereby imitate St. Paul, who could

say of himself: “For, free though I was as to all, unto all I have

made myself a slave that I might gain the more converts. And I
have become to the Jews a Jew that I might gain the Jews” (1 Cor.

9 : 19-20).

18



11. The Shepherd and Bishop of our souls 61 so constituted

His Church that the people whom He chose and purchased by His
blood 62 would be due to have its priests always and to the end of

time, lest Christians should ever be like sheep without a shepherd. 03

Acknowledging Christ’s desire and inspired by the Holy Spirit, the

Apostles considered it their duty to select ministers “who shall be

competent in turn to teach others” (2 Tim. 2:2). This duty then

is a part of the priestly mission by which every priest is made a

partaker in the care of the whole Church, so that workers may
never be lacking for the People of God on earth.

Since, however, “a common concern unites the captain of
a ship with its passengers,” 64 the whole Christian people should

be taught that it is their duty to cooperate in one way or another,
by constant prayer and other means at their disposal, 65 so that

the Church may always have the necessary number of priests to
carry out her divine mission. In the first place, therefore, by the

ministry of the Word and by the personal testimony of a life
radiant with the spirit of service and true pascal joy, priests should

have it dearly at heart to demonstrate to the faithful the excellence

and necessity of the priesthood.

Sparing neither care nor inconvenience, let priests assist those

young men or adults whom they prudently judge to be fit for so
great a ministry, that they may prepare themselves properly and
then at last with full external and internal freedom be able to be

called by the bishop. In this effort, careful and prudent spiritual

direction is of the greatest value.

Parents and teachers and all who are in any way engaged
in the education of boys and young men should so prepare them
that, recognizing the Lord’s concern for His flock and considering

the needs of the Church, they will be ready to respond generously to

our Lord if He should call, and will say with the prophet: “Lo,
here am I, send me” (Is. 6:8).

This voice of the Lord in summons, however, is never to be

looked for as something which will be heard by the ears of future

priests in any extraordinary manner. It is rather to be detected

19



and weighed in the signs by which the will of God is customarily
made known to prudent Christians. These indications should be
carefully noted by priests . 66

Vocational projects, therefore, whether diocesan or national,

are warmly recommended to priests . 67 In sermons, in catechetical

instructions, and in written articles, priests should eloquently set

forth the needs of the Church, both local and universal, putting

into vivid light the nature and excellence of the priestly ministry.

In this ministry, weighty responsibilities are mixed with profound

joys. In it especially, as the Fathers of the Church teach, a supreme

testimony of love can be given to Christ . 68

20



CHAPTER III

THE LIFE OF PRIESTS
I. The Priestly Call to Perfection

12. By the sacrament of orders priests are configured to
Christ the Priest so that as ministers of the Head and co-workers

of the episcopal order they can build up and establish his whole

Body which is the Church. Already indeed, in the consecration

of Baptism, like all Christians, they received the sign and the gift

of so lofty a vocation and a grace that even despite human weak-
ness 1 they can and must pursue perfection according to the

Lord’s words: “You therefore are to be perfect, even as your

heavenly Father is perfect” (Mt. 5:48).

To the acquisition of this perfection priests are bound by a
special claim, since they have been consecrated to God in a new
way by the reception of orders. They have become living instru-

ments of Christ the eternal Priest, so that through the ages they

can accomplish His wonderful work of reuniting the whole society

of men with heavenly power.2 Therefore, since every priest in
his own way represents the person of Christ Himself, he is also
enriched with special grace. Thus, serving the people committed

to him and the entire People of God, he can more properly imitate

the perfection of Him whose part he takes. Thus, too, the weak-
ness of human flesh can be healed by the holiness of Him who has
become for our sake a high priest “holy, innocent, undefiled, set

apart from sinners” (Heb. 7:26).

Christ, whom the Father sanctified and consecrated, and sent
into the world 3 “gave himself for us that he might redeem us

from all iniquity and cleanse for himself an acceptable people,

21



pursuing good works” (Tit. 2:14). Thus He entered into His glory
through His Passion.4 Likewise, consecrated by the anointing

of the Holy Spirit and sent by Christ, priests mortify in themselves

the deeds of the flesh and devote themselves entirely to the service

of men. Thus they can grow in the sanctity with which they are

endowed in Christ, to the point of perfect manhood. 5

And so it is that they are grounded in the life of the Spirit
while they exercise the ministry of the Spirit and of justice, 6 as

long as they are docile to Christ’s Spirit, who vivifies and leads
them. For by their everyday sacred actions themselves, as by the

entire ministry which they exercise in union with the bishop and

their fellow priests, they are being directed toward perfection

of life.

Priestly holiness itself contributes very greatly to a fruitful

fulfillment of the priestly ministry. True, the grace of God can
complete the work of salvation even through unworthy ministers.

Yet ordinarily God desires to manifest His wonders through those
who have been made particularly docile to the impulse and guid-
ance of the Holy Spirit. Because of their intimate union with

Christ and their holiness of life, these men can say with the Apos-
tle: “It is now no longer I that live, but Christ lives in me” (Gal.
2 : 20).

This most holy Synod desires to achieve its pastoral goals

of renewal within the Church, the spread of the gospel throughout

the world, and a dialogue with the modern world. Therefore it

fervently exhorts all priests to use the appropriate means endorsed

by the Church 7 as they ever strive for that greater sanctity which

will make them increasingly useful instruments in the service of

all of God’s People.

13. Priests will attain sanctity in a manner proper to them

if they exercise their offices sincerely and tirelessly in the Spirit

of Christ.

Since they are ministers of God’s Word, they should every day

read and listen to that Word which they are required to teach to

22



others. If they are at the same time preoccupied with welcoming

this message into their own hearts, they will become ever more

perfect disciples of the Lord. For as the Apostle Paul wrote to

Timothy: “Meditate on these things, give thyself entirely to them,

that thy progress may be manifest to all. Take heed to thyself
and to thy teaching, be earnest in them. For in so doing thou wilt

save both thyself and those who hear thee” (1 Tim. 4:15-16).

As priests search for a better way to share with others the
fruits of their own contemplation,8 they will win a deeper under-
standing of “the unfathomable riches of Christ” (Eph. 3:8) as

well as the manifold wisdom of God.9 Remembering that it is

the Lord who opens hearts 10 and that sublime utterance comes
not from themselves but from God’s power,11 in the very act of

preaching His Word they will be united more closely with Christ
the Teacher and be led by His Spirit. Thus joined to Christ, they

will share in God’s love, whose mystery, hidden for ages, 12 has

been revealed in Christ.

As ministers of sacred realities, especially in the Sacrifice
of the Mass, priests represent the person of Christ in a special

way. He gave Himself as a victim to make men holy. Hence
priests are invited to imitate the realities they deal with. Since they

celebrate the mystery of the Lord’s death, they should see to it

that every part of their being is dead to evil habits and desires. 13

Priests fulfill their chief duty in the mystery of the Eucharistic

Sacrifice. In it the work of our redemption continues to be car-

ried out. 14 For this reason, priests are strongly urged to cele-

brate Mass every day, for even if the faithful are unable to be

present, it is an act of Christ and the Church. 15

So it is that while priests are uniting themselves with the act

of Christ the Priest, they are offering their whole selves every

day to God. While being nourished by the Body of Christ, their

hearts are sharing in the love of Him who gives Himself as food
for His faithful ones.

