The Imitation of Christ teaches that a “good peaceable man turns all things to good.”[1]The Church has always worked in the same way; when errors arose, she delved more profoundly into Revelation. Each of us should work in the same way, taking advantage of all different circumstances in order to know Our Lord more profoundly in order to love and serve Him better.
I want to reflect on the theological and practical reasons that should bring us to work constantly for the unity of all priests, in every diocese of the world where they carry out their ministry and in every moment of their ecclesial life.
A. The Only Christian Priest
According to our Catholic faith there is only one Priest; Jesus Christ our Lord is the Principal, High, and Eternal priest. He is the Priest par excellence, and He is the only Priest. He is a Priest according to the order of Melchizedek:[2]perfect,[3]living,[4]without interruption,[5]that is, continual, without hiatus or fractures, constant and persevering, forever . . . that will not pass away,[6]holy, innocent, undefiled,[7]universal, for the benefit of all men,[8]sacrificed and offered by Himself,[9]exercising His priesthood with the most efficacious sacrifice, made once for all,[10]in order to purify us from our sins.[11]He replaces the Levitical priesthood rather than following in it. The rest of the priests of the New Testament participate in the one priesthood of Jesus Christ, without replacing Him and without multiplying His priesthood; the only thing that is multi-plied are the subjects who, as “living instruments,”[12]Christ makes into participants in His priesthood.
It is for this reason that Saint Thomas Aquinas teaches that the “fountain-head of the entire priesthood,”[13]“the very plenitude of the priesthood”[14]is always and only found in Jesus Christ.
Jesus Christ was anointed and sent,[15]that is, anointed by the Spirit and sent by the Father, for a mission: the mission of saving all men, making them sharers in His anointing.[16]Now, Jesus Christ couldn’t apply His Redemption to all men by the anointing of the Holy Spirit. So, Christ anoints and sends, as Saint Paul says, those through whom we have received grace.[17]“Christ, through the apostles themselves, made their successors, the bishops, sharers in his consecration and mission.”[18]The imposition of hands makes men anointed and makes them missionaries, that is, it makes missionary men anointed, or anointed missionaries, and the Father and the Holy Spirit “are associated”[19]to this work: the Father by the mission, and the Holy Spirit by the anointing. Christ directly commended the work of applying His Redemption to men to the Apostolic College, which is given “continued existence”[20]in the College of Bishops and “is one and the same everywhere and in every condition.”[21]Just as men are incorporated into the Mystical Body by means of the sacrament of Baptism, from among them, individual men are incorporated into the College of Bishops by means of the sacrament of Holy Orders.
B. The College of Bishops
The College of Bishops (also called the Episcopacy, the Episcopal Order, and the Body of Bishops) has three orders or categories of members, according to the three functions and three pow-ers that are conferred and transmitted by the sacrament of Orders. The sacrament incardinates them into the College in their degree; bishops, who are full members of the college and “successors of the Apostles,”[22]receive “the fullness of the sacrament of Orders.” They have the “High priesthood,” “the supreme power of the sacred ministry,” and the “fullness of power.”[23]They have the fullness of consecration, the fullness of Apostolic Succession, and the fullness of the priesthood. That completeness is the sacred power of governing that the bishop receives in his consecration. It is by virtue of this power that he ordains, and it is this power that priests lack.
Priests, who are of the second degree or category, that is, “priests of the second order,”[24]don’t have the fullness of the sacrament as bishops do; rather, priests have only “their degree” of ministry, “their share” of ministry,[25]but are, nonetheless, “successors of the Apostles in the priesthood,”[26]given that “the office of priests . . . is connected with the episcopal order . . . [and thus] in [some] measure they participate in the office of the apostles.”[27]“Every priestly ministry shares in the universality of the mission entrusted by Christ to his apostles,”[28]although this share is “in its own degree,” that is, as “co-workers of the episcopal order.”[29]Apostolic Succession in priests refers to the power “to consecrate, offer, and administer the Body and Blood of the Lord.”[30]They are the true “Priests of the New Testament,” who in their degree “share the authority by which Christ builds up, sanctifies, and rules his Body.”[31]As such they form, in the terminology of the Second Vatican Council, “the Order of priests.”[32]Without having received the ministerial priesthood, deacons are those “upon whom hands are imposed ‘not unto the priesthood, but unto a ministry of service.’”[33]
C. The Order of Presbyters
Through the sacrament of Holy Orders, presbyters are introduced into the College of Bishops, in collegial communion and in their degree, and as such they form an order similar to that of the bishops. For example:
– They “are promoted to the service of Christ the Teacher, Priest and King, in whose ministry they share”[34]and “are ordained for men”[35]; for this reason “they perform their priestly office publicly for men.”[36]– They act “in the name of Christ,”[37]indeed, “in the person of Christ the Head,”[38]“in the name of the whole Church,”[39]and even “in the name of the whole human race.”[40]– They are “ministers of Christ,”[41]and, at the same time, “ministers of the Church.”[42]However, this “Order of presbyters,” with its particular pow-ers, is established in order to assist those with the fullness of Orders; for this reason:
– Priests “are united with the bishops in sacerdotal dignity.”[43]
– They are “prudent cooperators with the Episcopal order.”[44]– They are “the aid and instrument of the Episcopal order.”[45]– They are “necessary helpers and counselors.”[46]Now then, this order of presbyters should not be called a “college,” because:
– Priests are not the ones who give shape to the Episcopal College, as they are members of the second order.[47]– Neither do they configure themselves into the “college,” as they are already part of one and the presbyters serve to help the full-order members of it.
