Prídie Kaléndas Januárii. Luna. The Thirty-First Day of December. The Night of the Moon.
Romæ natális sancti Silvéstri Primi, Papæ et Confessóris; qui Magnum Constantínum Imperatórem baptizávit, et Nicænam confirmávit Synodum, ac, multis áliis rebus sanctíssime gestis, quiévit in pace. At Rome, the birthday of Pope St. Sylvester I, confessor, who baptized Emperor Constantine the Great, and confirmed the council of Nicaea. After performing many other holy deeds, he rested in peace. Item Romæ, via Salária, in cœmetério Priscíllæ, sanctárum Mártyrum Donátæ, Paulínæ, Rústicæ, Nominándæ, Serótinæ, Hiláriæ et Sociárum.At Rome, on the Salarian Way, in the cemetery of Priscilla, the holy martyrs Donata, Paulina, Rustica, Nominanda, Serotina, Hilaria, and their companions. Apud Sénonas beatórum Sabiniáni Epíscopi, et Potentiáni; qui, a Pontífice Románo illuc ad prædicándum dirécti, confessiónis suæ martyrio eándem metrópolim illustrárunt. At Sens, the blessed Sabinian, bishop, and Potentian. They had been sent there to preach by the Roman Pontiff, and that metropolitan church was illustrated by their confession and martyrdom. Cátanæ, in Sicília, pássio sanctórum Stéphani, Pontiáni, Attali, Fabiáni, Cornélii, Sexti, Floris, Quinctiáni, Minervíni et Simpliciáni.At Catania in Sicily, the passion of the Saints Stephen, Pontian, Attalus, Fabian, Cornelius, Sextus, Flos, Quinctian, Minervinus, and Simplician. Apud Sénonas sanctæ Colúmbæ, Vírginis et Mártyris; quæ, igne superáto, in persecutióne Aureliáni Imperatóris, gládio cæsa est. At Sens, St. Columba, virgin and martyr, who, after having triumphed over fire, was beheaded during the persecution of Emperor Aurelian. Eódem die sancti Zótici, Presbyteri Románi; qui, Constantinópolim proféctus, illic alendórum orphanórum curam suscépit. On the same day, St. Zoticus, a Roman priest who went to Constantinople and undertook the work of caring for orphans. Ravénnæ sancti Barbatiáni Presbyteri et Confessóris. At Ravenna, St. Barbatian, priest and confessor. In pago Lalovésci, diœcésis Viennénsis, in Delphinátu, deposítio sancti Joánnis-Francísci Regis, Sacerdótis e Societáte Jesu et Confessóris, exímiæ in salúte animárum procuránda.At La Louvesc, in the diocese of Vienne in Dauphine, the death of St. John Francis Regis, priest of the Society of Jesus and confessor. He was a man of great love and patience in securing the salvation of souls. Rhætáriæ sancti Hermétis Exorcístæ. At Retiers, St. Hermes, exorcist. Lutétiæ Parisiórum sanctæ Catharínæ Labouré, Vírginis, e Societáte Puellárum Caritátis, quæ a Deípara Immaculáta singulári manifestatióne Sacri Numísmatis donáta, virtútibus et miráculis insígnis éxstitit, et a Pio Papa Duodécimo in sanctárum Vírginum númerum reláta est.At Paris, St. Catherine Labouré, Virgin, of the Order of the Daughters of Charity, who, having been presented with the Miraculous Medal in a special apparition of the Immaculate Mother of God, was remarkable for her virtue and her miracles. Pope Pius XII added her to the number of holy Virgins. Eódem die sanctæ Melániæ junióris, quæ, cum viro suo Piniáno, ex urbe Roma discéssit, et Hierosólymam profécta est; ibíque ipsa inter féminas Deo sacras et vir inter Mónachos religiósam vitam exércuit, et ambo sancto fine quievérunt. Also, St. Melania the Younger, who withdrew from Rome with her husband Pinian, and went to Jerusalem, where both embraced the religious life, she among the women consecrated to God, and he among the monks, and ended their career in peace.
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum. And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
Tértio Kaléndas Januárii. Luna. The Thirtieth Day of December. The Night of the Moon.
Romæ natális sancti Felícis Primi, Papæ et Mártyris, qui sub Aureliáno Príncipe Ecclésiam rexit. Ipsíus tamen festum tértio Kaléndas Júnii celebrátur.At Rome, the birthday of St. Felix I, pope and martyr, who governed the Church during the reign of Emperor Aurelian. His feast day is celebrated on the 30th of May. Spoléti item natális sanctórum Mártyrum Sabíni, Assisiénsis Epíscopi, atque Exsuperántii et Marcélli Diaconórum, ac Venustiáni Præsidis cum uxóre et fíliis, sub Maximiáno Imperatóre. Ex ipsis Marcéllus et Exsuperántius, primum equúleo suspénsi, deínde fústibus gráviter mactáti, postrémum, abrási úngulis et láterum exustióne assáti, martyrium complevérunt; Venustiánus autem non multo post, simul cum uxóre et fíliis, est gládio necátus; sanctus vero Sabínus, post detruncatiónem mánuum et diútinam cárceris maceratiónem, ad mortem usque cæsus est. Horum martyrium, licet divérso exstíterit témpore, una tamen die recólitur. At Spoleto, the birthday also of the holy martyrs Sabinus, bishop, Exuperantius and Marcellus, deacons, and also Venustian, governor, along with his wife and sons, under Emperor Maximian. Marcellus and Exuperantius were first racked, then severely beaten with rods; afterwards being torn with iron hooks, and burned in the sides, they fulfilled their martyrdom. Not long after, Venustian was put to the sword with his wife and sons. St. Sabinus, after having his hands cut off, and being a long time confined in prison, was scourged to death. The martyrdom of these saints is commemorated on the same day, although it occurred at different times. Alexandríæ sanctórum Mansuéti, Sevéri, Appiáni, Donáti, Honórii et Sociórum Mártyrum.At Alexandria, the Saints Mansuetus, Severus, Appian, Donatus, Honorius, and their martyr companions. Thessalonícæ sanctæ Anysiæ Mártyris.At Thessalonica, St. Anysia, martyr. Ibídem sancti Anysii, ejúsdem civitátis Epíscopi.Likewise, St. Anysius, bishop of the same city. Medioláni sancti Eugénii, Epíscopi et Confessóris. At Milan, St. Eugene, bishop and confessor. Ravénnæ sancti Libérii Epíscopi. At Ravenna, St. Liberius, bishop. Aquilæ, in Vestínis, sancti Rainérii Epíscopi.At Aquila, in Abruzzi, St. Rainer, bishop.