In a similar way, they are joined with the intention and love

of Christ when they administer the sacraments. Such is especially

23



the case when they show themselves entirely and always ready
to perform the office of the sacrament of Penance as often as the

faithful reasonably request it. By reciting the Divine Office, they
lend their voice to the Church as in the name of all humanity she
perseveres in prayer along with Christ, who “lives always to make
intercession for us” (Heb. 7:25).

Guiding and nourishing God’s People, they are inspired by

the love of the Good Shepherd to give their lives for their sheep. 16

They are ready to make the supreme sacrifice, following the exam-
ple of those priests who even in our time have not refused to lay
down their lives.

Since they are teachers in the faith, they themselves “are

free to enter the Holies in virtue of the blood of Christ” (Heb.

10:19) and approach God “with a true heart in fullness of faith”
(Heb. 10:22). They can build up a firm hope concerning their

people. 17 Those who are in any distress they can console with the
encouragement by which God encourages them. 18

As rulers of the community, they should cultivate the
asceticism proper to a pastor of souls, renouncing their own con-
veniences, seeking what is profitable for the many and not for
themselves, so that the many may be saved. 19 They are always
going to greater lengths to fulfill their pastoral duties more ade-

quately. Where there is need, they are ready to undertake new

pastoral approaches under the lead of the loving Spirit who breathes
where He will. 20

14. In today’s world men have so many obligations to ful-
fill. There is, too, such a great diversity of problems vexing them,

and often enough, they have to attend to them hastily. As a result

they are sometimes in danger of scattering their energies in many
directions.

For their part, priests, who are already involved in and dis-
tracted by the very numerous duties of their office, cannot without

anxiety seek for a way which will enable them to unify their in-

terior lives with their program of external activities. However

much they may contribute to foster it, no merely external arrange-

24



ment of the works of the ministry, no mere practice of religious

exercises can bring about this unity of life. But priests can truly

build up this unity by imitating Christ the Lord in the fulfillment

of their ministry. His food was to do the will of Him who sent
Him to accomplish His work . 21

In very fact Christ works through His ministers to achieve

unceasingly in the world that same will of the Father by means of

the Church. Hence Christ forever remains the source and origin

of their unity of life. Therefore priests attain to the unity of their

lives by uniting themselves with Christ in acknowledging the

Father’s will and in the gift of themselves on behalf of the flock

committed to them . 22

Thus, by assuming the role of the Good Shepherd, they will
find in the very exercise of pastoral love the bond of priestly per-

fection which will unify their lives and activities. This pastoral

love 23 flows mainly from the Eucharistic Sacrifice, which is

therefore the center and root of the whole priestly life. The priestly

soul strives thereby to apply to itself the action which takes place

on the altar of sacrifice. But this goal cannot be achieved unless

priests themselves penetrate ever more deeply through prayer into

the mystery of Christ.

That they may be able to verify the unity of their lives in
concrete situations too, they should subject all their undertakings to

the test of God’s will
,

24 which requires that projects should con-

form to the laws of the Church’s evangelical mission. For loyalty

towards Christ can never be divorced from loyalty towards His

Church.

Hence pastoral love requires that a priest always work in the

bond of communion with the bishop and with his brother priests,

lest his efforts be in vain . 25 If he act in this way, a priest will

find the unity of his own life in the very unity of the Church’s mis-

sion. Thus he will be joined with the Lord, and through Him
with the Father in the Holy Spirit. Thus he will be able to be

full of consolation and to overflow with joy . 26

25



II. Special Spiritual Needs of the Priestly Life

15. Among the virtues most necessary for the priestly min-
istry must be named that disposition of soul by which they are
always ready to seek not their own will, but the will of Him who
sent them.27 For the divine work which the Holy Spirit has raised

them up 28 to fulfill transcends all human energies and human
wisdom: “. . . the foolish things of the world has God chosen
to put to shame the ‘wise’” (1 Cor. 1:27).

Therefore, conscious of his own weakness, the true minister
of Christ labors in humility, testing what is God’s will. 29 In a

kind of captivity to the Spirit 30 he is led in all things by the will of

Him who wishes all men to be saved. He can detect and pursue
this will in the circumstances of daily life by humbly serving all

those who are entrusted to him by God through the office assigned
to him and through the various happenings of his life.

Since the priestly ministry is the ministry of the Church her-

self, it can be discharged only by hierarchical communion with

the whole body. Therefore pastoral love demands that acting in

this communion, priests dedicate their own wills through obedi-
ence to the service of God and their brothers. This love re-
quires that they accept and carry out in a spirit of faith whatever

is commanded or recommended by the Sovereign Pontiff, their
own bishop, or other superiors.

Let them very gladly spend themselves and be spent 31 in

any task assigned to them, even the more lowly and poor ones.

For in this way they will preserve and strengthen the necessary

unity with their brothers in the ministry, most of all with those

whom the Lord has appointed the visible rulers of His Church.
Thus too they will work to build up Christ’s Body, which grows

“through every joint of the system.” 32

This obedience leads to the more mature freedom of God’s

sons. Of its nature it demands that in the fulfillment of their duty

priests lovingly and prudently look for new avenues for the greater

good of the Church. At the same time, it demands that they con-

26



fidently propose their plans and urgently expose the needs of the

flock committed to them, while remaining ready to submit to the

judgment of those who exercise the chief responsibility for govern-
ing the Church of God.

By such responsible and voluntary humility and obedience,
priests liken themselves to Christ, having in themselves the atti-

tude which was in Christ Jesus, who “emptied himself, taking
the nature of a slave . . . becoming obedient to death” (Phil.

2:7-9). By such obedience Christ overcame and redeemed the
disobedience of Adam. For as the Apostle gave witness: “By
the disobedience of the one man the many were constituted sinners,
so also by the obedience of the one the many will be constituted
just” (Rom. 5:19).

16. With respect to the priestly life, the Church has always

held in especially high regard perfect and perpetual continence 33

on behalf of the Kingdom of Heaven. Such continence was recom-
mended by Christ the Lord and has been gladly embraced and

praiseworthily observed down through the years and in our day
too by many Christians. For it simultaneously signifies and stimu-
lates pastoral charity and is a special fountain of spiritual fruit-

fulness on earth. 34 It is not, indeed, demanded by the very nature

of the priesthood, as is evident from the practice of the primitive

Church 35 and from the tradition of the Eastern Churches. In

these Churches, in addition to all bishops and those others who
by a gift of grace choose to observe celibacy, there also exist mar-

ried priests of outstanding merit.

While this most sacred Synod recommends ecclesiastical

celibacy, it in no way intends to change that different discipline

which lawfully prevails in Eastern Churches. It lovingly exhorts

all those who have received the priesthood after marriage to perse-
vere in their sacred vocation, and to continue to spend their lives

fully and generously for the flock committed to them.36

Celibacy accords with the priesthood on many scores. For the

whole priestly mission is dedicated to that new humanity which

Christ, the conqueror of death, raises up in the world through His

27



Spirit. This humanity takes its origin “not of blood, nor of the

will of the flesh, nor of the will of man, but of God” (Jn. 1:13).
Through virginity or celibacy observed for the sake of the Kingdom
of heaven,37 priests are consecrated to Christ in a new and dis-
tinguished way. They more easily hold fast to Him with undi-
vided heart. 38 They more freely devote themselves in Him and
through Him to the service of God and men. They more readily
minister to His Kingdom and to the work of heavenly regeneration,
and thus become more apt to exercise paternity in Christ, and do

so to a greater extent.