– Priests do not have autonomous functions as bishops do; rather, the priest’s functions are “of their very nature”[48]subordi-nated.
– Lastly, they should not be called a college so as not to imply equality with the College of Bishops. Thus, modus 101 in Presbyterorum Ordinis, which wanted to add “ad modum corporis seu collegii” was rejected.[49]Although this has already been said, I want to emphasize, even more, the real and authentic fact of the incardination of priests into the College of Bishops, as was clearly affirmed by the Second Vatican Council, following the Council of Trent (DS 1764) and all of Tradition, for example: “Be incardinated for the good of the whole Church.”[50]If “all bishops, as members of the body of bishops succeeding to the College of Apostles, are consecrated not just for some one diocese, but for the salvation of the entire world,”[51]then priests and deacons are also ordained for the universal Church and for the universal mission; in this way they are disposed for any particular ministry anywhere in the world, according to the present needs of the College of Bishops and by means of and through one’s own bishop. Presbyters are not priests of the universal Church in a mediate way, through belonging to a particular Church; rather, they are priests of the One, Holy, Catholic, and Apostolic Church in an immediate way, that is, through the sacrament of Orders, even though entry into and life as a priest within the universal Church are necessarily brought about in a particular Church.[52]Thus “all priests, both diocesan and religious, by reason of Orders and ministry, fit[53]into this body of bishops and priests, and serve the good of the whole Church.”[54]The spiritual gift that priests received at their ordination does not prepare them for a limited or restricted mission, but rather for the universal and widest possible mission of salvation to the ends of the earth.[55]“The priesthood of Christ . . . is necessarily intended for all peoples and all times, and it knows no limits of blood, nationality or time. . . . Let priests remember, therefore, that the care of all churches must be their intimate concern.”[56]
D. The Collegial Communion
All members of the College of Bishops, in their distinct levels, are united–ontologically united–by a double bond: by Baptism and by Holy Orders. From here it follows that, on account of their consecration and mission, these members have a common mandate, that is, a collegial one.[57]“All bishops, as members of the body of bishops succeeding to the College of Apostles . . . are primarily and immediately concerned with the mandate of Christ to preach the Gospel to every creature (Mk 16:15), with Peter and under Peter.”[58]“This duty is to be fulfilled by the order of bishops, under the successor of Peter and with the prayers and help of the whole Church.”[59]“The task of proclaiming the Gospel everywhere on earth pertains to the body of pastors,”[60]“primarily on the body of bishops.”[61]Accordingly, bishops–and also the rest of the members of the College of Bishops–are incorporated firstly into the College, and should have solicitude for all the churches (2 Cor 11:28). “The exten-sion of the Body of Christ is the duty of the whole College of Bishops,”[62]therefore, priests “should fully understand that their life is also consecrated to the service of the missions.”[63]In the same way, presbyters are ordained priests of the univer-sal Church, that is, of the One, Holy, Catholic, and Apostolic Church; as a result “they make the universal Church visible in their own locality”[64]in a special way in the Eucharistic sacrifice, because that “is where the Church expresses herself permanently in her most essential form; while present everywhere, she is yet only one, just as Christ is one.”[65]In the Eucharist, “whoever be-longs to one particular Church belongs to all the Churches; since belonging to the Communion, like belonging to the Church, is never simply particular, but by its very nature is always universal.”[66]The Eucharistic Sacrifice, “while always performed in a particular community, is never a celebration of that community alone. In fact, the community, in receiving the Eucharistic presence of the Lord, receives the entire gift of salvation and shows, even in its lasting visible particular form, that it is the image and true presence of the one, holy, catholic and apostolic Church,” given that “in every valid celebration of the Eucharist the one, holy, catholic and apostolic Church becomes truly present.”[67]By participating in the universal mission, all of the members of presbyterate participate in “the widest possible and universal mission of salvation,”[68]of the very same “universality of the mission entrusted by Christ to his apostles,”[69]and thus priest should be “incardinated for the good of the whole Church.”[70]In this theological dimension the profoundness of koinwni,a[71]is established, and this depth of communion should exist between all the members of the College. This is certainly not just any sort of communion whatsoever, but rather a “hierarchical communion”[72]; nor should there be confusion between this foundation in the sacrament and in the divine mission with the later, necessary, and very prudent “canonical mission.”
Consequently there is no room for an individualistic ministerial priesthood, neither in the ministries nor in the exercise of the ministry itself. Every member of the College of Bishops, in its various levels, should use all that he is and all that he has as a member of the “hierarchical communion,” even though he personally received the sacramental character.[73]The Bishops and priests are united by the sacrament of orders as a starting point and by the mission itself as an end; we could say that unity is a requirement of ontological fraternity–because of the sacrament of Orders–and teleological fraternity–because of the mission. This is why “bishops should regard priests as their brothers.”[74]It is worthwhile to cite the whole paragraph, “All priests, in union 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. . . . Therefore, on account of this communion in the same priesthood and ministry, bishops should regard priests as their brothers and friends.”[75]The term “brothers” was introduced in Presbyterorum Ordinis after the modi were brought in; the word was introduced in modus 79 at the request of 27 Fathers “because the communion in the priesthood of Christ between the bishops and priests is the basis for the Christian fraternity that should be shown between them, and this fraternity should be spoken of at least once in the schema.” The commission for the redaction accepted the modus for the cited reason.[76]That bishops and priests should be brothers should not amaze us, as Saint Thomas himself taught the same. As the principal ministry of the priest is to consecrate Christ’s Body, regarding “this act, the priest’s power does not depend on a higher power save God’s.”[77]Not even the Pope has a greater power for consecrating the Body of Christ, as Aquinas states: “over the consecration the Pope’s power is no greater than that of a simple priest.”[78](The priest depends on the bishop for the “exercise of his power,”[79]and not for the power itself, which he receives from Christ–as principal cause–at ordination).
