Part I-II. Unity and Diversity of Ministerial Functions

The functions of the ordained minister, taken as a whole, constitute a
single indivisible unity in virtue of their singular foundation in
Christ.[36] As with Christ,
[37] salvific activity is
one and unique. It is signified and realized by the minister through the
functions of teaching, sanctifying and governing the faithful. This unity
essentially defines the exercise of the sacred minister's functions which
are always an exercise, in different ways, of the role of Christ as Head of
the Church.
Therefore, since the exercise of the munus docendi, sanctificandi et
regendi by the sacred minister constitute the essence of pastoral
ministry, the diverse functions proper to ordained ministers form an
indivisible unity and cannot be understood if separated, one from the
other. Rather they must be viewed in terms of mutual correspondence and
complementarity. Only in some of these functions, and to a limited
degree, may the non-ordained faithful cooperate with their pastors
should they be called to do so by lawful Authority and in accordance
with the prescribed manner. "He (Jesus Christ) continually provides in
his body, that is, in the Church, for gifts of ministries through which,
by his power, we serve each other unto salvation...".[38] "The exercise
of such tasks does not make Pastors of the lay faithful, in fact, a
person is not a minister simply in performing a task, but through
sacramental ordination. Only the Sacrament of Orders gives the ordained
minister a particular participation in the office of Christ, the
Shepherd and Head in his Eternal Priesthood. The task exercised in
virtue of supply takes its legitimacy formally and immediately from the
official deputation given by Pastors, as well as from its concrete
exercise under the guidance of ecclesiastical authority".
[39]
This doctrine needs to be reaffirmed especially in the light of certain
practices which seek to compensate for numerical shortages of ordained
ministers arising in some communities. In some instances, such have
given rise to an idea of the common priesthood of the faithful which
mistakes its nature and specific meaning. Amongst other things, it can
encourage a reduction in vocations to the [ministerial] priesthood and
obscure the specific purpose of seminaries as places of formation for
the ordained ministry. These are closely related phenomena. Their
interdependence calls for careful reflection so as to arrive at well
considered conclusions in their regard.
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