Hence in this way they profess before men that they desire
to dedicate themselves in an undivided way to the task assigned
to them, namely, to betroth the faithful to one man, and present

them as a pure virgin to Christ. 39 They thereby evoke that mys-

terious marriage which was established by God and will be fully
manifested in the future, and by which the Church has Christ as

her only spouse.40 Moreover, they become a vivid sign of that

future world which is already present through faith and charity,

and in which the children of the resurrection will neither marry

nor take wives.41

For these reasons, which are based on the mystery of the

Church and her mission, celibacy was at first recommended to

priests. Then, in the Latin Church, it was imposed by law on

all who were to be promoted to sacred orders. This legislation, to
the extent that it concerns those who are destined for the priest-
hood, this most holy Synod again approves and confirms. It trusts

in the Spirit that the gift of celibacy, which so befits the priesthood

of the New Testament, will be generously bestowed by the Father,
as long as those who share in Christ’s priesthood through the
sacrament of orders, and indeed the whole Church, humbly and

earnestly pray for it.

This holy Synod likewise exhorts all priests who, trusting in

God’s grace, have freely undertaken sacred celibacy in imitation

of Christ to hold fast to it magnanimously and wholeheartedly.

May they persevere faithfully in this state, and recognize this sur-

28



passing gift which the Father has given them, and which the Lord

praised so openly.42 Let them keep in mind the great mysteries

which are signified and fulfilled in it.

Many men today call perfect continence impossible. The
more they do so, the more humbly and perseveringly priests should

join with the Church in praying for the grace of fidelity. It is never

denied to those who ask. At the same time let priests make use of
all the supernatural and natural helps which are available to all.

Let them not neglect to follow the norms, especially the ascetical

ones which have been tested by the experience of the Church and

which are by no means less necessary in today’s world. And so
this most holy Synod beseeches not only priests, but all the faithful

to have at heart this precious gift of priestly celibacy. Let all beg

of God that He may always lavish this gift on His Church
abundantly.

17. By friendly and fraternal dealings among themselves and
with other men, priests can learn to cultivate human values and
to esteem created goods as gifts of God. Still as they go about

in this world they should always realize that according to the word

of our Lord and Master they are not of this world.43 Therefore,

using the world as though they used it not,44 they will attain to

that liberty which will free them from all excessive concern and

make them docile to the divine voice which makes itself heard in

everyday life.

From this freedom and docility will grow a spiritual discern-
ment through which a proper relationship to the world and its

goods will be worked out. Such a relationship is highly important

for priests, since the Church’s mission is fulfilled in the midst of

the world and since created goods are altogether necessary for the

personal development of a man. Let him therefore be grateful for

everything which the heavenly Father gives them for leading their

lives properly. Nevertheless they ought to evaluate in the light of

faith everything which comes their way. Thus they can be led to a

right use of goods corresponding to God’s will, and can reject

whatever would be harmful to their mission.

29



The Lord is “the portion and the inheritance” (Num. 18:20)

of priests. Hence they should use temporal goods only for those

purposes to which it is permissible to direct them according to the

teaching of Christ the Lord and the regulations of the Church.

With all possible help from experienced laymen, priests should

manage those goods which are, strictly speaking, ecclesiastical

as the norms of Church law and the nature of the goods re-

quire. They should always direct them toward the goals in pursuit

of which it is lawful for the Church to possess temporal goods.

Such are: the arrangement of divine worship, the procuring of an

honest living for the clergy, and the exercise of works of the sacred

apostolate or of charity, especially toward the needy.45

Without prejudice to particular law,46 the benefits which

they receive when they exercise some church office, priests and
bishops should devote primarily to their decent livelihood and

to the fulfillment of the duties of their proper state. What remains
beyond that they should devote to the good of the Church or to

works of charity. Therefore they should not regard an ecclesias-

tical office as a source of profit, nor should they spend the

revenue accruing to it for the advantage of their own families.47

Hence by never attaching their hearts to riches,48 priests will

always avoid any greediness and carefully abstain from any appear-

ance of merchandising.

Indeed, they are invited to embrace voluntary poverty. By
it they will be more clearly likened to Christ and will become more

devoted to the sacred ministry. For Christ became poor for our

sakes, whereas He had been rich, so that we might be enriched
by His poverty.49 By their own example the Apostles gave wit-
ness that God’s free gift must be freely given. 50 They knew how
to abound and how to suffer want.51

After the example of that communion of goods which was

praised in the history of the primitive Church,52 some common
use of things can pave the way to pastoral charity in an excellent

manner. Through this form of living, priests can laudably reduce

to practice the spirit of poverty recommended by Christ.

30



Led, therefore, by the Lord’s Spirit, who anointed the Saviour
and sent Him to preach the gospel to the poor,53 priests as well
as bishops will avoid all those things which can offend the poor

in any way. More than the other followers of Christ, priests and
bishops should spurn any type of vanity in their affairs.

Finally, let them have the kind of dwelling which will appear

closed to no one and which no one will fear to visit, even the

humblest.

III. The Means of Support for Priestly Life

18. That priests may be able to foster union with Christ in
all the circumstances of life, they enjoy, in addition to the con-

scious exercise of their ministry, those means, common and par-
ticular, new and old, which the Spirit of God never ceases to stir
up in the People of God and which the Church commends and
indeed at times commands for the sanctification of her members.54

Of all spiritual helps, those acts are outstanding by which the

faithful receive nourishment from God’s Word at the twofold
table of sacred Scripture and the Eucharist. 55 It is obvious how
important for the proper sanctification of priests is the energetic

and frequent exercise of such acts.

To Christ the Saviour and Shepherd, ministers of sacramental
grace are intimately united through the fruitful reception of the

sacraments, especially the repeated sacramental act of penance.

For this sacrament, prepared for by a daily examination of con-

science, greatly fosters the necessary turning of the heart toward

the love of the Father of mercies. With the light of a faith nour-

ished by spiritual reading, priests can carefully detect the signs

of God’s will and the impulses of His grace in the various happen-

ings of life, and thus can become more docile day by day to the

mission they have undertaken in the Holy Spirit.

They can always find a wondrous model of such docility in the

Blessed Virgin Mary. Led by the Holy Spirit, she devoted herself

entirely to the mystery of, man’s redemption. 56 With the devotion

and veneration of sons, priests should lovingly honor this mother

31



of the supreme and eternal Priest, this Queen of the Apostles and
protectress of their ministry.

That they may discharge their ministry with fidelity, they
should prize daily conversation with Christ the Lord in visits of

personal devotion to the most Holy Eucharist. They should gladly

undertake spiritual retreats and highly esteem spiritual direction.

In manifold ways, especially through approved methods of mental

prayer and various voluntary forms of prayer, priests should search

for and earnestly beg of God that Spirit of genuine adoration by
which they themselves, along with the people entrusted to them,

can unite themselves intimately with Christ the Mediator of the

New Testament. Thus, as sons of adoption, they will be able to
cry out: “Abba, Father” (Rom. 8:15).