It is by reason of the sacrament of Orders and of the common divine mission that all the priests of the world have an ontological and teleological fraternity that is prior, superior, and transcendental to the communion of the canonical mission itself. Lumen Genti-um teaches, “in virtue of their common sacred ordination and mission, all priests are bound together in intimate brotherhood,”[80]and Presbyterorum Ordinis makes the statement more precise: “Priests by virtue of their ordination to the priesthood are united among themselves in an intimate sacramental brotherhood.”[81]This unity is by divine law, as it were, because it is based in a sacrament.
The sacramental fraternity of all priests does not limit itself to diocesan clergy, nor only to the clergy who work in a particular diocese (religious or diocesan). It unites them with all priests–bishops and priests–that preceded them: the Twelve, martyr priests, Confessors, the Doctors, founders. It unites them with all those who will succeed them, as they are in the Mind of God and as they are in spe in our hearts.
What is more, this effective unity cannot be destroyed:
– by the personal sins of the members of the college
– by personal antipathies
– by illness, even mental illness
– by scandal
– by personal, formal, and manifest animosity
– by hatred
– by schism
– by heresy
– by infidelity
– by apostasy
– by physical death
– by canonical reduction to the lay state
By rejecting the communion, and to the degree to which they reject it, priests will not be members in the full sense, but they will always be a member of the College because of the sacrament which they received, as it imprints an indelible character. They would cease to belong to the College of Bishop only for the same reason that they would definitively stop belonging to the Mystical Body of Christ.
Modus 98 of paragraph 8 of Presbyterorum Ordinis requested the addition of the word sacramentali, and the commission for the redaction responded: “The union of priests with bishops and among themselves in the ecclesial atmosphere, in as much as it is founded in the sacrament of Orders, is of divine law; but incardination in a particular diocese and, as such, into the diocesan Pres-byterium, is of ecclesiastical law. Therefore the modification is accepted.”[82]The sacramental fraternity is prior to that of the Presbyterium, analogous to how the universal Church is prior to the particular Churches.[83]
E. Bishops: Brothers and Fathers
The fact that bishops and priests are “brothers”[84]by reason of their “sacramental brotherhood”[85]agrees admirably with the fact that, by virtue of the same sacrament which the bishop receives in its fullness, the bishop is also the “father”[86]and head of the presbyterate and the principle of its unity. Consequently, the Second Vatican Council says that priests form a unity “with their bishop”[87]and that, “united under the authority of the bishop,”[88]“they form . . . one family whose father is the bishop.”[89]The doctrine of the presbyterate is of apostolic origin. Saint Paul speaks of the presbyterate and Saint Ignatius of Antioch mentions it innumerable times,[90]for example, “there is one bishop, along with the presbyterate and deacons.”[91]This unity is such that nothing should be done “without the bishop and presbyters.”[92]Saint Clement of Rome, Saint Polycarp, the Pastor of Hermas, and Saint Jerome are among the many others who also refer to the presbyterate.
F. The Canonical Mission
Now, seeing that each member of the College needs to be assigned a particular task by the College itself, each member needs to receive a canonical mission. In dioceses, the bishop orders the functioning of the order of presbyters by means of different canonical missions. Consequently, there are priests who are pastors, parish administrators, parochial vicars, or monks; there are those who work in the curia while others serve as professors, chaplains, and so on. In other words, the canonical mission is the juridical ordering that regulates the functioning of the “hierarchical un-ion,”[93]making the presbyter a cooperator of a particular bishop and incardinating him into the presbyterate–the group of presbyters assigned to that particular bishop–with the aim of helping the bishop to carry out the universal mission by means of the particular mission of attending to a particular Church.[94]From here it follows that the communion of the bishop with the priests that he has assigned to him, and the communion of these priests among themselves, is reinforced by yet another bond: they not only have a sacramental communion and a communion in the universal mission, but they also have a communion in the canonical mission itself and so form “one priesthood.”[95]The priests who are given as collaborators to the bishop by the College of Bishops[96]are usually given to him for different canonical missions:
– Diocesan priests, who are “incardinated to a particular church”[97]and who are fully available to him.
– Diocesan priests loaned to him from another diocese, who are not fully available to him, but are his only for a fixed amount of time.
– Religious priests who “share in the care of souls and in carrying out works of the apostolate under the authority of the prelates,”[98]who are not fully available to him either, but are his for some specific duty or function; these religious must operate in accord with the Constitutions of the Institute in which they are incardinated.
