Tag: priesthood

“O sacerdos! Tu quis es?” A pastoral epistle to the clergy for the New Year 2026

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Coat of arms featuring a heraldic design with a cross, fleur-de-lis, and decorative elements. Below the coat of arms, the Latin phrase 'DEUS CARITAS EST' is inscribed.

Carissimi Filii

Beloved Sons in Christ,

As we stand at the threshold of a new year of grace, I write to you not as an administrator issuing directives, nor as a supervisor evaluating outcomes, but as a father speaking to his sons in the priesthood—men marked by an indelible character, conformed sacramentally to Christ the Eternal High Priest, and entrusted with the care of souls in an age that scarcely remembers what a priest is meant to be.

The words of the Venerable Fulton J. Sheen, which I place before you at the opening of this year, cut through all illusion and sentimentality:

O sacerdos! Tu quis es?
Non es a te, quia de nihilo.
Non es ad te, quia es mediator ad Deum.
Non es tibi, quia soli Deo vivere debes.
Non es tui, quia es omnium servus.
Non es tu, quia alter Christus es.
Quid ergo es? Nihil et omnia.¹

“O priest! What are you?
You do not come from yourself, for you come from nothing.
You do not belong to yourself, for you are ordered to God.
You do not live for yourself, for you must live for God alone.
You are not your own, for you are the servant of all.
You are not yourself, for you are another Christ.
What then are you? Nothing—and everything.”

This is not poetry for ornament’s sake. It is metaphysical truth. It expresses the very ontology of the priesthood. The priest does not possess his vocation as one might possess a skill or office; he is possessed by it. Holy Orders imprints a character that cannot be erased, a permanent configuration to Christ the High Priest, whether the world recognises it or not.² As I wrote to you last July, “the key to true discipleship and authentic spiritual progress lies not in being affirmed, promoted, or seen, but in the complete surrender of the possessive self.”³

In an age intoxicated with self-expression, self-definition, and self-sovereignty, the priest stands as a living contradiction. The modern world exhorts man to “be himself,” to assert his identity, to claim autonomy as a right. The priest, however, is commanded to do the opposite: to surrender selfhood, to disappear into Christ, to become transparent to Another.⁴

You were not ordained to affirm yourself, but to be consumed. You were not ordained to be affirmed by the age, but to be faithful to the Gospel. You were not ordained to speak your own word, but to hand on what you yourself received.⁵

This is why the priesthood has always been a sign of contradiction. It stands athwart the spirit of every age—not by political agitation, but by ontological witness. The priest is not his own property. He belongs to Christ, and therefore he belongs to the Church, and therefore he belongs to souls. And many of you—particularly the younger clergy—know what it is to “be treated as if you are irrelevant relics or even rebellious interlopers,” to be “ignored by chancelleries, snubbed by peers, questioned by family, and denied even the companionship of many once called brethren.”⁶

Such a vocation will never be comfortable.

You will be misunderstood. You will be ignored. At times you will be opposed—sometimes even by those within the household of faith. You may labour in obscurity, minister in small flocks, or carry burdens unseen and unacknowledged. Yet heaven measures differently than the world. A single faithful Mass offered in obscurity outweighs a thousand eloquent speeches. A single absolution pronounced in faith repairs more than a thousand editorials ever could. “The hiddenness you endure is not failure—it is purification.”⁷

Remember: the priesthood does not derive its dignity from visibility, numbers, or influence, but from sacrifice. The altar—not the platform—is its centre. The confessional—not the microphone—is its true tribunal. The tabernacle—not the crowd—is its true audience.⁸

You are not called to save the Church by strategy or reform. You are called to be holy. Holiness is the Church’s true reform. Every authentic renewal in the history of the Church has begun not with structures, but with saints.⁹

Therefore, I urge you, my sons: guard your interior life with vigilance. Be faithful to the daily offering of the Holy Sacrifice. Guard the silence of prayer. Love the sacred liturgy, not as a performance but as the action of Christ Himself. Teach sound doctrine without compromise, and do so with charity. Flee from the temptation to accommodate error for the sake of peace. Truth is never served by dilution.¹⁰

Above all, remain priests—priests of the altar, priests of the confessional, priests of the Cross. “The priest is not his own. He belongs to Christ. He is not here to be served, but to serve. Not to shine, but to burn.”¹¹

You are nothing.
And in Christ, you are everything.