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum. And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
Quarto Kaléndas Januárii. Luna. The Twenty-Ninth Day of December. The Night of the Moon.
Cantuáriæ, in Anglia, natális sancti Thomæ, Epíscopi et Mártyris, qui, ob defensiónem justítiæ et ecclesiásticæ immunitátis, in Basílica sua, ab impiórum hóminum factióne percússus gládio, Martyr migrávit ad Christum.At Canterbury in England, the birthday of St. Thomas, bishop and martyr, who, for the defence of justice and ecclesiastical immunity, was struck with the sword in his own basilica by a faction of wicked men, and thus went to Christ as martyr. Hierosólymis sancti David, Regis et Prophétæ. At Jerusalem, holy David, king and prophet. Areláte, in Gállia, natális sancti Tróphimi, cujus méminit sanctus Paulus ad Timótheum scribens. Ipse autem Tróphimus, ab eódem Apóstolo Epíscopus ordinátus, præfátæ urbi primus ad Christi Evangélium prædicándum diréctus est; ex cujus prædicatiónis fonte (ut sanctus Zósimus Papa scribit) tota Gállia rívulos fídei recépit. At Arles in France, the birthday of St. Trophimus, mentioned by St. Paul in his Epistle to Timothy. Being ordained bishop by that apostle, he was the first sent to preach the gospel of Christ in that city. From his preaching, as from a fountain, according to the expression of Pope St. Zosimus, all France received the waters of salvation. Romæ sanctórum Mártyrum Callísti, Felícis et Bonifátii.At Rome, the holy martyrs Callistus, Felix, and Boniface. In Africa pássio sanctórum Mártyrum Domínici, Victóris, Primiáni, Lybósi, Saturníni, Crescéntii, Secúndi et Honoráti. In Africa, the passion of the holy martyrs Dominic, Victor, Primian, Lybosus, Saturninus, Crescentius, Secundus, and Honoratus. Constantinópoli sancti Marcélli Abbátis. At Constantinople, St. Marcellus, abbot. In pago Oxyménsi, in Gállia, sancti Ebrúlphi, Abbátis et Confessóris, témpore Childebérti Regis. In the country of Hiesmes in France, St. Ebrulf, abbot and confessor, in the time of King Childebert. Viénnæ, in Gállia, Commemorátio sancti Crescéntis, Epíscopi et Mártyris, qui fuit discípulus beáti Pauli Apóstoli ac primus ejúsdem civitátis Epíscopus, et cujus dies natális quinto Kaléndas Júlii celebrátur.At Vienne in France, the commemoration of St. Crescens, bishop and martyr. He was a disciple of St. Paul the Apostle and was the first bishop of that city. His birthday is mentioned on the 27th of June.
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum. And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
Quinto Kaléndas Januárii. Luna. The Twenty-Eighth Day of December. The Night of the Moon.
In Béthlehem Judæ natális sanctórum Innocéntium Mártyrum, qui pro Christo ab Heróde Rege interfécti sunt.In Bethlehem of Juda, the birthday of the Holy Innocents, who were slain for Christ by Herod the king. Lugdúni, in Gállia, item natális sancti Francísci Salésii, Epíscopi Gebennénsis et Confessóris; quem, doctrína et flagrantíssimo in converténdis hæréticis zelo præclárum, Alexánder Papa Séptimus in Sanctórum númerum rétulit, et ipsíus festivitátem quarto Kaléndas Februárii, quo die sacrum illíus corpus Lugdúno Annésium, in Sabáudia, fuit translátum, agéndam esse constítuit. Eum Pius Nonus, Póntifex Máximus, Doctórem universális Ecclésiæ declarávit; et Pius Papa Undécimus ómnibus Scriptóribus cathólicis, qui diáriis aliísve scriptis in vulgus edéndis Christiánam sapiéntiam illústrant ac próvehunt et tuéntur, cæléstem Patrónum dedit seu confirmávit. At Lyons in France, the birthday also of St. Francis de Sales, bishop of Geneva and confessor. Because of his burning zeal for the conversion of heretics and his learning, Pope Alexander VII placed him among the number of the saints, and his feast is observed on the 29th of January, on which day his holy body was translated from Lyons to Annecy in Savoy. Pope Pius IX decreed him a doctor of the universal Church, and Pope Pius XI constituted him the heavenly patron of all Catholic writers who explain, promote, or defend Christian doctrine by publishing journals or other writings in the vernacular. Ancyræ, in Galátia, sanctórum Mártyrum Eutychii Presbyteri, et Domitiáni Diáconi. At Ancyra in Galatia, the holy martyrs Eutychius, priest, and Domitian, deacon. In Africa natális sanctórum Mártyrum Cástoris, Victóris et Rogatiáni. In Africa, the birthday of the holy martyrs Castor, Victor, and Rogatian. Nicomedíæ sanctórum Mártyrum Indis eunúchi, Domnæ et Agapis ac Theóphilæ Vírginum, et Sociórum; qui, in persecutióne Diocletiáni, post longa certámina, divérso mortis génere corónam martyrii sunt assecúti. At Nicomedia, the holy martyrs Indes, a eunuch, Domna, Agapes, and Theophila, virgins, and their companions, who, after long trials, attained to the crown of martyrdom by various kinds of death, during the persecution of Diocletian. Neocæsaréæ, in Ponto, sancti Troádii Mártyris, in persecutióne Décii; cui quidem Troádio agonizánti sanctus Gregórius Thaumatúrgus in spíritu ádfuit, eúmque ad subeúndum martyrium roborávit. At Neocaesarea in Pontus, St. Troadius, martyr, in the persecution of Decius. During his trial St. Gregory Thaumaturgus appeared to him in spirit and encouraged him to undergo martyrdom. Arabíssi, in Arménia inferióre, sancti Cæsárii Mártyris, qui sub Galério Maximiáno passus est.At Arabissus in Lower Armenia, St. Caesarius, martyr, who suffered under Galerius Maximian. In monastério Lirinénsi, in Gállia, sancti Antónii Mónachi, miráculis clari.In the monastery of Lerins in France, St. Anthony, a monk famed for his miracles. Romæ sancti Domniónis Presbyteri. At Rome, St. Domnio, priest.