– Be they “natives” of the diocese, or from “foreign”[99]places, be they diocesan or religious, all of these priests form the clergy of the diocese, that is, the diocesan presbyterate. The theological reality is the same for all of them, and so it is inaccurate to speak of the diocesan priesthood in opposition to the religious priesthood; such priesthoods do not exist. The correct way is to speak of diocesan priests and religious priests. In effect, “all priests, both diocesan and religious, by reason of Orders and ministry, fit into this body of bishops”[100]; “all presbyters, both diocesan and religious, participate in and exercise with the bishop the one priesthood of Christ.”[101]“Religious priests are by consecration assumed into the responsibilities of the presbyterate so as to become themselves the prudent cooperators of the episcopal order.”[102]Thus, they should exercise their priestly ministry under the power of some bishop who is “the visible principle and foundation of unity in their particular churches, fashioned after the model of the universal Church.”[103]
G. Priestly Obedience to the Bishop
With this foundation I believe that we are now able to speak about why priests, by their very “nature,”[104]owe obedience to their legitimate bishop:
– By participating in the same sacrament of Orders: “Priestly obedience, imbued with a spirit of cooperation is based . . . [and] is conferred on priests through the Sacrament of Orders.”[105]
– As a bearer of the divine mission, universal or evangelical, a priest should have a disposition that is the conformity of his activities with that of the evangelical mission of the Church.[106]– By participating in the same ministry: obedience is “based on the very sharing in the episcopal ministry.”[107]– On account of the canonical mission: obedience “is conferred on priests through the canonical mission.”
– As a result of the hierarchical union proper to the nature of the Body of Bishops: “the priestly ministry, since it is the ministry of the Church itself, can only function in the hierarchical union of the whole body.”[108]– For reasons of pastoral charity: “Pastoral charity, therefore, urges priests, as they operate in the framework of this union, to dedicate their own will by obedience to the service of God and their fellow men.”[109]– Obedience is necessary in order to maintain and reaffirm the necessity of unity, given that obeying is a way to “preserve and strengthen a necessary oneness with their brothers in the ministry, especially with those whom God has selected as visible rulers of his Church.”[110]– Obedience avoids the dissipation of strengths and work-ing in vain: “Pastoral charity requires that priests avoid operating
in a vacuum (cf. Gal 2:2) and that they work in a strong bond of union with their bishops and brother priests.”[111]– This obedience is demanded by the dignity of presbyters itself: “This obedience . . . by its very nature postulates that in the carrying out of their work, spurred on by charity, they develop new approaches and methods for the greater good of the Church. With enthusiasm and courage, let priests propose new projects and strive to satisfy the needs of their flocks. Of course, they must be ready to submit to the decisions of those who rule the Church of God.”[112]– Finally, obedience is conducive to personal holiness: “All priests . . . should keep continually before their minds the fact that their faithful loyalty toward and their generous cooperation with their bishop is of the greatest value in their growth in holiness.”[113]“By this humility and by willing responsible obedience, priests conform themselves to Christ, who . . . by this obedience conquered and made up for the disobedience of Adam.”[114]The faithful completion of this Decalogue of priests is the badge of honor of the overwhelming majority of them, who, day after day, carry out their work “from garbage collector to doctor, moved by that simple and invisible thing that is the love of God,” and who, like incense, burn themselves for the glory of God, spending and being utterly spent (2 Cor 12:15) for the good of souls simply because they are Catholic priests.
H. Only One: Unity in Diversity
The unum Presbyterium[115]is not only composed of the diocesan bishops but also of the priests that the College has assigned him by giving him the canonical mission of the diocese.
We should note some things:
– By its very nature, the presbyterate cannot be more than one: “one priesthood.”[116]It cannot be any other way, as only one bishop is its head and the same indelible sacramental character joins all its members together. For that matter, if a member separates himself from the affective communion (by doing so he is in the wrong) he would never make a parallel priesthood as, in fact and by law, this is impossible.
– Unity should be sought in diversity, because there is a “diversity of duties.”[117]Those who claim that there should be a uniform unity are opposed to communion, just like those who seek to disperse the flock. “On one hand, the universality of the Church implies a more solid unity and, on the other, a plurality and something multiform, that is, a diversification, that does not create an obstacle for unity; on the contrary, these differences confer a character of communion on it.”[118]This plurality refers to the diversity of ministries (pastor, parochial vicar, chaplain, rector, professor, etc.), of charism (teaching, charitable works, prayer, etc.), of forms of life (fraternal life in common, cloistered, consecrated lay, etc.), of apostolate (with children, youth, adults, students, workers, the sick, etc.), of liturgical tradition (the distinct Eastern rites, the Latin Rite, etc.), of distinct theological tradition (Thomist, Suarezian, Scotian, etc.), and of culture (European, native, African-American, etc.). It must be kept in mind that there are, necessarily, members with different ages, different experiences, different talents, different temperaments and characters, different personal, family, and Church histories, different mentalities, and so on. We must promote a unity that is not an obstacle to diversity. At the same time we must promote a diversity that does not create obstacles to unity, but that rather enriches it.
– To work for this unity, to which diversity confers the character of communion, is a fundamental task of the Roman Pontiff for the whole Church,[119]“of each Bishop in the particular Church entrusted to his pastoral ministry,”[120]and, furthermore, “it is also a task of everyone in the Church, because all are called to build it up and preserve it each day.”[121]– In this work for unity, the most important element, the fundamental effort in order to construct it and respect it is “above all by means of that charity which is the bond of perfection.”[122]This is because, as Saint Thomas Aquinas taught, “The Church is one . . . by the unity of charity, because all are united by the love of God, and among themselves by mutual love.”[123]
I. Unity with the Rest of the Members of the Priesthood
The Second Vatican Council repeatedly indicated that, by reason of the sacramental communion, the union of all the priests among themselves should “naturally and freely manifest itself in mutual aid, spiritual as well as material, pastoral as well as personal, in their meetings and in communion of life, of labor and charity.”[124]The Decree on the Ministry of Priests goes into even more detail about the fraternal union and cooperation among priests in the diocese, as “even though priests are assigned to different duties, nevertheless they carry on one priestly ministry for men. All priests are sent as co-workers in the same apostolate. . . . All, indeed, are united in the building up of the Body of Christ. . . . It is very important that all priests, whether diocesan or religious, help one another always to be fellow workers in the truth. Each one, therefore, is united in special bonds of apostolic charity, ministry and brotherhood with the other members of this priesthood (Presbyterii). . . . Each and every priest, therefore, is united with his fellow priests in a bond of charity, prayer, and total cooperation.”[125]Priestly fraternal charity should fulfill the instructions and cultivate the dispositions that follow:
– “Do not neglect hospitality.”[126]– Cultivate beneficence and sharing of goods.[127]– A particular solicitude for the:
§ Sick
§ Afflicted
§ Overburdened with work
§ Lonely
§ Those exiled from their homeland
§ Victims of persecution (cf. Mt 5:10)[128]– “They are obliged in a special manner towards
§ those who suffer difficulties.