:

19. In the sacred rite of ordination the bishop admonishes

priests to be “mature in knowledge”, and to make their doctrine

“a spiritual medicine for God’s People”.57 The knowledge of a

sacred minister should be sacred, since it is drawn from a sacred

fountain and is directed to a sacred goal. Hence that knowledge

should be drawn primarily from reading and meditating on the

sacred Scriptures. 58 But it should also be fruitfully nourished by a

study of the Holy Fathers and Doctors and other annals of tradition.

In addition, that they may be able to provide proper answers
to the questions discussed by the men of this age, priests should be
well acquainted with the documents of the Church’s teaching

authority and especially of Councils and the Roman Pontiffs. They
should consult, too, the best approved writers in theological science.

Since in our times human culture and the sacred sciences are

making new advances, priests are urged to develop their knowledge

of divine and human affairs aptly and uninterruptedly. In this
l way they will prepare themselves more appropriately to undertake

discussions with their contemporaries.
i

That priests may more easily pursue their studies and learn

methods of evangelization and of the apostolate to better effect,

32



every care should be taken to provide them with opportune aids.

Such would be the instituting of courses or of congresses, according

to the conditions of each region, the establishment of centers dedi-

cated to pastoral studies, the setting up of libraries, and fitting

programs of study conducted by suitable persons.

Bishops, moreover, as individuals or jointly, should consider

working out some easier way for their priests to attend courses

giving them the opportunity to acquire a better grasp of pastoral

methods and theological science, to strengthen their spiritual lives,

and to share their apostolic experiences with their brothers. 59

Such courses should be held at set times, especially a few years after

ordination. 60 By these and other appropriate helps newly appointed

pastors and those who are assigned to a new pastoral activity can
be assisted with special care. The same is true of those who are
sent to another diocese or country.

Finally, bishops must be concerned that some persons dedicate

themselves to a more profound knowledge of theological matters.

Thus there will never be any lack of suitable teachers to train

clerics, and the rest of the clergy as well as the faithful can be

assisted in providing themselves with the needed teaching. Thus

too will be fostered that wholesome advancement in the sacred

disciplines which is altogether necessary for the Church.

20. Dedicated to serving God through the discharge of the
task assigned to them, priests are worthy of receiving a just recom-

pense. For, “the laborer deserves his wages” (Lk. 10:7), 61 and

“the Lord directed that those who preach the gospel should
have their living from the gospel” (I Cor. 9:14). Hence, where a

fitting recompense of priests is not otherwise provided for, the faith-

ful themselves are bound by a genuine obligation to see that the

needed means can be procured for them to lead a respectable and

worthy life. For it is in behalf of the welfare of the faithful that

they labor.

Bishops are obliged to remind the faithful of their duty. They

should see to it either individually for their own dioceses or, better,
through several bishops acting simultaneously for a common terri-

33



tory, that norms are set up by which a decent upkeep can be duly

provided for those who perform some function in the service of
God’s People, or have done so.

Depending on the nature of the office itself and the conditions

of place and time, the recompense should be fundamentally the

same for all those operating in the same circumstances. It should

be adjusted to their situation and should also allow them to make

a suitable return to those who dedicate themselves to the service
of priests. It should also enable them to give some kind of personal

assistance to the needy. From her earliest beginnings the Church
has always held this ministry toward the poor in high regard.

Moreover, this recompense should be such as to allow priests

a requisite and sufficient vacation each year. Bishops should see

to it that priests can have a vacation of this sort.

The chief emphasis should be given to the office which sacred

ministers fulfill. Hence the so-called benefice system should be

abandoned or at least it should be reformed in such a way that the
beneficiary aspect, that is, the right to revenues accruing to an

endowed office, will be treated as secondary, and the main con-

sideration in law will be accorded to the ecclesiastical office itself.

From now on such an office should be understood as any function
which has been permanently assigned and is to be exercised for a

spiritual purpose.

21. The example should never be overlooked of the believers

in the primitive Church at Jerusalem. There “they had all things

in common” (Acts 4:32) and “distribution was made to each,
according as anyone had need” (Acts 4:35). Accordingly it is

supremely appropriate that at least in areas where clerical support

depends entirely or largely on the offerings of the faithful, some

kind of diocesan agency should collect the offerings made for this
purpose. The bishop is to administer it with the help of delegated

priests and, where it may be useful, laymen skilled in economic
affairs.

It is also desirable, to the extent possible, that in individual

dioceses or regions a common fund be established out of which

34



bishops can satisfy different obligations to persons serving the

Church, and to meet various diocesan needs. Through it, also,

wealthier dioceses can help poorer ones, providing for the wants

of the latter out of their abundance . 62 This common fund should
be drawn primarily from the offerings of the faithful, but can derive

from other sources too, as determined by law.

In some nations social security is not yet properly organized

toward the support of the clergy. In such place episcopal con-

ferences should see to it that under the vigilance of the hierarchy

sufficient provision be made for an appropriate program of pre-
ventive medicine, and so-called health benefits, and for the neces-

sary support of priests burdened by infirmity, ill-health or old age.

To this end there can be set up diocesan programs—and these can
be amalgamated—or programs simultaneously instituted for various
dioceses, or associations initiated for a whole territory. In any

case, pertinent ecclesiastical and civil laws should always be taken

into account.

Motivated by a spirit of solidarity with their brothers and

sharing in their trials
,

63 priests should support these arrangements

after they have been established. At the same time they should

consider that they can thereby give themselves over entirely to the

welfare of souls and practice poverty in a readier evangelical sense

without anxiety about their future. Let those concerned be pre-

occupied that such associations in various nations be interrelated.

In this way they can gain strength more surely and be more widely

established.

35



CONCLUSION AND EXHORTATION

22. While contemplating the joys of priestly life, this most
holy Synod cannot overlook the difficulties which priests experience

in the circumstances of contemporary life. For it realizes how
deeply economic and social conditions and even the customs of

men are being transformed, and how profoundly scales of value
are being changed in the estimation of man.

As a result, the ministers of the Church and even, at times,

the faithful themselves feel like strangers in this world, anxiously

looking for appropriate ways and words with which to communi-

cate with it. For the modern obstacles blocking faith, the seeming

sterility of their past labors, and also the bitter loneliness they

experience can lead them to the danger of becoming depressed

in spirit.

The world which is entrusted today to the loving ministry of

the pastors of the Church is that world which God so loved that He
gave His only Son for it. 1 The truth is that though entangled

indeed in many sins this world is also endowed with great talents
and provides the Church with the living stones 2 to be built up

into the dwelling place of God in the Spirit. 3 Impelling the
Church to open new avenues of approach to the world of today, this

same Holy Spirit is suggesting and fostering fitting adaptations in

the ministry of priests.

Priests should remember that in performing their tasks they are

never alone. Relying on 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 intensify in them the ability to love. 4

Let them be mindful too that they have as partners their

brothers in the priesthood and indeed the faithful of the entire

36



world. For all priests cooperate in carrying out the saving plan of

God. This plan is the mystery of Christ, the sacrament hidden from

the ages in God. 5 It is brought to fulfillment only by degrees,

through the collaboration of many ministries in the upbuilding of
Christ’s Body until the full measure of His manhood is achieved.