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum. And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
For the day of fasting and prayers for peace called for by Pope Francis tomorrow (Sept 7), some may like to use this Litany of Syrian Saints and implore the prayers of the saints native to the region, the memory of whose witness and example grew the church and has encouraged the faithful there for centuries…
The Monastery of St. Moses existed from the middle of the sixth century, and belonged to the Syrian Antiochian Rite. The present monastery church was built in the Islamic year 450 (1058 AD), according to Arabic inscriptions on the walls, which begin with the words: “In the name of God the Merciful, the Compassionate”. The frescoes go back to the 11th and 12th centuries. In 1984, restoration work began through a common initiative of the Syrian State, the local Church, and a group of Arab and European volunteers. The restoration of the monastery building was completed in 1994 thanks to cooperation between the Italian and Syrian States. According to local tradition St. Moses the Abyssinian was the son of a king of Ethiopia. He refused to accept the crown, honors, and marriage, and instead he looked towards the kingdom of God. He traveled to Egypt and then to the Holy Land. Afterward, he lived as a monk in Qara, Syria, and then as a hermit not far from there in the valley of what is today the monastery. There he was martyred by Byzantine soldiers.
God, the Father of Heaven, have mercy on us.
God the Son, Redeemer of the world,
God the Holy Ghost,
Holy Trinity, one God,
Holy Mary, pray for us.
Holy Mother of God,
Holy Virgin of Virgins,
St Michael,
St Gabriel,
St Raphael,
All ye Holy Angels and Archangels,
St John the Baptist,
St Joseph,
All ye Holy Patriarchs and Prophets, pray for us.
Blessed Peter the Apostle, and first Patriarch of Antioch, pray for us.
Blessed Paul the Apostle, born in Tarsus,
Blessed Paul the Apostle, blinded and converted on the way to Damascus,
Blessed Paul the Apostle, enlightened and baptised at the Street called Straight,
Blessed Apostles Peter and Paul, models of humility and justice at Antioch,
Blessed Luke the Evangelist,
St Ananias of Damscus, laying thy holy hands on Blessed Paul the Apostle,
St Manahen, disciple of the Lord and foster-brother to Herod Antipas,
All ye holy Syrian disciples of the Lord,
All ye holy Syrian innocents,
St Apollinaris, pray for us.
St Felix of Nola,
St Abraham of Arbela,
St Dorotheus of Tyre,
St Eusebius of Samosata,
St Anthony of Antioch,
Fr Francois Mourad,[1]
All ye holy Syrian Hieromartyrs,
Ss Victor and Corona, pray for us.
Ss Galation and Episteme,
Ss Cosmas & Damian,
St Romanus of Samosata,
And thy Holy Companions Ss Jacob, Philotheus, Hyperechius, Abibus, Julianus and Paregorius,
St Anastasius of Antioch, and thy Holy Companions Ss Julian, Celsus and Marcionilla,
Ss Romanus of Caesarea and Barulas,
St Andrew Stratelates and thy 2953 Holy Companions,
St Julian of Cilicia,
All ye Forty Soldier Martyrs of Sebaste,
St Eusiginius,
Ss Sergius and Bacchus,
All ye holy Syrian martyrs,
St Ephrem the Syrian, pray for us.
St John Chrysostom,
St John Damascene,
All ye holy Syrian teachers of the Faith,
St Evodius, pray for us.
St Ignatius of Antioch,
St Herodian of Antioch,
St Theophilus of Antioch,
St Serapion of Antioch,
St Asclepiades of Antioch,
St Babylas of Antioch,
St Eustathius the Great of Antioch,
St Anastasius II of Antioch,
All ye holy Patriarchs and Bishops of Antioch,
Pope St Anicetus, pray for us.
Pope St Sergius I,
Pope St Gregory III,
St Cyril of Jerusalem, pray for us.
St Sophronius of Jerusalem,
All ye holy Syrian Bishops and Patriarchs of Jerusalem,
St Maron, pray for us.
St John Maron, first patriarch of the Maronite Church,
St Mar Awtel,
St Domnina of Syria, Virgin and disciple of St Maron,
Blessed Abdel Moati, Francis and Raphael Massabki, and thy Holy Companions,
St Birillus, ordained by the Blessed Apostle Peter, pray for us.
Ss Philo and Agathopodes,
St Jacob of Nisibis,
St Frumentius, Apostle to Ethiopia,
St Maruthas, Father of the Syrian Church,
St Romanos the Melodist,
St Cosmas the Melodist, and foster-brother to the Damascene,
St Palladius the Desert Dweller, pray for us.
St Thalassius of Syria,
St Alexius of Rome, the Man of God,
St Simeon Stylites,
St Baradates,
St Auxentius of Bithynia,
St Simeon Stylites the Younger,
All ye holy Syrian Priests and Levites,
All ye holy Syrian Monks and Hermits,
St Philip of Agira, pray for us.
All ye holy Syrian Confessors,
St Serapia, pray for us.
St Margaret of Antioch,
Ss Domnina, Berenice and Prosdoce,
St Basilissa,
All ye holy Syrian Virgins and Widows,
All ye holy Syrian Saints of God, intercede for us.
Be merciful, spare us, O Lord.
Be merciful, graciously hear us, O Lord.
From all evil, deliver us, O Lord.
From all sin,
From thy wrath,
From sudden and unlooked for death,
From the snares of the devil,
From anger, and hatred, and every evil will,
From the spirit of fornication,
From plague, famine and war,
From revolution,
From all false prophets,
From the errors of Mohammed,
From jihad,
From infidelity, heresy, paganism and heathendom,
From everlasting death,
Through the mystery of thy holy Incarnation, deliver us, O Lord.