§ those who have failed in some matters. They should always treat [them] with fraternal charity and magnanimity, offer urgent prayers to God for them, and continually show themselves as true brothers and friends.”[129]Fraternal charity should grow as priests get to know and develop relationships with each other. Meetings can be a help for this; unfortunately, many times such meetings are unsubstantial because of lack of preparation, but, if they help to foster fraternal charity, then even such meetings are not a waste of time. “They should gladly and joyfully gather together for recreation . . . that some kind of common life or some sharing of common life be encouraged among priests. This may take many forms . . . a common table . . . frequent and periodic meetings.”[130]This charity should be supernatural: “The relationships . . . should rest most especially upon the bonds of supernatural charity.”[131]This charity must increase, using all the means our Lord Jesus Christ left for us.
J. Coordination and Cooperation among Both Clergies
It is my intention here to point out the sterile and vain intent–the fruit of a theological unilateralism–of those who want to pit the diocesan clergy against the religious clergy or vice versa, as if there were not a fundamental theological equality between them: both have received the same sacrament of Orders and in the same degree. “All presbyters, both diocesan and religious, participate in and exercise with the bishop the one priesthood of Christ and are thereby constituted prudent cooperators of the episcopal order.”[132]The only difference between the two is the canonical mission. The rivalries and tensions–similar to those rivalries and tensions between the old and the young–are unjustified and should be overcome with charity. Both clergies should integrate themselves to work for the universal mission, and should collaborate amongst themselves. For this, “a wellordered cooperation is to be encouraged between various religious communities and between them and the diocesan clergy. There should also be a very close coordination of all apostolic works and activities which especially depend upon a supernatural attitude of hearts and minds, rooted in and founded upon charity.”[133]It follows that “efforts should be made to renew the bonds of fraternity and cooperation between the diocesan clergy and communities of religious . . . [efforts] which serve to increase mutual trust, apostolic solidarity and fraternal harmony.”[134]Similarly, it must not be forgotten that religious profession is something different and separate from the canonical mission. The religious state belongs to another, different domain. The difference between both clergies radiates only from the different canonical mission.
K. Fostering Fraternal Charity
In Sermon 29 on the Song of Songs,[135]the Mellifluous Doctor describes the most painful persecutions that the Church suffers: “those which she feels the most are those that attack fraternal charity.”
He makes a beautiful reading of the text, My mother’s sons turned their anger to me, (Sg 1:6) saying that the persecution from which she suffers the most is that from those within her house, and so such conflicts must be carefully avoided. “And what is it that hurts her? It is domestic quarreling, dissension within. In the Gospel you are clearly informed of this from our Savior’s own mouth when he says: A man’s enemies will be those of his own household (Mt 10:36). The Prophet speaks in like manner: Even my intimate friend, who shared my table, rebels against me (Ps 41:10). And again: Were it an enemy who insulted me, I could put up with that; had a rival got the better of me, I could hide from him. But you, a man one with me, my leader and my friend, who enjoyed my meals with me (Ps 54:13-15), that is to say: I feel more keenly, I bear more painfully, what I have to suffer from you, my guest and companion.”[136]“Alas for that man who disturbs the sweet bond of unity! Whoever he may be he will certainly bear his judgment. Rather let me die than hear any of you justly complaining: My mother’s sons turned their anger on me. Are you not all sons of this community, like sons of the same mother, all brothers to each other? What outside influence can upset you or make you sad, if you are well disposed to each other within and live in peace like brothers? Who is there to harm you if you are zealous for what is right? (1 Pet 3:13). Therefore, be ambitious for the higher gifts (1 Cor 12:31), that you may prove yourselves to be men of good zeal. The gift that excels all others, that is clearly incomparable, is love.”[137]We must avoid all forms of offense: “Therefore, my very dear brothers, preserve peace among you, and beware of offending each other, whether by deed or word or any gesture whatsoever, lest someone, provoked and surprised by passion in a moment of weakness, should be constrained to invoke God against those who injured or saddened him, and impetuously cry out this grave accusation: My mother’s sons turned their anger on me. For those who sin against a brother sin against Christ who said: In so far as you did this to one of the least of these brothers of mine, you did it to me (Mt 25:40- 45). Nor is it enough to avoid only the more serious offences, for example, public insult and abuse or the venomous slander in secret. It is not enough, I say, to guard one’s tongue from these and similar kinds of nastiness; even slight offences must be avoided, if anything may be termed slight that is directed against a brother for the purpose of hurting him, since merely to be angry with one’s brother makes one liable to the judgment of God (Mt 5:22). And justly so. Because what you regard as slight, and therefore commit with all the more ease, will be seen in a different light by another, just as a man looking at the outward appearance and judging according to the outward appearance, is prepared to think a splinter to be a plank, and a spark a blazing fire. The love which believes all things is not the gift of all men (cf. 1 Cor 13:7). A man’s heart and thoughts are more prone to suspect evil than to believe good, es- pecially when the obligation of silence does not permit you, whose conduct is in question, to defend yourself, nor him who suspects you to lay bare the wound from which he suffers, that it might be healed. And so he endures the agony, grieving in his heart, till he succumbs from the secret and deadly wound, totally immersed in anger and bitterness, his mind a whirl of unvoiced thoughts on the injury he has received. He cannot pray, he cannot read, nor meditate on anything holy or spiritual. And while this soul for whom Christ died is cut off from the vital influence of the Spirit, and goes to its death through lack of the nourishment it needs, what, I ask, are the thoughts of your own mind in the meantime? What can you find in prayer, or in any work you do, when Christ is sorrowfully crying out against you from the heart of your brother whom you have embittered, saying: My mother’s son is fighting against me, he who enjoyed my meals with me has filled me with bitterness.[138]