With paternal affection and the assurance of my prayers,

Oremus pro invicem.

I.X.

A formal signature of Jerome Seleisi, featuring an ornate script.

Brichtelmestunensis
S. Silvestri Papæ et Confessoris MMXXV A.D.

Footnotes

  1. Fulton J. Sheen, The Priest Is Not His Own (New York: McGraw-Hill, 1963), adapted from his meditation on the ontological identity of the priest. The Latin formulation is commonly attributed to Sheen’s paraphrase of traditional spiritual theology.
  2. Council of Trent, Session XXIII, Doctrine on the Sacrament of Order, cap. 4: “In the sacrament of Order a character is impressed which can neither be effaced nor taken away.”
  3. Jerome of Selsey, “Humiliati et Absconditi: A Pastoral Epistle to the Clergy” (17 July 2025).
  4. Cf. Galatians 2:20; John 12:24–26.
  5. 1 Corinthians 11:23; 1 Corinthians 4:1–2.
  6. Jerome of Selsey, ibid.
  7. Ibid.
  8. St. John Chrysostom, De Sacerdotio, Book III.
  9. Pope Pius XI, Ad Catholici Sacerdotii (1935), on the supernatural dignity of the priesthood.
  10. Council of Trent, Session XXII, Doctrine on the Sacrifice of the Mass.
  11. Fulton J. Sheen, The Priest Is Not His Own, Chapter 1.

    TAGALOG

    Minamahal kong mga anak kay Kristo,

    Habang tayo ay nakatayo sa bungad ng panibagong taon ng biyaya, sumusulat ako sa inyo hindi bilang isang tagapangasiwa na nagbibigay ng mga kautusan, ni bilang isang superbisor na sumusuri ng mga resulta, kundi bilang isang ama na nakikipag-usap sa kanyang mga anak sa pananampalataya at pagkasaserdote—mga lalaking may tandang hindi na mabubura, na sakramentong hinubog ayon kay Kristo na Walang Hanggang Kataas-taasang Saserdote, at pinagkatiwalaan ng mga kaluluwa sa panahong halos limot na kung ano ba talaga ang pari.

    Ang mga salita ng Kagalang-galang na si Fulton J. Sheen, na inilalagak ko sa inyong harapan sa pagsisimula ng taong ito, ay tumatagos sa lahat ng ilusyon at sentimentalismo:

    O sacerdos! Tu quis es?
    Non es a te, quia de nihilo.
    Non es ad te, quia es mediator ad Deum.
    Non es tibi, quia soli Deo vivere debes.
    Non es tui, quia es omnium servus.
    Non es tu, quia alter Christus es.
    Quid ergo es? Nihil et omnia.¹

    “O pari! Sino ka?
    Hindi ka nagmula sa iyong sarili, sapagkat ikaw ay mula sa wala.
    Hindi ka para sa iyong sarili, sapagkat ikaw ay itinakdang tunguhin ang Diyos.
    Hindi ka nabubuhay para sa iyong sarili, sapagkat dapat kang mamuhay para sa Diyos lamang.
    Hindi ikaw ang may-ari ng iyong sarili, sapagkat ikaw ay lingkod ng lahat.
    Hindi ka ikaw, sapagkat ikaw ay isa pang Kristo.
    Ano ka nga ba? Wala—at lahat.”

