Chapter, Paragraph, Number
1 Intro, 0,2 | gift of God does not cancel human freedom; instead it gives
2 I, 0,5 | Hebrews clearly affirms the "human character" of God's minister
3 I, 0,5 | minister he comes from the human community and is at its
4 I, 0,5 | his priests from specific human and ecclesial contexts,
5 I, 0,5 | thus respond adequately to human expectations."( 10)~With
6 I, 0,6 | aware of the dignity of the human person and more open to
7 I, 0,6 | greater effort to safeguard human dignity; a growing commitment
8 I, 0,6 | promotion of the values of human life and the person; and
9 I, 0,7 | of "science," it renders human reason insensitive to an
10 I, 0,7 | rendering it incapable of true human relationships. As a result,
11 I, 0,7 | secularist outlook on life and human destiny. The individual, "
12 I, 0,7 | distorting of the true meaning of human sexuality. That phenomena
13 I, 0,7 | an element of exclusively human and social liberation or
14 I, 0,8 | hedonistic interpretation of human existence. Material "well -
15 I, 0,8 | reflected in that outlook on human sexuality according to which
16 I, 0,9 | of the person and of the human rights of each and every
17 I, 0,9 | possible to ignore this human and ecclesial situation --
18 I, 0,10 | purpose of the whole of human history.( 17) This discernment
19 I, 0,10 | Jesus Christ and of the human family. We are not unmindful
20 II, 0,14 | possible not as a result of human abilities, but only with
21 III, 0,20 | them even in the midst of human weakness to seek perfection (
22 III, 0,20 | work of reuniting the whole human race with heavenly power.
23 III, 0,20 | whose place he takes. The human weakness of his flesh is
24 III, 0,21 | men. And being found in human form, he humbled himself
25 III, 0,25 | conditioned by a greater or lesser human receptivity and participation.( 63)
26 III, 0,29 | original meaning, that is, of human sexuality lived as a genuine
27 III, 0,29 | virginity or celibacy, the human being is awaiting, also
28 IV, 0,34 | between divine grace and human responsibility which is
29 IV, 0,36 | Divine Initiative and Human Response~36. The history
30 IV, 0,36 | inexpressible dialogue between and human beings, between the love
31 IV, 0,36 | the responsible freedom of human beings, are reflected in
32 IV, 0,36 | in the slightest by any human ambition, and it cannot
33 IV, 0,36 | cannot be replaced by any human decision. Vocation is a
34 IV, 0,36 | God's grace and never a human right, such that "one can
35 IV, 0,36 | priestly life as a simply human affair, nor the mission
36 IV, 0,36 | highest possible exaltation of human freedom -- the freedom of
37 IV, 0,36 | grace enlivens and sustains human freedom, setting it free
38 IV, 0,37 | things that can shut the human heart to the values of the
39 IV, 0,37 | and prevenient love calls human beings and opens up with
40 IV, 0,37 | life. It is true that if human beings have an erroneous
41 IV, 0,37 | distorted ideas regarding human nature, sometimes backed
42 IV, 0,37 | communication of God to the human person and ends in the sincere
43 IV, 0,37 | to view the bond between human beings and God in an individualistic
44 IV, 0,37 | to the genuine meaning of human freedom as the principal
45 IV, 0,38 | established by God with human beings in their absolute
46 IV, 0,38 | which are so frequent in human life, the Christian who
47 IV, 0,41 | generously accepting the gift of human life, may be 'as it were,
48 IV, 0,41 | fundamental value of the human person. In this sense, if
49 V, 0,42 | areas of formation -- the human, spiritual, intellectual
50 V, 1,43 | Human Formation, the Basis of
51 V, 1,43 | if it lacked a suitable human formation."( 123) This statement
52 V, 1,43 | as far as possible, the human perfection which shines
53 V, 1,43 | and only with individual human beings: "Every high priest
54 V, 1,43 | 5:1). So we see that the human formation of the priest
55 V, 1,43 | the priest should mold his human personality in such a way
56 V, 1,43 | to know the depths of the human heart, to perceive difficulties
57 V, 1,43 | therefore cultivate a series of human qualities, not only out
58 V, 1,43 | demanding program for this human formation can be found in
59 V, 1,43 | precisely in these profoundly human qualities, presents himself
60 V, 1,44 | love has a central role in human life. In fact, as I have
61 V, 1,44 | nuptial meaning" of the human body, thanks to which a
62 V, 1,44 | realizing this "truth" about human love. We need to be aware
63 V, 1,44 | atmosphere which "largely reduces human sexuality to the level of
64 V, 1,44 | maturity should bring to human relationships of serene
65 V, 1,44 | on earth (cf. Jn. 11:5). ~Human maturity, and in particular