We must avoid even the smallest of faults: “And if you say that he should not be so gravely perturbed for so slight a cause, I answer: the more slight it is, the easier for you not to have done it. Furthermore, as I have said already, I do not understand how you call slight something that is more than the feeling of anger, since you have heard from the judge’s own mouth that even this is liable to be judged. Just think! And then will you call slight a gesture that offends Christ, that will bring you before the judgment seat of God, since it is a fearful thing to fall into the hands of the living God (Heb 10:31)? So when an offence is committed against you, a thing hard to avoid at times in communities like ours, do not immediately rush, as a worldly person may do, to retaliate dishonor-ably against your brother, nor, under the guise of administering correction, should you dare to pierce with sharp and searing words one for whom Christ was pleased to be crucified, nor make grunting, resentful noises at him, nor mutter and murmur com-plaints, nor adopt a sneering air, nor indulge the loud laugh of contempt, nor knit the brow in menacing anger. Let your passion die within, where it was born; a carrier of death, it must be allowed no exit or it will cause destruction, and then you can say with the Prophet: I was troubled and I spoke not (Ps 76:5).”[139]L. Desires and Commitments
The bishops present at the 4General Conference of Latin American Bishops dedicated two dense paragraphs in the Santo Domingo document to the “challenge of unity,” where they affirmed, among other things:
“Nevertheless, we recognize that there are causes for concern in our particular churches: divisions and conflicts that do not always reflect the unity that Our Lord desired. As such, this makes it necessary to live reconciliation in the Church, to travel still the path of unity and communion of us, the pastors, among ourselves and with the people and communities that have been entrusted to us. . . . In the initial formation of future pastors and in the ongoing formation of bishops, priests, and deacons, we want to strive especially for the spirit of unity and communion.”[140]Finally, all us who by the mercy of God–have been chosen for the marvelous adventure of prolonging Christ, Shepherd and Head, should promote the spirit of unity and communion in our priestly ministry. This is because, “in this manner, they [priests] manifest that unity which Christ willed, namely, that his own be perfected in one so that the world might know that the Son was sent by the Father.”[141]All of us should put into practice what the Imitation of Christ teaches:
– Be not troubled about those who are with you or against you, but take care that God be with you in everything you do.
– Keep your conscience clear and God will protect you, for the malice of man cannot harm one whom God wishes to help.
– If you know how to suffer in silence, you will undoubtedly experience God’s help.
– He knows when and how to deliver you; therefore, place yourself in His hands, for it is a divine prerogative to help men and free them from all distress.
– It is often good for us to have others know our faults and rebuke them, for it gives us greater humility.
– When a man humbles himself because of his faults, he easily placates those about him and readily appeases those who are angry with him.
– It is the humble man whom God protects and liberates; it is the humble whom He loves and consoles. To the humble He turns and upon them bestows great grace, that after their humiliation He may raise them up to glory.
– He reveals His secrets to the humble, and with kind invitation bids them come to Him. Thus, the humble man enjoys peace in the midst of many vexations, because his trust is in God, not in the world.
– You must not think that you have made any progress until you look upon yourself as inferior to all others.
– First, keep peace with yourself; then you will be able to bring peace to others. A peaceful man does more good than a learned man.
– A passionate man turns even good to evil and is quick to believe evil, the peaceful man, being good himself, turns all things to good.
– The man who is at perfect ease is never suspicious, but the disturbed and discontented spirit is upset by many a suspicion. He neither rests himself nor permits others to do so.
– He often says what ought not to be said and leaves undone what ought to be done. He is concerned with the duties of others but neglects his own.
– Direct your zeal, therefore, first upon yourself; then you may with justice exercise it upon those about you.
– You are well versed in coloring your own actions with excuses which you will not accept from others, though it would be more just to accuse yourself and excuse your brother.
– If you wish men to bear with you, you must bear with them.
– Behold, how far you are from true charity and humility which does not know how to be angry with anyone, or to be indignant save only against self!
– It is no great thing to associate with the good and gentle, for such association is naturally pleasing. Everyone enjoys a peaceful life and prefers persons of congenial habits.
– But to be able to live at peace with harsh and perverse men, or with the undisciplined and those who irritate us, is a great grace, a praiseworthy and manly thing.