    Hindi ito panulaan para lang sa palamuti. Ito ay isang pilosopikal at teolohikal na katotohanan. Ipinahahayag nito ang mismong ontolohiya ng pagkasaserdote. Ang pari ay hindi basta mayroong bokasyon gaya ng isang kasanayan o tungkulin; siya ay pagmamay-ari nito. Ang Banal na Orden ay nag-uukit ng isang tandang hindi na nabubura, isang permanenteng pagkakahubog kay Kristo bilang Kataas-taasang Saserdote, kahit hindi ito kilalanin ng mundo.² Gaya ng isinulat ko noong Hulyo, “ang susi ng tunay na pagsunod at tunay na paglago sa espiritu ay hindi ang makilala, maitaas, o makita, kundi ang ganap na pagsuko ng makasariling sarili.”³

    Sa isang panahon na lasing sa pagpapahayag ng sarili, sa pagbibigay-kahulugan sa sarili, at sa sariling pamumuno, ang pari ay isang buhay na kontradiksiyon. Tinuturuan ng modernong mundo ang tao na “maging siya mismo,” na igiit ang kanyang pagkakakilanlan, at angkinin ang awtonomiya bilang karapatan. Ngunit ang pari ay inuutusang gawin ang kabaligtaran: isuko ang sarili, maglaho kay Kristo, maging malinaw na salamin ng Isa pa.⁴

    Hindi kayo naordinahan upang pagtibayin ang inyong sarili, kundi upang magpakasayang buo. Hindi kayo naordinahan upang aprubahan ng daigdig, kundi upang maging tapat sa Ebanghelyo. Hindi kayo naordinahan upang magsalita ng sariling salita, kundi upang ipasa ang inyong natanggap.⁵

    Ito ang dahilan kung bakit ang pagkasaserdote ay laging naging isang tanda ng kontradiksiyon. Tumitindig ito laban sa espiritu ng bawat panahon—hindi sa pamamagitan ng pulitikal na pagkilos, kundi ng ontolohikal na saksi. Ang pari ay hindi sarili niyang ari-arian. Siya ay kay Kristo, at samakatuwid ay sa Simbahan, at samakatuwid ay para sa mga kaluluwa. At marami sa inyo—lalo na kayong mas nakababatang klero—ang nakararanas kung paano “itrato na tila kayo’y mga hindi mahalagang relikya o mapaghimagsik na banyaga,” na “hindi pinapansin ng mga opisina ng simbahan, kinukutya ng mga kapwa lingkod, kinikwestiyon ng sariling pamilya, at pinagtatabuyan ng dati’y mga kapatid sa pananampalataya.”⁶

    Hindi kailanman magiging maginhawa ang bokasyong ito.

    Kayo’y hindi maiintindihan. Kayo’y hindi papansinin. Minsan ay lalabanan pa kayo—maging ng mga nasa loob ng sambahayan ng pananampalataya. Maaaring kayo’y maglingkod sa kabila ng kawalang-kilala, magpastol ng maliliit na kawan, o magpasan ng mga pasaning di-nakikita at di-kilala. Subalit iba ang pamantayan ng langit kaysa mundo. Ang isang matapat na Misa na inaalay sa lihim ay higit na mahalaga kaysa sanlibong talumpati. Ang isang absolusyon na binigkas sa pananampalataya ay higit na nakapagpapagaling kaysa sanlibong artikulo. “Ang pagiging nakatago na inyong dinaranas ay hindi kabiguan—ito’y paglilinis.”⁷

    Alalahanin: ang dangal ng pagkasaserdote ay hindi nagmumula sa kasikatan, bilang, o impluwensiya, kundi sa sakripisyo. Ang altar—hindi ang entablado—ang sentro nito. Ang kumpisalan—hindi ang mikropono—ang tunay na tribunal. Ang tabernakulo—hindi ang madla—ang tunay na madla.⁸

    Hindi kayo tinawag upang iligtas ang Simbahan sa pamamagitan ng estratehiya o reporma. Kayo ay tinawag upang maging banal. Ang kabanalan ang tunay na reporma ng Simbahan. Bawat tunay na pagbabagong panloob sa kasaysayan ng Simbahan ay nagsimula hindi sa mga estruktura kundi sa mga santo.⁹

    Kaya’t hinihimok ko kayo, aking mga anak: bantayan ninyong mabuti ang inyong panloob na buhay. Maging tapat sa araw-araw na pag-aalay ng Banal na Sakripisyo. Bantayan ang katahimikan ng panalangin. Ibigin ang sagradong liturhiya, hindi bilang pagtatanghal kundi bilang kilos ni Kristo Mismo. Ituro ang tunay na doktrina nang walang kompromiso, at gawin ito nang may pag-ibig. Tumakas sa tukso ng pakikisama sa kamalian alang-alang sa katahimikan. Hindi kailanman napaglilingkuran ang katotohanan sa pamamagitan ng pagpapalabnaw nito.¹⁰

