Even Years: Vatican II, Lumen gentium, 28
| Christus, quem Pater sanctificavit et misit in mundum (cf. Io. 10, 36), consecrationis missionisque suae per Apostolos suos, eorum successores, videlicet Episcopos participes effecit, qui munus ministerii sui, vario gradu, variis subiectis in Ecclesia legitime tradiderunt.
| Christ, whom the Father has sanctified and sent into the world, has through His apostles, made their successors, the bishops, partakers of His consecration and His mission. They have legitimately handed on to different individuals in the Church various degrees of participation in this ministry.
| | Sic ministerium ecclesiasticum divinitus institutum diversis ordinibus exercetur ab illis qui iam ab antiquo Episcopi, Presbyteri, Diaconi vocantur. Presbyteri, quamvis pontificatus apicem non
habeant et in exercenda sua potestate ab Episcopis pendeant, cum eis tamen
sacerdotali honore coniuncti sunt et vi sacramenti Ordinis, ad imaginem
Christi, summi atque aeterni Sacerdotis (cf. Hebr. 5, 1-10; 7, 24; 9, 11-28), ad
Evangelium praedicandum fidelesque pascendos et ad divinum cultum celebrandum
consecrantur, ut veri sacerdotes Novi Testamenti. Muneris unici Mediatoris
Christi (cf. 1 Tim. 2, 5) participes in suo gradu ministerii, omnibus verbum
divinum annuntiant. Suum vero munus sacrum maxime exercent in eucharistico
cultu vel synaxi, qua in persona Christi agentes Eiusque mysterium
proclamantes, vota fidelium sacrificio Capitis ipsorum coniungunt, et unicum
sacrificium Novi Testamenti, Christi scilicet Sese Patri immaculatam hostiam
semel offerentis (cf. Hebr. 9, 11-28), in sacrificio Missae usque ad adventum
Domini (cf. 1 Cor. 11, 26) repraesentant et applicant.
| Thus the divinely established ecclesiastical ministry is exercised on different levels by those who from antiquity have been called bishops, priests and deacons. Priests, although they do not possess the highest degree of the priesthood, and although they are dependent on the bishops in the exercise of their power, nevertheless they are united with the bishops in sacerdotal dignity. By the power of the sacrament of Orders, in the image of Christ the eternal high Priest, they are consecrated to preach the Gospel and shepherd be faithful and to celebrate divine worship, so that they are true priests of the New Testament. Partakers of the function of Christ the sole Mediator, on their level of ministry, they announce the divine word to all. They exercise their sacred function especially in the eucharistic worship or the celebration of the Mass by which acting in the person of Christ and proclaiming His Mystery they unite the prayers of the faithful with the sacrifice of their Head and renew and apply in the sacrifice of the Mass until the coming of the Lord the only sacrifice of the New Testament namely that of Christ offering Himself once for all a spotless Victim to the Father.
| | Pro fidelibus
autem poenitentibus vel aegrotantibus ministerio reconciliationis et
alleviationis summe funguntur, et necessitates ac preces fidelium ad Deum
Patrem afferunt (cf. Hebr. 5, 1-3). Munus Christi Pastoris et Capitis pro sua
parte auctoritatis exercentes, familiam Dei, ut fraternitatem in unum animatam,
colligunt et per Christum in Spiritu ad Deum Patrem adducunt. In medio gregis
Eum in spiritu et veritate adorant (cf. Io. 4, 24). In verbo demum et doctrina
laborant (cf. 1 Tim. 5, 17), credentes quod in lege Domini meditantes legerint,
docentes quod crediderint, imitantes quod docuerint.
| For the sick and the sinners among the faithful, they exercise the ministry of alleviation and reconciliation and they present the needs and the prayers of the faithful to God the Father.(181) Exercising within the limits of their authority the function of Christ as Shepherd and Head, they gather together God's family as a brotherhood all of one mind, and lead them in the Spirit, through Christ, to God the Father. In the midst of the flock they adore Him in spirit and in truth. Finally, they labor in word and doctrine, believing what they have read and meditated upon in the law of God, teaching what they have believed, and putting in practice in their own lives what they have taught.
| | Presbyteri, ordinis
Episcopalis providi cooperatores eiusque adiutorium et organum, ad Populo Dei
inserviendum vocati, unum presbyterium cum suo Episcopo constituunt, diversis
quidem officiis mancipatum. In singulis localibus fidelium congregationibus
Episcopum, quocum fidenti et magno animo consociantur, quodammodo praesentem
reddunt eiusque munera et sollicitudinem pro parte suscipiunt et cura cotidiana
exercent. Qui sub auctoritate Episcopi portionem gregis dominici sibi addictam
sanctificant et regunt, Ecclesiam universalem in suo loco visibilem faciunt et
in aedificando toto corpore Christi (cf. Eph. 4, 12) validam opem afferunt.
| Priests, prudent cooperators with the episcopal order, its aid and instrument, called to serve the people of God, constitute one priesthood with their bishop although bound by a diversity of duties. Associated with their bishop in a spirit of trust and generosity, they make him present in a certain sense in the individual local congregations, and take upon themselves, as far as they are able, his duties and the burden of his care, and discharge them with a daily interest. And as they sanctify and govern under the bishop's authority, that part of the Lord's flock entrusted to them they make the universal Church visible in their own locality and bring an efficacious assistance to the building up of the whole body of Christ.