– Some people live at peace with themselves and with their fellow men, but others are never at peace with themselves nor do they bring it to anyone else. These latter are a burden to everyone, but they are more of a burden to themselves.
– A few, finally, live at peace with themselves and try to restore it to others.
– Now, all our peace in this miserable life is found in humbly enduring suffering rather than in being free from it.
– He who knows best how to suffer will enjoy the greater peace, because he is the conqueror of himself, the master of the world, a friend of Christ, and an heir of heaven[142].We should pay attention to the teachings of Saint Louis Marie Grignion de Monfort, who prophesized that the apostles of the end times “will sleep without gold or silver and, more important still, without concern in the midst of other priests, ecclesiastics, and clerics.[143]”[144]All of our efforts are little when they are aimed at prolonging the only Priesthood of Christ, perpetuating His one Sacrifice, belonging–in our level–to the one episcopacy, preaching His one Gospel, and edifying His one Church that, in each diocese, has only one presbyterate.
May Jesus Christ always find this gift in His priests, but may He also find them engaged in this task of working with all possible effort for the unity that He wanted: may they all be one (Jn 17:21).
May our Queen, Mother of Priests, grant us this grace.
[1] Bk. II, ch. 3, 2.
[2] Cfr. Heb 5:6.
[3] Heb 7:19.
[4] Heb 7:25.
[5] Cfr. Heb 7:3.
[6] Heb 7:24.
[7] Heb 7:26.
[8] Cfr. Heb 5:9.
[9] Cfr. Heb 7:27, 9:26.
[10] Heb 10:10.
[11] Heb 9:14.
[12] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis 12, 1.
[13] Saint Thomas Aquinas, S. Th., III, q. 22, a. 4, corpus: “fons totius sacerdotii.”
[14] Saint Thomas Aquinas, S. Th., III, q. 63, a. 6, corpus: “tota sacerdotii plenitudo.”
[15] Cfr. Lk 4:18.
[16] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis 2, 1.
[17] Cfr. Rom 1:5.
[18] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis 2, 2.
[19] Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes 4, 1: “ut ambo consociarentur.”
[20] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 22, 2: “perseverat.”
[21] Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes, 6, 1.
[22] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 18, 2.
[23] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 21, 2.
[24] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 28, 64; Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 4.
[25] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 6, 1. cfr. Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 28, 2.
[26] DS 1764.
[27] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 2, 34.
[28] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 10, 1.
[29] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 2,12, cfr. Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 4.
[30] DS 1764.
[31] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 2, 3.
[32] Cfr. Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 2, 23. cfr. Dogmatic Constitution on the Church, Lumen Gentium, 28; Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 4, 6.
[33] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 29, 1.
[34] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 1.
[35] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 3.
[36] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 2, 2.
[37] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 2, 2.
[38] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 2, 3: “in persona Christi Capitis.”
[39] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 2, 4.
[40] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 13, 3.
[41] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 3.
[42] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 22, 1.
[43] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 28, 1: “coniuncti sunt.”
[44] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 28, 2.
[45] Cfr. Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 28, 2.
[46] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 7, 1.
[47] Cfr. Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 28, 1, n. 64: Cfr. Innocentius I, Epist. ad Decentium: PL 20, 554 A; Mansi 3, 1029; Denz. 98 (215): “Presbyteri, licet secundi sint sacerdotes, pontificatus tamen api em non habent.” S. Cyprianus, Epist. 61, 3: ed. Hartel, p. 696.
[48] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 21, 2.
[49] Ecumenical Second Vatican Council, De Presbyterorum ministerio et vita. Textus recognitus et modi (Vatican City 1965) 62.
[50] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 10, 2.
[51] Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes, 38, 1.
[52] Cfr. Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on Some Aspects of the Church understood as Communion, II, 10.
[53] “coaptantur,” meaning are well adjusted, are adequately placed, fit, are adequately inserted, are incorporated, are an integral part, and are fitted.
[54] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 28, 2.
[55] Acts 1:8
[56] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 10, 1.
[57] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 23, 3: “commune officium” in the sense of collegial.
[58] Cf. Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes, 38, 1.
[59] Cf. Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes, 6, 1.
[60] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 23, 3.
[61] Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes, 29, 1.
[62] Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes, 38, 1; cfr. Dogmatic Constitution on the Church, Lumen Gentium, 23-24.
[63] Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes, 39, 1.
[64] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 28, 2. cfr. Constitution on the Sacred Liturgy, Sacrosanctum Concilium, 42, 2; Decree on the Mis-sion Activity of the Church, Ad Gentes, 37.
[65] Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some aspects of the Church understood as Communion – Communionis notio, 5b
[66] Cf. Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 13, 2.
[67] Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some aspects of the Church understood as Communion – Communionis notio, 5b; 10b, 11b, 17b.
[68] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 10, 1.
[69] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 10, 1.
[70] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 10, 2.
[71] Koinonía, Greek word meaning society or communion.
[72] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 21, 2.
[73] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 27, 1: “personaliter.”
[74] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 7, 2.
[75] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 7, 1-2.
[76] Ecumenical Second Vatican Council, De Presbyterorum ministerio et vita. Textus recognitus et modi (Vatican City 1965), 57 (this is the only time in which the Council documents qualify bishops and priests as brothers).
[77] S. Th.. Suppl, q. 40, a. 4: “Actus sacerdotis non dependet ab aliqua superiori potestate nisi divina.”
[78] S. Th.. Suppl, q. 38, a. 1, ad 3: “Quod consecrandum Papa non habet maiorem potestatem quam simplex sacerdos.”