    Higit sa lahat, manatili kayong mga pari—mga pari ng altar, mga pari ng kumpisalan, mga pari ng Krus. “Ang pari ay hindi kanya. Siya ay kay Kristo. Siya ay narito hindi upang paglingkuran kundi upang maglingkod. Hindi upang magningning kundi upang magliyab.”¹¹

    Kayo ay wala.
    At kay Kristo, kayo ay lahat.

    Sa pagmamahal ng isang ama at sa katiyakan ng aking panalangin,

    ESPANOL

    Amados hijos en Cristo:

    Al encontrarnos al umbral de un nuevo año de gracia, os escribo no como un administrador que dicta directrices, ni como un supervisor que evalúa resultados, sino como un padre que habla a sus hijos en el sacerdocio—hombres marcados por un carácter indeleble, configurados sacramentalmente con Cristo, el Sumo Sacerdote Eterno, y encargados del cuidado de las almas en una época que apenas recuerda lo que verdaderamente debe ser un sacerdote.

    Las palabras del Venerable Fulton J. Sheen, que os presento al inicio de este año, cortan toda ilusión y sentimentalismo:

    O sacerdos! Tu quis es?
    Non es a te, quia de nihilo.
    Non es ad te, quia es mediator ad Deum.
    Non es tibi, quia soli Deo vivere debes.
    Non es tui, quia es omnium servus.
    Non es tu, quia alter Christus es.
    **Quid ergo es? Nihil et omnia.**¹

    “¡Oh sacerdote! ¿Quién eres?
    No vienes de ti mismo, porque vienes de la nada.
    No llevas a ti mismo, porque eres mediador hacia Dios.
    No vives para ti, porque debes vivir solo para Dios.
    No eres tuyo, porque eres servidor de todos.
    No eres tú mismo, porque eres otro Cristo.
    ¿Entonces qué eres? Nada… y todo.”

    Esto no es poesía ornamental. Es verdad metafísica. Expresa la ontología misma del sacerdocio. El sacerdote no posee su vocación como quien tiene una habilidad o un cargo; él es poseído por ella. El Orden Sagrado imprime un carácter que no puede borrarse, una configuración permanente con Cristo Sumo Sacerdote, aunque el mundo no lo reconozca.² Como escribí el pasado julio, “la clave del verdadero discipulado y del progreso espiritual auténtico no está en ser afirmado, promovido o visto, sino en la entrega total del yo posesivo.”³

    En una era embriagada por la autoexpresión, la autodefinición y la autoafirmación, el sacerdote es una contradicción viviente. El mundo moderno exhorta al hombre a “ser él mismo”, a afirmar su identidad, a reclamar la autonomía como un derecho. El sacerdote, en cambio, recibe un mandato inverso: renunciar a sí mismo, desaparecer en Cristo, volverse transparente a Otro.⁴

    No habéis sido ordenados para afirmaros, sino para ser consumidos. No habéis sido ordenados para ser reconocidos por este siglo, sino para ser fieles al Evangelio. No habéis sido ordenados para hablar por vosotros mismos, sino para transmitir lo que habéis recibido.⁵

    Por eso el sacerdocio siempre ha sido señal de contradicción. Contradice el espíritu de cada época —no con agitación política, sino con un testimonio ontológico. El sacerdote no se pertenece. Pertenece a Cristo, por tanto a la Iglesia, y por tanto a las almas. Y muchos de vosotros —sobre todo los más jóvenes— sabéis bien lo que es “ser tratados como reliquias anticuadas o incluso como elementos perturbadores; ignorados por las cancillerías, rechazados por los compañeros, interrogados por los familiares, e incluso privados de la fraternidad de quienes alguna vez fueron llamados hermanos.”⁶

    Tales vocaciones nunca serán cómodas.