Since all of these realities are hidden with Christ in God 6

they can be best grasped by faith. For the leaders of the People of

God must walk by faith, following the example of the 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” (Heb. 11:8). The dispenser of the mysteries

of God can be truly compared to the man who sowed his field and
of whom the Lord said: “Then he slept and rose, night and day.
And the seed sprouted and grew without his knowing it”
(Mk. 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.

This most holy Synod truly rejoices that the earth has been

sown with the seed of the gospel and now bears fruit in many places
under the influence of the Lord’s Spirit. He it is who fills the
whole earth and has stirred up a true missionary spirit in the hearts

of many priests and faithful. For all of these blessings, this most
holy Synod gives most loving thanks to all the priests of the 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 the glory in the Church and in Christ
Jesus” (Eph. 3:20-21).

37



Each and every one of the things set forth in this Decree has

won the consent of the Fathers of this most sacred Council. We
too, by the Apostolic authority conferred on us by Christ, join with

the Venerable Fathers in approving, decreeing and establishing

these things in the Holy Spirit, and we direct that what has thus

been enacted in synod be published to God’s glory.

Rome, at St. Peter’s, December 7, 1965

I, PAUL, Bishop of the Catholic Church

There follow the signatures of the Fathers.

38



NOTES
Preface

I Second Vatican Council, Constitution on the Sacred Liturgy, Dec. 4,
1963: AAS 56 (1964), p. 97 ff,; Dogmatic Constitution Lumen Gentium
Nov. 21, 1964: AAS 57 ( 1965) p. 5 ff.; Decree Christus Dominus on Pastoral
Duties of Bishops, Oct. 28, 1965; Decree on Priestly Training, Oct. 28, 1965.

Chapter I
4
Cf. Matt. 3:16; Luke 4:18; Acts 4:27; 10:38.

2
Cf. 1 Pet. 2:5 and 9.

3
Cf. 1 Pet. 3:15.

4 Cf . Apoc. 19:10; Second Vatican Council, Dogmatic Constitution
Lumen Gentium, Nov. 21, 1964, n. 35: AAS 57 (1965) p. 40-41.

5 Council of Trent, 23rd session, chapter 1, canon 1: Denzinger 957
and 961 (1764 and 1771).

8 Cf . John 20:21; Second Vatican Council, Dogmatic Constitution
Lumen Gentium, Nov. 21, 1964, n. 18: AAS 57 (1965) p. 21-22.

7
Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,

Nov. 21, 1964, n. 22: AAS 57 (1965), p. 33-36.
8 Cf . ibid.
9
Cf. Roman Pontifical “Ordination of a priest,” preface. These words

are already found in the Verona Sacramentary (ed. L.C. Moehlberg, Rome
1956, p. 122); also in Frankish Missal (ed. L.C. Moehlberg, Rome 1957,
p. 9) and in the Book of Sacramentaries of the Roman Church (ed. L.C.
Moehlberg, Rome 1960, p. 25) and Roman German Pontificals (ed. Vogel-
Elze, Vatican City 1963, vol. 1, p. 34).

10
Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,

Nov. 21, 1964, n. 10: AAS 57 (1965) p. 14-15.
II

Cf. Rom. 15:16 (Greek).
12

Cf. 1 Cor. 11:26.
13

St. Augustine De Civitate Dei 10, 6: PL 41, 284.
14

Cf. 1 Cor. 15:24.
]5

Cf. Hebrews 5:1.
16

Cf. Hebrews 2:17; 4:15.
17

Cf. 1 Cor. 9:19-23 (Vg.).
18

Cf. Acts 13:2.
10

Paul VI, Encyclical Letter Ecclesiam Suam, Aug. 6, 1964: AAS 56
(1964), p. 627 and 638.

20
Cf. Rom. 12:2.

21
Cf. John 10:14-16.

22
Cf. St. Polycarp, Epist. ad Philippenses, 6, 1 (Ed. F.X. Funk, Apos-

tolic Fathers, I, p. 303).

Chapter II
1
Cf. 1 Pet. l:23;Acts 6:7; 12:24. “(The apostles) preached the word

of truth and founded Churches.” (St. Augustine, On Psalms, 44, 23; PL 36,
508).

2
Cf. Mai. 2:7; 1 Tim. 4:11-13; 1 Tim. 1:9.

3
Cf. Mark 16:16.

4
Cf. 2 Cor. 11:7. All that has been said regarding bishops also applies

to priests inasmuch as they are cooperators of the bishops. Cf. Statuta Ec-
clesiae Antiqua, c. 3 (ed. Ch. Munier, Paris 1960, p. 79); Decree of Gratian,

39



C. 6, D. 88 (ed. Friedberg, 1,307); Council of Trent, Decree De Reform.,
Session 5, c. 2, n. 9 (Ecumenical Council Decrees, ed. Herder, Rome 1963,
p. 645); Session 24, c. 4 (p. 739); Second Vatican Council, Dogmatic Con-
stitution Lumen Gentium, Nov. 21, 1964, n. 25: AAS 57 (1965), p. 29-31.

5
Cf. Constitutiones Apostolorum II, 26, 7: “(priests) are teachers of

sacred science as the Lord Himself commanded when he said: ‘Going, there-
fore, teach,’ etc.” (ed. F.X. Funk, Didascalia et Constitutiones Apostolorum,
I, Paderborn 1905, p. 105); Leonine Sacramentary and other sacramentaries
up to the Roman Pontifical, preface of the ordination of priests: “By this
providence, Lord, You have added to the apostles of your Son fellow teachers
of the faith through whom the apostles have filled the whole world with their
teaching.” Ordo Book of the Mozarabic Liturgy, preface to the ordination of
priests: “Teacher of peoples and ruler of subjects, he keeps intact the Catholic
faith and announces true salvation to all.” (ed. M. Ferotin, Paris, 1904,
col. 55.)

6
Cf. Gal. 2:5.

7
Cf. 1 Pet. 2:12.

8
Cf. Rite of priestly ordination in the Alexandrian Jacobite Church:

“.
. . Gather your people to the word of doctrine like a foster-mother who

nourishes her children” (H. Denzinger, Oriental Rites, Book II, Wurzburg
1863, p. 14).

9 Cf. Matt. 28:19; Mark 16:16; Tertullian, On Baptism, 14, 2 (The
Body of Christians, Latin Series, I p. 289, 11-13); St. Athanasius, Against
the Arians, 2, 42 (PG 26, 237); St. Jerome, On Matthew, 28, 19 (PL 26,
218 BC) : “First let them teach all nations, and then pour water on those who
have learned. It cannot be that the body receive the sacrament of baptism
unless the soul first has received the truth of faith”; St. Thomas, “Exposition
of the first decretal,” no. 1: “Sending His disciples to preach, Our Savior
enjoined on them three things: first, that they teach the faith; second, that
they confer the sacraments on believers . . .” (ed. Marietti, Opuscula Theo-
logica, Taurini-Rome 1954, 1138).

10
Cf. Second Vatican Council, Constitution on the Sacred Liturgy,

Dec. 4, 1963, n. 35, 2: AAS 56 (1964), p. 109.
11

Cf. ibid., nn. 33, 35, 48, 52 (pp. 108-109, 113, 114).
12

Cf. ibid., n. 7 (pp. 100-101); Pius XII, Encyclical Letter Mystici
Corporis, June 29, 1943: AAS 35 (1943), p. 230.