[79] Cf. Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 7, 1. Dogmatic Constitution on the Church, Lumen Gentium, 28, 1.
[80] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 28, 3.
[81] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 8, 1: “omnes inter se intima fraternitate sacramentali nectuntur.”
[82] Ecumenical Second Vatican Council, De Presbyterorum ministerio et vita. Textus recognitus et modi (Vatican City 1965) 62.
[83] Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some aspects of the Church understood as Communion – Communionis notio, II, 9
[84] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 7, 1.
[85] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 8, 1.
[86] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 28, 4. Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 16, 1; 28, 1.
[87] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 28, 2.
[88] Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes, 20, 3: “adunatum.”
[89] Ecumenical Second Vatican Council, Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 28, 1.
[90] The Epistle of Ignatius to the Ephesians, 2, 2; 4, 1; 20, 2;The Epistle of Ignatius to the Magne-sians, 2; The Epistle of Ignatius to the Trallians, 2, 2; 13, 2; The Epistle of Ignatius to the Smyrnæans, 8, 1; The Epistle of Ignatius to the Philadelphians, 4; cfr. The Epistle of Ignatius to the Philadelphians, 8,1 and The Epistle of Ignatius to the Trallians, 3, 1.
[91] The Epistle of Ignatius to the Philadelphians, 4. cited by Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 28, note 73, where Saint Cor-nelius I and Saint Cyprian Epist, 48, 2 are also cited.
[92] The Epistle of Ignatius to the Magnesians 7:1; The Epistle of Ignatius to the Trallians, 7, 2 (N. L. Martinez calls attention: “Notice how often they try to truncate this phrase,” in Concilio Ecuménico Vaticano II, Comentarios a la Constitución sobre la Iglesia (Madrid 1966) 554.
[93] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbytero-rum Ordinis, 15, 2.
[94] Regarding the distinction between the divine (or universal) mission, and the canoni-cal mission, the bishops Morcillo, Manrique, and Hervás presented written votes (cfr. Jiménez Urresti, Teología Conciliar del Presbiterado [Madrid 1968] 148).
[95] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Genti-um, 28, 2; Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 8,1; Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 28, 1; Decree on the Mission Activity of the Church, Ad Gentes, 20, 3: “unum Presbyterium.”
[96] Ecumenical Second Vatican Council, Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 11, 1.
[97] Ecumenical Second Vatican Council, Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 28, 1.
[98] Ecumenical Second Vatican Council, Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 34, 1; cfr. 35, 3.
[99] Ecumenical Second Vatican Council, Decree on the Mission Activity of the Church, Ad Gentes 20, 3.
[100] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gen-tium, 28, 2.
[101] Ecumenical Second Vatican Council, Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 28, 1.
[102] Ecumenical Second Vatican Council, Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 34, 1.
[103] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gen-tium, 23, 1.
[104] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gen-tium, 21, 2.
[105] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gen-tium, 7, 3.
[106] Cfr. Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 14, 3.
[107] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gen-tium, 7, 3.
[108] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 15, 2.
[109] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 15, 2.
[110] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 15, 3.
[111] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 14, 3.
[112] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 15, 3
[113] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gen-tium, 41, 3: “fidelis coniunctio atque generosa cooperatio.”
[114] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 15, 4.
[115] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gen-tium, 28, 2.
[116] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 8, 1; Decree Concerning the Pastoral Office of Bishops in the Church, Christus Domi-nus, 28, 1.
[117] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gen-tium, 28, 2.
[118] John Paul II, “Catechesis during the General Audience of September 27th, 1989,” L’Osseravtore Romano, 39 (1989) 631.
[119] Cfr. Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium, 13, 3.
[120] Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some aspects of the Church understood as Communion – Communionis notio, 15, 2.
[121] Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some aspects of the Church understood as Communion – Communionis notio, 15, 2.
[122] Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some aspects of the Church understood as Communion – Communionis notio, 15, 2.
[123] Saint Thomas Aquinas, Expos. In Symbol. Apost. 9.
[124] Ecumenical Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gen-tium, 28, 3.
[125] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 8, 1.
[126] Heb 13:1-2
[127] Cfr. Heb 13:16
[128] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 8, 3.
[129] Cf. Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 8, 4.
[130] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Pres-byterorum Ordinis, 8, 2.
[131] Ecumenical Second Vatican Council, Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 28, 2.
[132] Ecumenical Second Vatican Council, Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 28, 1.
[133] Ecumenical Second Vatican Council, Decree Concerning the Pastoral Office of Bishops in the Church, Christus Dominus, 35, 5.
[134] Congregation for Bishops – Congregation for Religious and Secular Institutes, Di-rectives for the Mutual Relations Between Bishops and Religious in the Church, Mutuae Relationes, 37.
[135] Saint Bernard, Obras Completas, II (Madrid 1955) 204-211.
[136] Saint Bernard, Obras Completas, II (Madrid 1955) 205.
[137] Saint Bernard, Obras Completas, II (Madrid 1955) 206.
[138] Saint Bernard, Obras Completas, II (Madrid 1955) 207-8.
[139] Saint Bernard, Obras Completas, II (Madrid 1955) 208.
[140] Conferencia Episcopal Del Episcopado Latinoamericano, Documento de Santo Domin-go, 68-9.
[141] Ecumenical Second Vatican Council, Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, 8, 1.
[142] Thomas à Kempis, The Imitation of Christ, Bk. II, 2-3.
[143] inter medio cleros (Ps 67:14 [Vulgate]).
[144] Saint Louis de Montfort, Treatise on True Devotion to the Blessed Virgin, 58.