    Seréis incomprendidos. Seréis ignorados. A veces seréis resistidos —a veces incluso por quienes comparten la fe. Puede que sirváis en la sombra, que atendáis rebaños pequeños, o que carguéis cruces invisibles y no reconocidas. Pero el Cielo mide distinto que el mundo. Una sola Misa fiel celebrada en el anonimato vale más que mil discursos elocuentes. Una sola absolución dada con fe repara más que mil editoriales. “La invisibilidad que soportáis no es un fracaso —es una purificación.”⁷

    Recordad: la dignidad del sacerdocio no depende de la visibilidad, del número ni de la influencia, sino del sacrificio. El altar —no la plataforma— es su centro. El confesionario —no el micrófono— es su tribunal. El sagrario —no la multitud— es su verdadero auditorio.⁸

    No habéis sido llamados a salvar la Iglesia con estrategia o reformas. Estáis llamados a ser santos. La santidad es la verdadera reforma de la Iglesia. Toda renovación auténtica en la historia de la Iglesia ha comenzado no con estructuras, sino con santos.⁹

    Por eso os exhorto, hijos míos: cuidad con celo vuestra vida interior. Sed fieles a la ofrenda diaria del Santo Sacrificio. Preservad el silencio de la oración. Amad la santa liturgia, no como espectáculo, sino como la misma acción de Cristo. Enseñad la sana doctrina sin componendas, y hacedlo con caridad. Huid de la tentación de acomodar el error para conservar la paz. La verdad nunca se sirve aguada.¹⁰

    Y sobre todo, permaneced sacerdotes: sacerdotes del altar, sacerdotes del confesionario, sacerdotes de la Cruz. “El sacerdote no se pertenece. Pertenece a Cristo. No está para ser servido, sino para servir. No para brillar, sino para arder.”¹¹

    No sois nada.
    Y en Cristo, sois todo.

    Con afecto paternal y la seguridad de mis oraciones.

    FRANCAIS

    Bien-aimés Fils dans le Christ,

    Alors que nous nous tenons au seuil d’une nouvelle année de grâce, je vous écris non pas comme un administrateur émettant des directives, ni comme un superviseur évaluant des résultats, mais comme un père s’adressant à ses fils dans le sacerdoce — des hommes marqués par un caractère indélébile, configurés sacramentellement au Christ, Souverain Prêtre éternel, et chargés du soin des âmes en une époque qui a presque oublié ce qu’est réellement un prêtre.

    Les mots du Vénérable Fulton J. Sheen, que je vous offre en ce commencement d’année, tranchent dans l’illusion et le sentimentalisme :

    O sacerdos! Tu quis es? Non es a te, quia de nihilo. Non es ad te, quia es mediator ad Deum. Non es tibi, quia soli Deo vivere debes. Non es tui, quia es omnium servus. Non es tu, quia alter Christus es. Quid ergo es? Nihil et omnia.¹

    “Ô prêtre ! Qui es-tu ? Tu ne viens pas de toi-même, car tu viens du néant. Tu ne mènes pas à toi, car tu es médiateur vers Dieu. Tu ne vis pas pour toi-même, car tu dois vivre pour Dieu seul. Tu ne t’appartiens pas, car tu es serviteur de tous. Tu n’es pas toi-même, car tu es un autre Christ. Qu’es-tu donc ? Rien — et tout.”

    Ce n’est pas une poésie pour l’ornement. C’est une vérité métaphysique. Elle exprime l’ontologie même du sacerdoce. Le prêtre ne possède pas sa vocation comme on posséderait une compétence ou une fonction ; il en est possédé. L’Ordre sacré imprime un caractère qui ne s’efface pas, une configuration permanente au Christ Prêtre éternel, que le monde le reconnaisse ou non.² Comme je vous l’écrivais en juillet dernier, « la clé du véritable discipulat et du progrès spirituel authentique ne réside pas dans le fait d’être affirmé, promu ou reconnu, mais dans l’abandon total du moi possessif. »³

    En un temps enivré par l’expression de soi, la définition de soi et la souveraineté de soi, le prêtre est une contradiction vivante. Le monde moderne exhorte l’homme à “être lui-même”, à affirmer son identité, à revendiquer l’autonomie comme un droit. Le prêtre, quant à lui, reçoit un commandement inverse : renoncer à soi, disparaître dans le Christ, devenir transparent à un Autre.⁴