13
St. Ignatius Martyr, Smyrn., 8, 1-2 (ed. F.X. Funk, p. 282, 6-15);

Constitutions of the Apostles, VIII, 12, 3 (ed. F.X. Funk, p. 496); VIII,
29, 2 (p. 532).

14
Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,

Nov. 21, 1964, n. 28: AAS 57 (1965), pp. 33-36.
15 “The Eucharist indeed is a quasi consummation of the spiritual life,

and the goal of all the sacraments” (St. Thomas, Summa Theol. Ill, q. 73,
a. 3c); cf. Summa Theol. Ill, q. 65, a. 3.

18
Cf. St. Thomas, Summa Theol. Ill, q. 65, a. 3, ad 1; q. 79, a. 1, c,

and ad 1

.

17
Cf. Eph. 5:19-20.

18
Cf. St. Jerome, Epistles, 114, 2 (PL 22, 934). See Second Vatican

Council, Constitution on the Sacred Liturgy, Dec. 4, 1963, nn. 122-127: AAS
56 (1964), pp. 130-132.

19
Paul VI, Encyclical Letter Mysterium Fidei, Sept. 3, 1965: AAS 57

(1965), p. 771.
20

Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,
Nov. 21, 1964, n. 28: AAS 57 (1965), pp. 33-36.

21
Cf. 2 Cor. 10:8; 13:10.

40



22
Cf. Gal. 1:10.

23
Cf. 1 Cor. 4:14.

24
Cf. Didascalia, II, 34, 3; II, 46, 6; II, 47, 1; Constitutions of the

Apostles, II, 47, 1 (ed. F.X. Funk, Didascalia and Constitutions, I. pp. 116,
142 and 143).

25
Cf. Gal. 4:3; 5:1 and 13.

26
Cf. St. Jerome, Epistles, 58:7 (PL 22, 584).

27
Cf. 1 Pet. 4:10 ff.

28
Cf. Matt. 25:34-45.

29
Cf. Luke 4:18.

30 Other catgories could be named, e.g. migrants, nomads, etc. The
Decree on the Pastoral Duties of Bishops, Oct. 28, 1965, treats of these.

31
Cf. Didascalia, II, 59, 1-3 (ed. F.X. Funk, I, p. 170); Paul VI, allo-

cution to Italian clergy present at the 13th week-long congress at Orvieto
on pastoral aggiornamento, Sept. 6, 1963: AAS 55 (1963) pp. 750 ff.

32
Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,

Nov. 21, 1964, n. 28: AAS 57 (1965), p. 35.
33

Cf. cited, Ecclesiastical Constitution of the Apostles, XVIII: (ed.
Th. Schermann, Die allgemeine Kirchenordnung, I, Paderborn 1914, p. 26;
A. Harnack, T. u. U., II, 4, p. 13, n. 18 and 19); Pseudo-Jerome, The Seven
Orders of the Church (ed. A. W. Kalff, Wurzburg 1937, p. 45); St. Isidore of
Hispali, Ecclesiastical Offices, c. VII (PL 83, 787).

34
Cf. Didascalia, II, 28, 4 (ed. F. X. Funk, p. 108); Constitutions of the

Apostles, II, 28, 4; II, 34, 3 (ibid., pp. 109 and 117).
35

Constitutions of the Apostles, VIII, 16, 4 (ed. F. X. Funk, I, p. 522,
13); cf. Epitome of the Constitutions of the Apostles, VI (ibid., II, p. 80,
3-4); Testamentum Domini, (transl. I. E. Rahmani, Moguntiae 1899, p. 69).
Also in Trad. Apost. (ed. B. Botte, La Tradition Apostolique, Munster, i. W.
1963, p. 20).

36
Cf. Num. 11:16-25.

37 Roman Pontifical on the ordination of a priest, preface: these words
are also found in the Leonine Sacramentary, the Gelasian Sacramentary and
the Gregorian Sacramentary. Similar words can be found in the Oriental
Liturgies: cf. Trad. Apost.: (ancient Latin version of Verona, ed. B. Botte,
La Tradition Apostolique de St. Hippolyte. Essai de reconstruction, Munster
i. W. 1963, p. 20); Constitutions of the Apostles, VIII, 16, 4 (ed. F. X. Funk,
I, p. 522, 16-17); Epitome on the Constitutions of the Apostles, 6 (ed.
F. X. Funk, II, p. 20, 5-7); Testamentum Domini (transl. I. E. Rahmani,
Moguntiae 1899, p. 69); Euchologium Serapionis, XXVII (ed. F. X. Funk,
Didascalia and Constitutions, II, p. 190, lines 1-7); Maronite Rite of Ordina-
tion (transl. H. Denzinger, Rites of the Orientals, II, Wurzburg 1863, p. 161).
Among the Fathers can be cited: Theodore of Mopsuestia, On First Timothy,
3, 8 (ed. Swete, II, pp. 119-121; Theodoretus, Questions on Numbers, XVIII
(PG 80, 372 b).

38
Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,

Nov. 21, 1964, n. 28: AAS 57 (1965), p. 35.
39

Cf. John XXIII, Encyclical Letter Sacerdotii Nostri Primordia, Aug. 1,
1959: AAS 51 (1959), p. 576; St. Pius X, Exhortation to the clergy Haerent
Animo, Aug. 4, 1908: Acts of St. Pius X, vol. IV (1908), pp. 237 ff.

40
Cf. Second Vatican Council, Decree on the Pastoral Duties of Bishops,

Oct. 28, 1956, nn. 15 and 16.
41

St. Ignatius Martyr, Magn. 6, 1: (ed. F. X. Funk, p. 234, 10-13);
St. Ignatius Martyr, Trail., 3, 1: (ibid., p. 244, 10-12); St. Jerome, On
Isaiah, II, 3 (PL 24, 61 A).

42 The Cathedral Chapter is already found in established law, as the

41



“senate and assembly” of the bishop (Code of Canon Law, c. 391), or if
there is not one, an assembly of diocesan consultors (cf. Code of Canon
Law, cc. 423-428). It is our desire to give recognition to such institutions
so that modern circumstances and necessities might better be provided for.
As is evident, this synod of priests from the pastoral “consilium” is spoken
of in the Decree on the Pastoral Duties of Bishops of Oct. 28, 1965 (n. 27),
of which the laity can also be members, and whose function is mainly to map
out a plan of action for pastoral work. Concerning priests as counselors of
the bishops, one might refer to the Didascalia, II, 28, 4 (ed. F. X. Funk, I,
p. 108); also Constitutions of the Apostles, II 28, 4 (ed. F. X. Funk, I,
p. 109); St. Ignatius Martyr, Magn. 6, 1 (ed. F. X. Funk, p. 234, 10-16);
Trail. 3, 1 (ed. F. X. Funk, p. 244, 10-12); Origen, Against Celsus, 3, 30:
“Priests are counselors or ‘bouleytai’ ” (PG II, 957 d-960 a).

43
Cf. Paul VI, allocution to the family heads of Rome and Lenten

speakers, March 1, 1965, in the Sistine Hall: AAS 57 (1965), p. 326.
44

Cf. Constitutions of the Apostles, VIII 47, 39: (ed. F. X. Funk,
p. 577).