Through thy Coming,
Through thy Birth,
Through thy Baptism and holy Fasting,
Through thy Cross and Passion,
Through thy Death and Burial,
Through thy holy Resurrection,
Through thine admirable Ascension,
Through the coming of the Holy Ghost, the Paraclete,
Through thy apparition on the Road to Damascus,
Through thy rebuke and blinding there of proud Saul, enemy of thy Church, and persecutor of Christians,
Through thy conversion and enlightening there of this foe, and his elevation to the blessed and most glorious office of Apostle to the Gentiles,
Through his preaching of thy Holy Gospel,
Through his witness to thy Name amongst the Heathen,
Through his faithfulness to thee, even unto death,
Through the blood of thy Holy and Blessed Syrian martyrs,
In the day of judgment,
We sinners: we beseech thee, hear us.
That thou wouldst spare us: we beseech thee, hear us.
That thou wouldst pardon us: we beseech thee, hear us.
That thou wouldst bring us to true penance: we beseech thee, hear us.
That thou wouldst vouchsafe to govern and preserve thy holy Church: we beseech thee, hear us.
That thou wouldst vouchsafe to preserve our Apostolic Prelate, and all orders of the Church in holy religion: we beseech thee, hear us.
That thou wouldst vouchsafe to humble the enemies of holy Church: we beseech thee, hear us.
That thou wouldst vouchsafe to give peace and true concord to Christian kings, princes, and rulers: we beseech thee, hear us.
That thou wouldst vouchsafe to grant peace and unity to the whole Christian world: we beseech thee, hear us.
That thou wouldst call back to the unity of the Church all who have strayed from her fold, and to guide all unbelievers into the light of the Gospel: we beseech thee, hear us.
That thou wouldst vouchsafe to give discernment and wisdom to the rulers of nations: we beseech thee, hear us.
That thou wouldst vouchsafe to confirm and preserve us in thy holy service: we beseech thee, hear us.
That thou wouldst lift up our minds to heavenly desires: we beseech thee, hear us.
That thou wouldst render eternal blessings to all our benefactors: we beseech thee, hear us.
That thou wouldst deliver our souls, and the souls of our brethren, relations, and benefactors, from eternal damnation: we beseech thee, hear us.
That thou wouldst vouchsafe to comfort the afflicted people of thy Holy Syria, we beseech thee, hear us.
That thou wouldst vouchsafe to give and preserve the fruits of the earth: we beseech thee, hear us.
That thou wouldst vouchsafe to grant eternal rest to all the faithful departed: we beseech thee, hear us.
That thou wouldst vouchsafe graciously to hear us: we beseech thee, hear us.
Son of God: we beseech thee, hear us.
Agnus Dei, qui tollis peccata mundi, parce nobis, Domine.
Agnus Dei, qui tollis peccata mundi, exaudi nos Domine.
Agnus Dei, qui tollis peccata mundi, miserere nobis.
Christe audi nos, Christe audi nos.
Christe exaudi nos, Christe exaudi nos.
Pater noster [in silence, until:]
Et ne nos inducas in tentationem, sed libera nos a malo.
Domine exaudi orationem meam, et clamor meus ad te veniat.
Oremus:
For world leaders:
O God, who taught the hearts of the faithful by the light of the Holy Spirit, grant that, by the gift of the same Spirit, we may be always truly wise, and ever rejoice in his consolation. Through Christ our Lord. amen.
Against Persecutors of the Church:
O Lord, we beseech thee, crush the pride of our enemies and humble their insolence by the might of thy hand. Through our Lord Jesus Christ… amen.
In any tribulation:
O Almighty God, despise not thy people who cry out in their affliction: but for the glory of thy Name, be appeased and help those in trouble. Through our Lord Jesus Christ… amen.
For our enemies:
O God, who art the Lover and Guardian both of peace and charity, give to all our enemies peace and true charity, and grant the remission of all their sins, and by thy might deliver us from their snares. Through our Lord Jesus Christ… amen.
For the defence of the Church:
Almighty, everlasting God, in whose hand are the strength of man and the nation’s sceptre, see what help we Christians need: that the heathen peoples who trust in their savagery may be crushed by the power of thy right hand. Through our Lord Jesus Christ… amen.
In time of war:
O God, who bringest wars to nought and shieldest by thy power all who hope in thee, overthrowing those that assail them; help thy servants who implore thy mercy; so that the fierce might of their enemies may be brought low, and we may never cease to praise and thank thee. Through our Lord… amen.
For peace:
O God, from whom are holy desires, right counsels and just works; give to thy servants that which the world cannot give; that both, our hearts may be disposed to obey thy commandments, and also, the fear of enemies being removed, our times, by thy protection, may be peaceful. Through our Lord Jesus Christ… amen.
Domine exaudi orationem meam, et clamor meus ad te veniat.
Exaudiat nos omnipotens et misericors Dominus. Amen.
Et fidelium animae per misericordiam Dei, requiescant in pace. Amen.
Today is a very special feast day for me as it is the Patronal Feast of the Oratory of St John Vianney, the priestly fraternity that I belong to. It seems wholly appropriate then to continue reflecting on the priesthood as we have these past few days.
I ended yesterday by remarking how St John Vianney was an “exemplar” of the priestly vocation. Reading the life of the Curé d’Ars (as he is also known) we notice immediately his dedication to God, like Enoch he “walked with God” on a daily basis. Like Enoch he was surrounded by sinful people, yet he obeyed and trusted in God, “… he kept clear of sin, when sinful ways were easy…” [cf Sirach 31:8-11] and he achieved great things thereby, the salvation of those he served. The teachings of St John Vianney also beautifully convey the incarnational aspect of the ministerial priesthood, “If I were to meet a priest and an angel, I should salute the priest before I saluted the angel. The latter is the friend of God; but the priest holds His place.” By that he means that the priest – made in the image and likeness of God unlike the angel, is also the mediator between God and Man and again unlike the angel, has the ability to present God incarnate in the holy Eucharist. “See the power of the priest; out of a piece of bread the word of a priest makes a God. It is more than creating the world.” For those thinking this is “blasphemous” understand that a more humble man you could not have met than the Curé and allow me to explain further what he means…
I remarked to someone once expressing this incarnational teaching of the Curé another way, “If you had the choice, if the Curé himself were to appear here and I were here to hear your confession, who would you go to?” The reply, “The Curé!” “Ah,” I replied, “but the Curé would not be able to give you absolution.” Back came the stunned response, “Why not?” “Because he is dead. I am alive!” Despite all the holiness of the Curé, despite the fact that he is a Saint, he would be unable to impart God’s absolution because he is not alive! Only in this physical existence can the promise of God’s absolution promised through the Apostolic ministry [cf John 20:19-23] be realised. This simple truth is the same even for us to receive the ultimate benefit of our salvation eternal life, i.e. the Eucharist, for only “He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.” [cf John 6:53-54] St John Vianney again, “When the priest remits sins, he does not say, “God pardons you”; he says, “I absolve you.” At the Consecration, he does not say, “This is the Body of Our Lord;” he says, “This is My Body.”