|
Odd Years: Basil, On the Holy Spirit, ch. 15, 35-36 (PG 32, 130-131)
Ὁ
τὴν ζωὴν ἡμῶν οἰκονομῶν
Κύριος τὴν τοῦ
βαπτίσματος ἡμῖν
ἔθετο διαθήκην,
θανάτου τύπον
καὶ ζωῆς περιέχουσαν·
τὴν μὲν τοῦ θανάτου
εἰκόνα τοῦ ὕδατος
ἐκπληροῦντος,
τὸν δὲ τῆς ζωῆς
ἀῥἁβῶνα
παρεχομένου τοῦ
Πνεύματος. Ὥστε
σαφὲς ἡμῖν ἐντεύθεν
γέγονε τὸ ζητούμενον,
διὰ τί τῷ Πνεύματι
τὸ ὕδωρ
συμπαρελήφθη. ὅτι
δύο σκοπῶν ἐν τῷ
βαπτίσματι
προκειμένων,
καταργῆσαι
μεν τὸ σῶμα τῆς ἁμαρτίας,
τοῦ μηκέτι αὐτὸ
καρποφορεῖν τῷ
θανάτῳ, ζῇν δὲ τῷ
Πνεύματι, καὶ τὸν
καρπὸν ἔχειν ἐν
ἁγιασμῷ· τὸ μὲν
ὕδωρ τοῦ θανάτου
τὴν εἰκόνα παρέχει,
ὥσπερ ἐν ταφῇ τὸ
σῶμα παραδεχόμενον·
τὸ δὲ Πνεῦμα τὴν
ζωοποιὸν ἐνίησι
δύναμιν, ἀπὸ τῆς
κατὰ τῆν ἁμαρτίαν
νεκρότητος εἰς
τὴν ἐξ ἀρχῆς ζωῆν
τὰς ψυχὰς ἡμῶν ἀνακαινίζον.
Τούτο οῦν ἐστι
τὸ ἄνωθεν
γεννηθῆναι ἐξ ὕδατος
καὶ Πνεύματος·
ὡς τῆς μὲν νεκρώσεως
ἐν τῷ ὕδατι τελευτημένης,
τῆς δὲ ζωῆς ἡμῶν
ἐνεργουμένης
διὰ τοῦ Πνεύματος.
Ἐν
τρισὶν οὖν
καταδύσεσι, καὶ
ἰσαρίθμοις ταῖς
ἐπικλήσεσι, το
μέγα μυστήριον
τοῦ βαπτίσματος
τελειοῦται, ἵνα
καὶ ὁ τοῦ θανάτου
τύπος ἐξεικονιστῇ,
καὶ τῇ παραδόσει
τῆς θεογνωσίας
τὰς ψυχὰς
φωτισθῶσιν οἱ
βαπτιζόμενοι· Ὥστε
εἴ τίς ἐστιν ἐν
τῷ ὕδατι χάρις,
οὐκ ἐκ τῆς φύσεώς
ἐστι τοῦ ὕδατος,
αλλ᾽ ἐκ τῆς τοῦ
Πεύματος
παρουσίας. Οὐ γάρ
ἐστι τὸ βάπτισμα
ῥύπου σαρκὸς ἀπόθεσις,
ἀλλὰ συνειδήσεως
ἀγαθῆς ἐπερώτημα
εἰς Θεόν. Πρὸς οὖν
τὸν ἐξ ἀναστάσεως
βίον καταρτίζων
ἡμᾶς ὁ Κύριος, τὴν
εὐαγγελικὴν πᾶσαν
ἐκτίθεται
πολιτείαν, τὸ ἀόργητον,
τὸ ἀνεξίκακον,
τὸ φιληδονίας ἀῥῥύπωτον,
τὸ ἀφιλάργυρον
τοῦ τρόπου
νομοθετῶν· ὥστε
ἅπερ ὁ αἰὼν ἐκεῖνος
κατὰ τὴν φύσιν
κέκτηται, ταῦτα
προλαβόντας ἡμᾶς
ἐκ προαιρέσεως
κατορθοῦν. Εἰ
τοίνυν τις ὁριζόμενος
εἴποι τὸ Εύαγγέλιον
εἶναι τοῦ ἐξ ἀναστάσεως
βίου προδιατύπωσιν,
οὐκ ἄν μοι δοκῇ
τοῦ προσήκοντος
ἁμαρτεῖν. Ἐπὶ οὖν
τὸν σκοπὸν ἐφανέλθωμεν.
Διὰ
Πνεὐματος ἁγίου
ἡ εἰς παράδεισον
ἀποκατάστασις·
ἡ εἰς βασιλείαν
οὐρανῶν ἄνοδος·
ἡ εἰς υἱοθεσίαν
ἐπάνοδος· ἡ
παρῥἡσία τοῦ
καλεῖν ἑαυτῶν
Πατέρα τὸν Θεὸν,
κοινωνὸν γενέσθαι
τῆς χάριτος τοῦ
Χριστοῦ, τέκνον
φωτὸς χρηματίζειν,
δόξης ἀϊδίου
μετέχειν, καὶ ἁπαξαπλῶς
ἐν παντὶ πληρώματι
εὐλογίας γενέσθαι
ἐν τε τῷ αἰῶνι
τούτῳ καὶ ἐν τῷ
μέλλοντι· τῶν ἐν
ἐπαγγελίαις ἀποκειμένων
ἡμῖν ἀγαθῶν, ὧν
διὰ πίστεως ἀπεκδεχόμεθα
τὴν ἀπόλαυσιν, ὡς
ἤδη παρόντων, τὴν
χάριν ἐνοπτριζόμενοι.
Εἰ γὰρ ὁ ἀῥῥαβῶν
τοιούτος, ἡλίκον
τὸ τέλειον; καὶ
εἰ ἡ ἀπαρχὴ
τοσαύτη, τίς ἡ
τοῦ ὅλου πλήρωσις.
| |