45
Cf. 3 John 8.

46
Cf. John 17:23.

47
Cf. Hebrews 13:1-2.

48
Cf. Hebrews 13:16.

49
Cf. Matt. 5:10.

50
Cf. I Thess. 2:12; Col. 1:13.

51
Cf. Matt. 23:8. Also Paul VI, Encyclical Letter Ecclesiam Suam,

Aug. 6, 1964: AAS 58 (1964), p. 647.
52

Cf. Eph. 4:7 and 16; Constitutions of the Apostles, VIII, 1, 20:
(ed. F. X. Funk, I, p. 467).

53
Cf. Phil. 2:21.

54
Cf. 1 John 4:1.

55
Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,

Nov. 21, 1964, n. 37: AAS 57 (1965), pp. 42-43.
56

Cf. Eph. 4:14.
57

Cf. Second Vatican Council, Decree on Ecumenism, Nov. 21, 1964:
AAS 57 (1965), pp. 90 ff.

58
Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,

Nov. 21, 1964, n. 37: AAS 57 (1965), pp. 42-43.
59

Cf. Hebrews 7:3.
60

Cf. Luke 10:1.
61

Cf. 1 Peter 2:25.
62

Cf. Acts 20:28.
63

Cf. Matt. 9:36.
64 Roman Pontifical, on the ordination of a priest.
65

Cf. Second Vatican Council, Decree on Priestly Training, Oct. 28,
1965, n. 2.

66 Paul VI, allocution of May 5, 1965: L’Osservatore Romano, May 6,
1965, p. 1.

67
Cf. Second Vatican Council, Decree on Priestly Training, Oct. 28,

1965, n. 2.
08 The Fathers teach this in their explanations of Christ’s words to

Peter: “Do you love me? . . . Feed my sheep.” (John 21:17); Thus
St. John Chrysostom, On the Priesthood, II, 1-2 (PG 47-48, 633); St.
Gregory the Great, Reg. Past. Liber, P. I. c. 5 (PL 77, 19 a).

Chapter 111
4
Cf. 2 Cor. 12:9.

42



2
Cf. Pius XI, Encyclical Letter Ad Catholici Sacerdotii, Dec. 20, 1935:

AAS 28 (1936) p. 10.
3
Cf. John 10:36.

4 Luke 24:26.
s
Cf. Eph. 4:13.

6
Cf. 2 Cor. 3:8-9.

7 Cf. among others

:

St. Pius X, exhortation to the clergy Haerent animo, Aug. 4, 1908: St.
Pius X, AAS 4 (1908), p. 237 ff.

Pius XI, Encyclical Letter Ad Catholici Sacerdotii, Dec. 20, 1935;
AAS 28 (1936).

Pius XII, Apostolic Exhortation Menti nostrae, Sept. 23, 1950: AAS
(1950), 657 ff.

John XXIII, Encyclical Letter Sacerdoti nostri primordia, Aug. 1, 1959:
AAS 51 (1959) 545 ff.

8
Cf. St. Thomas, Summa Theol. II-II, q. 188, a. 7.

9
Cf. Hebr. 3:9-10.

10
Cf. Acts 16:14.

11
Cf. 2 Cor. 4:7.

12
Cf. Eph. 3:9.

13
Cf. Roman Pontifical on the ordination of priests.

14
Cf. Roman Missal, Prayer over the Offerings of the Ninth Sunday

after Pentecost.
15 Paul VI, Encyclical Letter Mysterium Fidei, Sept. 3, 1965: AAS 57

(1965), pp. 761-762. Cf. Second Vatican Council, Constitution on the Sacred
Liturgy, Dec. 4, 1963, nn. 26 and 27; AAS 56 (1964), p. 107.

16
Cf. John 10:11.

17
Cf. 2 Cor. 1:7.

18
Cf. 2 Cor. 1:4.

19
Cf. 1 Cor. 10:33.

20
Cf. John 3:8.

21
Cf. John 4:34.

22
Cf. 1 John 3:16.

23 “May it be a duty of love to feed the Lord’s flock” (St. Augustine,
tract on John, 123, 5: PL 35, 1967).

24
Cf. Rom. 12:2.

26
Cf. Gal. 2:2.

26
Cf. 2 Cor. 7:4.

27
Cf. John 4:34; 5:30; 6:38.

28
Cf. Acts 13:2.

29
Cf. Eph. 5:10.

30
Cf. Acts 20:22.

31
Cf. 2 Cor. 12:15.

32
Cf. Eph. 4:11-16.

33
Cf. Matt. 19:22.

34
Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,

Nov. 21, 1964, n. 42: AAS 57 (1965), p. 47-49.
35

Cf. 1 Tim. 3:2-5: tit. 1, 6.
36

Cf. Pius XI, Encyclical Letter Ad Catholici Sacerdotii, Dec. 29, 1935:
AAS 28 (1936), p. 28.

37
Cf. Matt. 19:12.

38
Cf. 1 Cor. 7:32-34.

39
Cf. 2 Cor. 11:2.

43



40
Cf. Second Vatican Council Dogmatic Constitution Lumen Gentium

,

Nov. 21, 1964, n. 42 and 44: AAS 57 (1965), p. 47-49 and 50-51; Decree on
the Renewal of Religious Life, Oct. 28, 1965, n. 12.

41
Cf. Luke 20:35-36; Pius XI, Encyclical Letter Ad Catholici Sacerdotii,

Dec. 20, 1935, AAS 28 (1936) p. 24-28; Pius XII, Encyclical Letter Sacra
Virginitas, March 25, 1954, AAS 46 (1954) p. 169-172.

42
Cf. Matt. 19:11.

43
Cf. John 17:14-16.

44
Cf. 1 Cor. 7:31.

45 Council of Antioch, canon 25: Mansi 2, 1328; Decree of Gratian,
c. 23, C. 12 q. 1. (ed. Friedberg, I, p. 684-685).

48
This is to be understood especially with regard to the laws and

customs prevailing in the Eastern Churches.
47 Council of Paris a, 829, can 15: M.G.H. Sect. Ill, Concilia, t. 2,

para 6, 622; Council of Trent, Session XXV, De Reform., chapter 1.
48

Ps. 62:11 (Vulgate 61).
49

Cf. 2 Cor. 8:9.
50

Cf. Acts 8:18-25.
51

Cf. Phil. 4:12.
52

Cf. Acts 2:42-47.
53

Cf. Luke 4:18.
Chapter IV

54
Cf. Code of Canon Law, 125 ff.

55
Cf. Second Vatican Council, Decree on the Renewal of Religious Life,

Oct. 28, 1965, n. 6; Dogmatic Constitution on Divine Revelation, Nov. 18,
1965, n. 21.

56
Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium,

Nov. 21, 1964, n. 65: AAS 57 (1965) p. 64-65.
57 Roman Pontifical on the ordination of priests.
58

Cf. Second Vatican Council, Dogmatic Constitution on Divine Reve-
lation, Nov. 18, 1965, n. 25.

59 Second Vatican Council, Decree on the Pastoral Duties of Bishops,
Oct. 28, 1965, n. 16.

60
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. 22.

61
Cf. Matt. 10:10; 1 Cor. 9:7; 1 Tim. 5:18.

62
Cf. 2 Cor. 8:14.

63
Cf. Phil. 4:14.

Conclusion and Exhortation
x
Cf. John 3:16.