As we noted yesterday, God works through His creation to restore it, hence why God became Man in Christ. In like fashion then, the high priesthood of Christ works through the ministerial priesthood of the New Covenant, just as under the Old Covenant the means of atonement worked through the ministerial priesthood of the Sons of Levi. The difference is, that whereas before the priesthood was patrilineal i.e. descended from a particular tribe of the chosen people of Israel, the sons of Aaron in the tribe of Levi [cf Exodus 28:1-4; Numbers 25:13], now the priesthood is called out of those who have been freed from sin, who have become by adoption “children of God” [John 1:12, 13] and have been “chosen” [John 15:16].
Obviously, as before, the stewards of God’s mysteries must themselves strive after holiness, hence the first obligation to pray – to achieve personal sanctity by walking with God, by living out a relationship with Him, by discerning His will and by offering intercession for those He loves. But how is this possible for mere men? Here we must understand our own place in the created order. Remember that we are made in the “image and likeness of God” [cf Genesis 1:26, 27], what does this mean?
In Genesis 2:7 “Jehovah God formed man with the dust of the ground.” With this act, God created man’s body. The verse continues, “And breathed into his nostrils the breath of life.” “Breath” is derived from the Hebrew word neshamah which, significantly, is translated “spirit” in Proverbs 20:27: “The spirit [neshamah] of man is the lamp of Jehovah.” We can thus infer, that God’s breathing into man the breath of life produced man’s spirit. Zechariah 12:1 corroborates the creation of man’s spirit by telling us that just as Jehovah stretched forth the heavens and laid the foundation of the earth, He also formed the spirit of man within him. Genesis 2:7 concludes “And man became a living soul.” The soul (man’s intrinsic person) was the issue of the breath of God entering into the nostrils of the body of dust. The biblical record of the three-step creation of man clearly reveals him to be tripartite. Hebrews 4:12 “The word of God is living and operative and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit and of joints and marrow.”
Paul similarly describes that which makes us human, “I pray to God that your whole spirit and soul and body may be made blameless until the coming of Our Lord Jesus Christ.” [1 Thess 5:23] Here The “spirit” is the highest part of man, that which assimilates him to God; renders him capable of religion, and susceptible of being acted upon by the Spirit of God. The “soul” is the inferior part of his mental nature, the seat of the passions and desires, of the natural propensities. The “body” is the corporeal frame. In other words, we are made up of our physical bodies, our soul (psyche) is what interprets our sense sensations experienced by our bodies and our spirit is that which makes us alive and aware and enables us to rationalise above our senses; the spirit is what makes us of God who is Spirit. Essentially then we are “tripartite” beings i.e. spirit, soul, and body in order to enable us to contact and live within the spiritual, psychological and physical realms, respectively.
Firstly, with his human spirit, man can worship God, serve God, and know God intuitively. Second, the soul is that part which forms the personality of man and enables him to contact and function within the psychological realm. Finally, the physical body with its five senses enables man to relate to and communicate with the physical world. In our own time “soul” and “spirit” have become regarded as interchangeable, understandable in the sense that neither seem sense perceptible or rather physically experiential. But the fact that we are able to interpret what we experience through our senses betrays our soul, we might call it our “mind”, our “will”. But our spiritual intellect enables us to rationalise above our sense experience, our spiritual intuition has the capacity to know and discern apart from human reason or circumstantial experience.
With regard then to the possibility of men acting as mediators between God and men, between heaven and earth? Let us recall St John Vianney’s point above. Unlike the angels who are only spiritual beings, and animals who are only physical beings, the unique tripartite nature of man enables him to experience both spiritual and material things. Not only that, but man can effectand affect both spiritual and material things, he is imago mundi a microcosm of the universe itself, a mini-model of creation and god-like; the only other being in the universe able to manipulate the spiritual and the material world is, God. Man can spiritualise the material and materialise the spiritual. He is in every way a mediator.
If we recall the observation that St John Vianney could “read into men’s souls” we might understand that he could intuitively understand another person’s passions and lusts, he recognised the predilections that were preventing them from developing their spiritual intellect and he became famous for accurate diagnosis betrayed by the penances and spiritual direction that he gave those who sought him out (20’000 pilgrims per annum by the time of his death). Here the Curé demonstrates what can be achieved by a man completely self-aware to all that he is as God created him. Who pursues holiness of life by walking daily with God, a man of prayer uniting his will with God’s in the discernment of God’s will and purpose for his life. A man who can be truly a mediator between God and men, communicating with both and enabling the latter to realise for themselves all that God desires them to be. “The priest is not a priest for himself; he does not give himself absolution; he does not administer the Sacraments to himself. He is not for himself, he is for you.” Curé d’Ars
I remarked before how the priesthood is in danger from the process of emasculation that is currently prevalent in all areas of the Church. Through the contemporary mindset that confuses soul and spirit as one and interchangeable, humanity is losing sight and realisation of itself. “Me, myself and I” the motto of the ego is left to interpret everything subjectively, employing only the bodily senses to make sense of the world, regarding only physical empirical evidence as “proof”. The spirit is still visible though, the realisation of spiritual intellect is still discernible in forms of art, music, painting and even in science and technology, in the materialisation of ideas onto paper into buildings and physical structures… but no more is this recognised as “of the spirit” but simply of the “soul” driven by passions and lusts and sensuality. Even higher aspirations such as “equality” are driven by the selfish desire of souls wanting to give freedom to the expression of their passions, which is why objective reason and debate are no more and subjective reasoning and impassioned belligerency are the modus operandi of campaigners.