66 V, 1,44 | demands, to God's love. "The human maturity of the priest --
67 V, 1,45 | in Search of Christ~45. Human formation, when it is carried
68 V, 1,45 | full truth regarding the human person, leads to and finds
69 V, 1,45 | spiritual formation. Every human being, as God's creature
70 V, 1,45 | religious dimension of the human person, which moreover can
71 V, 1,45 | recognized by reason itself: The human individual is open to transcendence,
72 V, 1,46 | its amazing novelty in human history is quite often not
73 V, 1,46 | and life between God and human beings. Only if future priests,
74 V, 1,47 | an education in the deep human meaning and religious value
75 V, 1,50 | its content. It colors all human relations and leads "to
76 V, 1,50 | and showing...a sincere, human, fraternal and personal
77 V, 1,50 | the Christian and truly human nature and purpose of sexuality
78 V, 1,51 | necessary expression of, both human and spiritual formation:
79 V, 1,51 | fundamental demand of the human intelligence by which one "
80 V, 1,51 | the legitimate demands of human reason. Moreover, there
81 V, 1,51 | in the field not only of human society but also of the
82 V, 1,51 | secondary dimension of their human, Christian, spiritual and
83 V, 1,52 | that exists between the human spirit and truth, that truth
84 V, 1,52 | and often with difficulty, human reason can reach objective
85 V, 1,52 | possible, the so - called "human sciences" can be of considerable
86 V, 1,53 | cf. 1 Cor. 2:16) in the human form of a science (scientia
87 V, 1,53 | affects the whole course of human history, exercises an unceasing
88 V, 1,54 | direction is that of the human person, who converses with
89 V, 1,55 | the whole intellectual and human formation the dimension
90 V, 1,55 | their weaker education in human, Christian and priestly
91 V, 1,57 | the different aspects of human, spiritual and intellectual
92 V, 1,57 | pastoral aim ensures that the human, spiritual and intellectual
93 V, 1,59 | the different fields of human activity. In this way they
94 V, 2,60 | assumes historically as a human institution, to find a concrete
95 V, 2,60 | the good shepherd. ~The human point of view, the major
96 V, 2,61 | committed to formation, the human, spiritual, intellectual
97 V, 2,61 | aspects in common with the human and Christian formation
98 V, 2,62 | that there be a period of human, Christian, intellectual
99 V, 2,62 | a sufficient degree of human maturity, a sufficiently
100 V, 2,63 | timely and gradual way the human, cultural and spiritual
101 V, 3,65 | consider the dignity of every human being involved in formation,
102 V, 3,66 | formation, both from the human and from the Gospel points
103 V, 3,66 | pedagogical, spiritual, human and theological, but also
104 V, 3,66 | a number of qualities: "human and spiritual maturity,
105 V, 3,66 | serious preparation in those human sciences (psychology especially)
106 V, 3,66 | regard to their spiritual, human and intellectual endowments,
107 V, 3,67 | the different branches of human knowledge and the various
108 V, 3,68 | narrow confines of a too human (if not worldly) logic,
109 V, 3,69 | candidate, a welcome for the human "mediating" forces which
110 VI, 0,70 | Certainly there are also purely human reasons which call for the
111 VI, 0,70 | path of history is another human reason justifying ongoing
112 VI, 0,71 | the aspects of formation human, spiritual, intellectual
113 VI, 0,72 | is first required in the human aspect of priestly formation.
114 VI, 0,72 | develop and sharpen his human sensitivity so as to understand
115 VI, 0,72 | through making his own the human experience Or suffering
116 VI, 0,72 | this task of bringing his human formation to maturity, the
117 VI, 0,72 | expression of what it means to be human. We see him celebrating
118 VI, 0,72 | increasingly matured in human sensitivity, something similar
119 VI, 0,72 | distinguishing it from mere human opinions, no matter how
120 VI, 0,72 | and sustains the priest's human efforts for pastoral activity
121 VI, 0,74 | takes up and elevates the human and psychological bonds
122 VI, 0,74 | sanctification and also for human growth."( 228)~It should
123 VI, 0,78 | services, the complexity of human life in general and the
124 VI, 0,78 | formation, in ensuring the human, spiritual, intellectual
125 VI, 0,78 | especially in those related to human development and works of
126 Conclu, 0,82| world, or rather, in so many human hearts, young hearts in
127 Conclu, 0,82| and charity may grow in human hearts and in the history
128 Conclu, 0,82| be referred to Mary, the human being who has responded
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