2
Cf. 1 Pet. 2:5.

3
Cf. Eph. 2:22.

4
Cf. Roman Pontifical, on the ordination of priests.

5
Cf. Eph. 3:9.

6
Cf. Col. 3:3.

44



Prepared by Joseph W. Sprug

Librarian, Loretto Heights College, Denver, Colorado

Apostles

:

select men to teach others, 19
successors of, 3

Apostolate

:

study and, 32

Baptism:
seeking for perfection, 21

Benefices:

reform of, 34
Bible:

priestly learning, 32
Bishops:

share in Christ’s mission, 3
Bishops and priests:

body or senate of priests, 13
friends and brothers, 13
priestly communion with, 12
priests’ study and knowledge, 33
remuneration for priests, 33
respect for bishops, 13

responsibility for sanctity of

priests, 13

Catechumens

:

gradual education of, 12
Celibacy:

ascetical norms, 29
not demanded by nature of

priesthood, 27
sign of the world to come, 28
suitability for the priesthood, 27
supernatural and natural aids,

29
value, 27

Christian life:
charity for others, 11
Eucharistic basis, 12

Church:
Christ works through, 25
motherhood toward souls, 12

Church property:
administration, 30
purpose, 30

Churches:
house of prayer, 10

Clergy:
common fund for, 34
distribution of, 17

external activities, 24
remuneration for, 33
seeking ecclesiastical office and

benefits, 30
social assistance, 35
unworthy ministers, 22

Clergy and laity:
obligations of the faithful, 17
promote dignity of the laity, 16
spiritual life, 16
unity of charity, 16

Common life:
among priests, 15

Community:
pastoral concern for, 11

Concelebration

:

communion of priests and
bishops, 12

Created goods.
See Temporal goods

Divine Office:
pastoral work, 10
priestly work, 24

Eastern Churches:
celibacy, 27

Ecclesiastical goods.
See Church property.

Ecumenical movement:
priests and, 17

Education

:

pastoral methods and theologi-
cal science, 33

Eucharist:
center of Christian life, 12
other sacraments directed to, 9
source and apex of Church’s

work, 9
Evangelization

:

study and, 32
Excardination:

revision of norms, 18

Faith:
nourished by the word, 8
priests, 37
and salvation, 7

Freedom:
honored by priests, 16



God:
glory; purpose of priesthood, 4

Good Shepherd:
example for priests, 24

Grace

:

administering to others, 11

Greed:
priests, 30

Holiness:
fruitful ministry of priests, 22

Holy Spirit:
ministry of priests, 36
missionary spirit, 37

Humility:
Christ and priests, 26, 27

Incardination

:

revision of norms, 18

Jesus Christ:
bearing witness to, 3
humility and obedience, 27

Knowledge:
perfecting, 32
priests and, 32

Laity:

gifts of God found in, 16
Lapsed Catholics:

pastoral work with, 17
Libraries:

pastoral studies, 33
Liturgy:

instruction in participation, 9

pastoral work, 8

Mary, Blessed Virgin:
docility, 31

Mass:
Christ offered sacramentally in,

4
daily celebration, 23
greatest work of priests, 23
instruction in participation, 9

Liturgy of the Word, 8
pastoral charity; life of a priest,

25
Ministers.

See Clergy; Priests; etc.
Missionaries:

knowledge of language and so-
cial milieu, 18

Missions:
missionary spirit, 37
priests sent two or three to-

gether, 18

Mortification

:

priests, 22
Moses:

priests and, 13
Mystical Body of Christ:

a royal priesthood, 3
work for growth of, 12

Obedience:
Christ and priests, 27
mature freedom, 26-27
priests, 13

Orders, Holy:
special sacrament, 4

Ordination:
bond of union among priests, 14

Pastoral work:
building up the Church, 10
gather the people of God to-

gether, 10
holiness and, 22
new approaches and methods,

26
Pastors:

community spirit, 11
Paul, Saint, Apostle:

all things to all men, 5
Penance (sacrament)

:

contrite heart, 9
readiness to administer, 24
reception by priests, 31

Perfection:

priests’ life, 21
Personality

:

temporal goods and, 29
Poor, The:

pastoral obligation to, 11

Poverty:
voluntary, 30

Poverty (virtue)

:

social security for the clergy, 35

Prayer:
mental and vocal; priests, 32
proficient in, 9

Preaching:
effective, 7
sacred duty, 4

Priesthood:
excellence of the order of, 1
power and force from Christ, 4
purpose: glory of God, 4

Priests:

asceticism, 24
associations, 15

bound to acquire perfection, 21



building up the Church, 14, 21
common life, 15
coordination of lives of, 24-25

difficulties; failings, 15

as disciples, 16

docility, 31
ecumenism, 17
educators in the faith, 11
episcopal co-workers, 3
examination of works and

projects, 25
exhortation to, 36
faith, 37
fidelity and faithfulness, 25
freedom and docility, 29
functions, 7

gift of self, 25
Good Shepherd as example, 24
good shepherds, 5
greatest task: the Eucharistic

sacrifice, 23
greed, 30
growth in holiness, 22
hierarchical communion with

bishops, 12
hierarchically bound with the

bishop, 8-9

holiness; bishops’ responsibility,

13

holiness through duty, 22
hospitality and sharing among,

15

humility, 26
humility and obedience; Christ’s

example, 27
joining forces with other priests,

14

joining self with Christ, 25
knowledge; study, 32
lead in seeking Christ, 16
loneliness, 36
manual labor, 14
ministry of the word, 7
mortification, 22
mutual assistance, 15
never alone, 36
obligation to the poor and

weak, 11
obstacles in life of, 36
paternity in Christ, 28
possessions of, 30-31
power from God, 23
prayer life, 32
primary duty: proclaiming the

Gospel, 7

receive the word themselves,
22-23

recreation, 15

relations between older and
younger, 14-15

relations with others, 12
relationship to the world, 29
research or teaching, 14
sacramental brotherhood, 14
sacred duties, 4
sanctification, 31
service to men, 5
share in care of the whole

Church, 19
share in Christ’s ministry, 2
special grace, 21
spending themselves, 26
spiritual life; aids, 31
spiritual requirements, 26
sufficient number of, 19
to the end of time, 19
union; obedience, 26
united, 14
universal mission, 17
vacation, 34
virtues required, 5-6, 26
vocation to life of perfection, 21
voluntary poverty, 30
volunteer for work outside

diocese, 17-18

work for growth of the Church,
12

working alone, 25

Recreation:
clergy, 15

Religious persons:
pastoral care for, 11

Rites and ceremonies:
educational aspects, 11

Sacraments

:

Eucharist as object of, 9
ministers of, 8

Sacrifice:

ministry of priests, 4
Salvation:

faith and, 7
Sanctification

:

pastoral work, 8
Seminaries:

international, 18

Sick, The:
pastoral care for, 11

Social security:

clergy and, 35



Spiritual direction:

priestly vocation, 19
Spiritual reading:

by priests, 31
Study:

priests and, 32

Temporal goods:
common use of, 30
necessity for personal develop-

ment, 29
priests and, 30
purpose in use of, 30

Theologians:
priests and study, 32

Theology:
deeper study of, 33

Vacation:
for priests, 34

Values:
priests and temporal, 29

Virtues:

for priests, 5-6

Vocation:
to the priesthood, 19
voice of the Lord calling, 19
works favoring, 20