Within the Church itself, this confusion has resulted in a situation where few are properly catechised and have been left to the “whims and fancies” of new doctrines derived from secular ideologies and principles that are in fact fundamentally at odds with the very nature of the created order itself. As Paul prophesied, “For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths.” [2 Tim 4:3-4] Through the general propensity of contemporary theologians jettisoning the wisdom of past ages to replace it with their own subjective hypothesises attempting to blend the Gospel with the fast-paced Zeitgeist of the secular world, Christianity itself is losing sight of the true reality of the created order. Ironically, in an attempt to appeal to the souls of men, they have compromised the awareness of spiritual intellect! As a result the same is true of spiritual directors, theology schools and most of the institutions responsible for the formation of priests.
To concludes today’s reflection, a sage quote from the Curé, “When people wish to destroy religion, they begin by attacking the priest, because where there is no longer any priest there is no sacrifice, and where there is no longer any sacrifice there is no religion.” Sadly, in part deliberately, in part through ignorance, the contemporary Church is realising this end as people forget what their own true nature is about, so vocations of all kinds are impoverished and the priesthood affected… (more soon…)
Continuing my reflections from my retreat… Yesterday I reflected on how the invitation by Christ to the Apostles, “…Are you able to drink the cup that I drink…?” [Mark 10:35-40; Matthew 20:20-23] is shared by bishops in the continuation of that same Apostolic ministry, and in turn is asked by them of those about to be ordained priests. Then I remarked how the true nature of priesthood is masked today by a lack of understanding generally about its character and purpose, such that many are in fact emasculating it and in so doing distorting God’s will and purpose for many in the realisation of other vocations.
The first question I ask most candidates for priesthood is, “What is the first duty of the priest?” By which I mean, what is his purpose, what is his first obligation? The answer is always “to offer the holy sacrifice of the Mass” often accompanied with a smile or sometimes a quizzical look as if the question is odd! “No,” I always reply, “the first duty of the priest is to pray. It is the same for any Christian.” For a priest is a “mediator” between God and human beings, he is one who offers sacrifices and intercedes for the people. The first of the Ten Commandments is “You shall have no other gods before me” [Exodus 20:3; Deuteronomy 5:7] and of the Summary of the Law, Our Lord says “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” [Mark 12:30; Matthew 22:37; Luke 10:27] So it is then that the priest in fulfilment of the Law needs must express obedience to this command if he is to be an effective mediator with God, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” [Heb 11:6] The priest must offer in true charity first that worship of almighty God that is the chief expression of recognising God as the source and summit of all our being, a sacrifice of prayer and praise to the Divine, to Him “from whom all good things come.” [cf James 1:17]
Now notice the statement “must believe that He is” it means of a stronger faith than the mere assent to God’s existence. This statement in verse 6 follows on the heels of an illustration in Genesis regarding Enoch. Only a short sentence, “Enoch walked faithfully with God,” in Genesis 5:22 and repeated in Genesis 5:24 reveals why he was so special to his God. For God was an every day reality to him. It is the kind of faith that those who have it will seek God out. That is the kind of faith that Enoch had. People who really believe that “God is”, they seek Him out. They search Him out. That has to include talking to Him. The priest has to truly believe in and walk with, God.
So “seeking God” means that one approaches nearer to God, seeks Him, or he walks with Him. It signifies fellowship with Him. The Bible shows three stages of coming to God. The first is at God’s calling when one begins to draw near. It results in justification and the imputing of Christ’s righteousness. It occurs when one discerns and answers both the general call of God i.e. to humanity to have a relationship with Him, and the particular calling of God i.e. the fulfilment of His will and purpose and the raison d’être of the specific individual. The second is more continuous, occurring during sanctification, as a person seeks to be like God, conform to His image, and have His laws written, engraved, into his character. This is expressed by the committing of oneself to the ongoing discernment of His will and purpose. The third stage occurs at the general resurrection of the dead when the individual is glorified. The whole point of the preceding process, i.e. to become holy, to become transfigured, to become worthy of eternal life with God.
It is for this reason that the Church binds upon all her Sacred Ministers in major Orders the obligation to recite the Divine Office or “Prayer of the Church” to sanctify the day and all human activity. Why? From all eternity the Godhead was praised with ineffable praise by the Trinity itself, the three divine Persons as an expression of true and Divine Charity. From the first moment of creation the choirs of angels sang God’s praises, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” [Isaias 6: 3]. Adam and Eve had “created in them the knowledge of the Spirit of God that they might praise the name which He has sanctified and glory in His wondrous acts” [Ecclesiasticus 17: 6-8] So then, a priest who loves God with all his heart, soul, mind and strength will be first and foremost a man of prayer, he will walk daily with God, he will offer prayer not only for himself as an expression of his own faith but also on behalf of those he is called to serve in emulation of Christ Himself.
As Fr E Quigley writes in his study of the Roman Breviary, “The Divine Office”: ‘In the New Law our Saviour is the model of prayer, the true adorer of His Father. He alone can truly worthily adore and praise because He alone has the necessary perfection. Night and day He set example to His followers. He warned them to watch and pray; He taught them how to pray; He gave them a form of prayer; He prayed in life and at death. His apostles, trained in the practices of the synagogue, were perfected by the example and the exhortations of Christ. This teaching and example are shown in effect when the assembled apostles were “at the third hour of the day” praying [Acts 2: 15]; when about the sixth hour Peter went to pray [Acts 10: 9]. In the Acts of Apostles we see how Peter and John went at the ninth hour to the temple to pray. St. Paul in prison sang God’s praises at midnight, and he insists on his converts singing in their assembly psalms and hymns [Eph 5: 19; Col. 3: 16; I Cor. 14: 26].’
Now most people appreciate that a priest therefore should be “a man of prayer” but key to understanding the particular role and purpose of the priesthood requires us to be familiar with the Old Covenant, for Our Lord says “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them.” [Matt 5:17] Now remember that we lost our corporeal immortality which God had first intended for us when He made the world, through the disobedience of Adam and Eve and so sin necessitates our salvation and affects our reconciliation with God. When we say “the resurrection of the body” in the Creed we are expressing the desire for complete reconciliation with God, the restoration of creation with Him, so that we may regain that corporeal immortality originally intended for us.
In the Old Testament, God institutes both a general priesthood and a ministerial priesthood; God made his people “a kingdom of priests and a holy nation,” [Ex 19:6; cf. Isa 61:6] and within the twelve tribes of Israel, the tribe of Levi was chosen to be set apart for the liturgical service of offering sacrifice as priests [cf. Num 1:48-53; Josh 13:33]. The ancient Jewish priesthood which functioned at the temple in Jerusalem offered animal sacrifices at various times throughout the year for a variety of reasons, but in every generation, one priest would be singled out to perform the functions of the high priest (Hebrew kohen gadol). His primary task was the Day of Atonement (Yom Kippur) service, its central themes are atonement and repentance. The Other unique task of the high priest included the offering of a daily meal sacrifice.
God promised on the Day of Atonement to cleanse His people from all of their sins. It is this distinguishing feature that made this Day unique. “For on this Day atonement shall be made for you to cleanse you of all your sins; you shall be clean before the LORD” [Leviticus 16:30]. God had redeemed His people; He subsequently required them to be cleansed from their sin. Leviticus 16 describes the most complex yearly ritual for the purification and riddance of sin in all of Scripture. On this day referred to in Leviticus 16:30 God permitted Israel’s high priest to enter into the Holy of Holies. He allowed entrance into His holy presence only one day during the calendar year. If anyone other than the high priest entered, or if anyone attempted to enter His immediate presence at any other time, they were killed as in the case of Nadab and Abihu, the sons of Aaron. [Leviticus 16:1 refers to the incident in Leviticus 10:1-7]
In the New Testament, we find Peter referring to a priesthood of all believers, “But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.” [1 Peter 2:9] We also find Paul describes those enjoined in the Apostles’ ministry, “… as servants of Christ and as those entrusted with the mysteries God has revealed.” [1 Cor 4:1] So here we see by comparison the fulfilment of the old Law of the Old Covenant in the New… So what of the high priest and the “Day of Atonement”? Here of course we come to the very crux of our faith, Our Saviour, Jesus Christ, who is the Eternal High Priest who offered Himself on the Cross as the true Paschal Lamb and Unblemished Victim for our redemption in one atoning sacrifice of Himself upon the Cross; on “The” Day of Atonement. The New Testament depicts Jesus as the “great high priest” of the New Covenant who, instead of offering the ritual animal sacrifices prescribed by the Jewish Law, offers Himself on the cross as the true and perfect atoning sacrifice.
So then, the New Testament says that as high priest, Jesus has made the Church “a kingdom of priests for his God and Father.” [Rev 1:6; cf. Rev 5:9-10; 1 Pet 2:5,9] All who are baptised are given a share in the priesthood of Christ; that is, they are conformed to Christ and made capable of offering true worship and praise to God as Christians “to offer up spiritual sacrifices” [1 Peter 2:5]. “The whole community of believers is, as such, priestly.” [Catechism of the Catholic Church #1546] So then the ministerial priesthood is properly understood to be at the service of the ‘priesthood of all believers’. As St Gregory the Great might put it, speaking as he was of his own ministry as a bishop, to be a “servant of the servants of God”. To be “stewards of the mysteries” and ultimately to both represent Christ and re-present Him in His atoning sacrifice, the Eucharist.
Remembering then that our faith is ultimately about the forgiveness of sin, so that we might have eternal life with God, let us recall how the fruits of Christ’s redemption are to be realised. How are we to receive the eternal life, won for us by Him? How, especially when our high priest has “passed into the heavens” Hebrews [4:14]? It is of course at this point that the need for a ministerial priesthood becomes evident. “So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves.” He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.” [John 6:53-54] The ultimate benefit of our salvation in Christ is the restoration of creation with God – the regaining of our corporeal immortality as God had originally intended. We see how our faith is “incarnational” – God made Man in Christ restores the physical material creation to the Creator by atoning completely for sin which had prevented the realisation of God’s desire for us, to be with Him for eternity. How then are we to receive eternal life except by incarnational means!
So it is then that, that as before, God uses His creation to effect His supreme love for us and desire for us to be with Him forever. Here then is where the ministerial priesthood of the New Covenant comes in. In order for the words of Christ to be made true [cf John 6:53] we need to receive as physical persons that physical reality of the Eucharist, of the flesh and blood of the Son of Man. The Catholic priesthood then is a share in the priesthood of Christ and traces its historical origins to the Twelve Apostles appointed by Christ at the Last Supper who were commanded to “do this in memory of me.”
Tomorrow is the feast of St John Vianney, a more perfect example of priestly dedication and service by a man we would be hard pushed to find, one who understood intimately this incarnational need for the ministerial priesthood…
A.M.D.G. In Transfiguratione Domini Nostri Jesu Christi
Carissimi,
Continuing from yesterday, a sharing of my reflections whilst on retreat last month…
July, like all the months of the year, is traditionally dedicated to a particular devotion. July is dedicated to the “Precious Blood” recalling the blood spilt in sacrifice by Christ upon the Cross. These devotional titles are to encourage us to reflect on aspects of the Incarnation, particularly on how our redemption was affected thereby, through Christ’s, “Emmanuel’s” (God-made-man’s) own blood. For me this year, this month in my personal reflections recalled to mind the Sons of Zebedee [cf Mark 3:17], “… You do not know what you ask. Are you able to drink the cup that I drink…?” [Mark 10:35-40; Matthew 20:20-23]
I am ever conscious as a bishop that this “bitter cup” is also “my portion and my cup” [Psalm 16:5-11] for what and who am I but an apostle like those blessed Apostles sent by Christ who founded the Church and thus called to share like them in all things? St. Clement in the first century explicitly states that the Apostles appointed bishops as successors of their ministry and St. Irenaeus and Tertullian testify similarly in the second century what had become the tradition of the Church [St Clement’s Letter to the Corinthians 42:4–5, 44:1–3 A.D. 80; St. Irenaeus, Adv. Haer., III, 3, 1; cf. Tertullian, De Praescr., 20, 4-8: PL 2, 32] and the book of Acts itself describes too this sharing and handing on of responsibility in the appointment of overseers and presbyters for the Church [cf Acts 13:2-3; Acts 20:28] and Paul [cf 1 Tim 5:17; Gal 2:9] who of course adds to Timothy, “I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at his appearing and his Kingdom: preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching. For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; and will turn away their ears from the truth, and turn aside to fables. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry.” [2 Tim 4:1-5] Tradition tells us that James, son of Zebedee was the first of the Apostles to suffer martyrdom, as recorded in Acts 12:2; he tasted first, as would all the Apostles, that “bitter cup” [his brother, John the Evangelist, would be the last of the Twelve literally to “taste” it too, but be initially spared his life, to be imprisoned and later retire to Ephesus].
So what is this “bitter cup”? None other than the “chalice of our salvation” (Ps 116:13). This cup was so awful that Jesus prayed three times, “O My Father, if it be possible, let this cup pass from Me” [Mat 26:39,42,44]. Even though the cup was bitter beyond description, and too dreadful to fully express, yet Jesus resolutely determined to drink it [Luke 22:42] in anguish sweating blood [Luke 22:44], knowing that it was the appointed prelude to glory. Therefore, when Peter sought to defend Him in the garden, Jesus said to him, “Put up thy sword into the sheath: the cup which My Father hath given Me, shall I not drink it?” [John 18:11]. The triumph of Jesus’ Resurrection was to be accomplished only by drinking “the cup of trembling,” or “cup of His wrath” [Isa 51:17,22; Zech 12:2]. In drinking from this cup, Jesus would absorb the shock of the curse of God [Gal 3:13] i.e that is the due penalty of sin. He would “taste death” [Heb 2:9] in a way impossible for any one of us.
It was a cup from which all of the wicked were originally destined to drink, and was described by the Psalmist, “For in the hand of the Lord there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs.” [Ps 75:8]. Thus the cup Jesus was to drink was associated with Divine wrath, with the judgement of sin and the cursing of sinners, Jeremiah referred to such a cup as “this cup of the wine of wrath” [Jer 25:15]. Jesus asks James and John (the Sons of Zebedee) if they are able to drink “of the cup” that He will drink of. He does not ask them if they will be able to drink of a cup like His cup, but from His cup.
Thus Our Lord is referring to the portion of sufferings that He will leave behind that the Apostles in their turn must endure, as Paul says “Now I rejoice in what I am suffering for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of His body, which is the church.” [Col 1:24] Though unlike the Sacrifice of Christ upon the Cross, these sufferings are not redemptive of themselves, but they will be difficult to bear for His followers and nonetheless may be counted towards salvation, if not directly of the world but in conjunction with His suffering for the world, “You will be hated by everyone because of me, but the one who stands firm to the end will be saved.” [Matt 10:22] For “Whoever listens to you listens to me…” [Lk 10:16] Thus those whom He had called to be His Apostles and who in their turn have chosen successors in their apostolic charge, share in this same invitation to participate with Christ in the salvation of the world, “You did not choose me, but I chose you and appointed you so that you might go and bear fruit, fruit that will last…” [cf John 15:16]
“The cup” is presented by the bishop to the new priest during his ordination…
So my personal reflections have dwelt much upon the significance of this invitation, this sharing in the Apostolic ministry which includes the “bitter cup” to which I am enjoined by my episcopal consecration and into which I will bring those to be ordained to share-in, with me, as co-workers (presbyters, deacons) after the manner of the Apostles. Most especially those whom I will ordain as priests who will offer the Sacrifice of the Mass wherein they especially will taste, after a manner, this “cup of salvation”, this “cup of trembling” and this “cup of wrath” for as St Paul says “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.” [I Cor 11:26]. While many Christians may be called to suffering, not all are called and chosen to share in this particular way.
Here we begin to touch upon the very real nature of priesthood, an element I am afraid is not much thought about any more in our contemporary rationalist world and of which I am sorry to say (for those who may find it disagreeable) the modern Rite(s) of the Mass fail miserably to convey; the true incarnational character of the priesthood. Reflecting today personally on the feast of the Transfiguration of Our Lord brought home to me again the very real import and unique character of the priesthood. By this (and what follows in my sharing of thoughts) I do not mean to assert a form of “clericalism” about the Sacred Ministry, there are many complimentary ministries as St Paul says [cf I Corinthians 12. 2-11] that contribute invaluably to the whole process of theosis, i.e. divinisation through the Church of our humanity; but each of them has a peculiarly unique character.
It is, I feel, a great pity in our time that the Sacred Ministry has come to be perceived as the sole or ultimate expression of all the various ministries, rather than a particular vocation, a particular ministry. I can’t help but wonder if that is why so many have failed to prove themselves as priests, who perhaps may actually have been called to another form of ministry altogether? I also think its why so many inappropriate “ministries” have been invented that emasculate the priesthood in an attempt to fashion from it, in an attempt to reclaim by extension some kind of ministry? For example, “Eucharistic Ministers” – surely only consecrated hands that can consecrate, should handle the consecrated species? Surely, if there is a priest there to say Mass, shouldn’t he distribute the Communion? All too often, that which was permitted to be used “in extremis” i.e. in grave or extreme circumstances, has come to be “the norm” and with it has brought demands that have enabled or clamour for further malpractice. It is a shame that time has aggregated to the priesthood additional ministries that properly belong separately from it, or may be exercised by others in cooperation with it, which have clouded its true nature and purpose.
This clouding of the true nature, character and purpose of the priesthood has brought about a very real danger to the Church as a whole. Potentially there are priestly vocations being missed! Potentially there are vocations to other ministries being missed! Potentially the Church (as institution) is not realising fully all the benefits of God’s Grace as His chosen one’s are failing to realise their true, unique, individual vocations! As I often say in my homilies, we are each uniquely called by God and endowed by Him with gifts, talents, abilities for a specific purpose of His. We were all willed by Him into existence for some purpose known only to Him [cf Jeremiah 1:5; Psalm 139:16] and shared sparingly with us, that in discerning His purpose for ourselves and in the process humbling our will to His, we may realise both in this life and for eternity that true “peace” for the soul “which the world cannot give” [cf Philippians 4:7] but which we are invited to receive in following Jesus [John 14:27] who tells us, like He did to Peter, James and John on Mount Tabor, “noli timere” – be not afraid… words that those preparing for ordination should continually hold in their hearts as they begin to realise the uniqueness of their particular vocation… Of which more tomorrow!