    Vous n’avez pas été ordonnés pour vous affirmer, mais pour être consumés. Vous n’avez pas été ordonnés pour être reconnus par ce siècle, mais pour être fidèles à l’Évangile. Vous n’avez pas été ordonnés pour parler en votre nom, mais pour transmettre ce que vous avez reçu.⁵

    C’est pourquoi le sacerdoce a toujours été un signe de contradiction. Il contredit l’esprit de chaque époque — non pas par l’agitation politique, mais par un témoignage ontologique. Le prêtre n’est pas sa propre propriété. Il appartient au Christ, donc à l’Église, donc aux âmes. Et beaucoup parmi vous — en particulier les jeunes clercs — savent ce que c’est que « d’être traités comme des reliques démodées ou même des perturbateurs indésirables », « ignorés par les chancelleries, rejetés par vos pairs, interrogés par vos proches, et privés même de la fraternité de ceux qu’on appelait autrefois vos frères. »⁶

    Une telle vocation ne sera jamais confortable.

    Vous serez incompris. Vous serez ignorés. Parfois vous serez opposés — parfois même par ceux qui partagent la foi. Vous pourrez œuvrer dans l’ombre, servir de petits troupeaux, ou porter des fardeaux invisibles et non reconnus. Mais le Ciel mesure autrement que le monde. Une seule Messe fidèle célébrée dans l’oubli vaut mieux que mille discours éloquents. Une seule absolution donnée avec foi répare plus que mille éditoriaux. « L’invisibilité que vous supportez n’est pas un échec — c’est une purification. »⁷

    Souvenez-vous : la dignité du sacerdoce ne dépend pas de la visibilité, du nombre ou de l’influence, mais du sacrifice. L’autel — non l’estrade — en est le centre. Le confessionnal — non le micro — en est le véritable tribunal. Le tabernacle — non la foule — en est le vrai auditoire.⁸

    Vous n’êtes pas appelés à sauver l’Église par stratégie ou réforme. Vous êtes appelés à être saints. La sainteté est la véritable réforme de l’Église. Chaque renouveau authentique dans l’histoire de l’Église a commencé non par des structures, mais par des saints.⁹

    Je vous exhorte donc, mes fils : gardez votre vie intérieure avec vigilance. Soyez fidèles à l’offrande quotidienne du Saint Sacrifice. Préservez le silence de la prière. Aimez la sainte liturgie, non comme une performance, mais comme l’action même du Christ. Enseignez la saine doctrine sans compromis, et faites-le avec charité. Fuyez la tentation d’accommoder l’erreur pour préserver la paix. La vérité n’est jamais servie par la dilution.¹⁰

    Par-dessus tout, demeurez prêtres : prêtres de l’autel, prêtres du confessionnal, prêtres de la Croix. « Le prêtre ne s’appartient pas. Il appartient au Christ. Il n’est pas là pour être servi, mais pour servir. Pas pour briller, mais pour brûler. »¹¹

    Vous n’êtes rien. Et dans le Christ, vous êtes tout.

    Avec affection paternelle et l’assurance de mes prières.

    Ordinandi… (ii)

    Published on by TheOldRomanLeave a comment

    A.M.D.G.
    Secunda die infra Octavam Dormitionis B.M.V.
    [Septa die infra Octavam S. Laurentii]

    Carissimi,

    Ember Days

    Ordinands… in my first post I touched on the process of formation, particularly in my own jurisdiction but primarily on the practical academic aspect. As we approach the retreat taking place during September’s Embertide, my thoughts have turned towards the “Scrutinies” which traditionally take place on the Ember Wednesday.

    “In promotion to orders a scrutiny or examination of the candidate is to be made according to the warning of the Apostle: “Impose not hands lightly upon any man” (1 Timothy 5:22). That the practice is ancient is testified to by St. Cyprian (who died in 258) in his thirty-eighth epistle. The ninth canon of the Council of Nicæa (325) supposes the scrutiny of candidates to be already in use. Many later synods enforced and defined more exactly this scrutiny of those who aspired to orders. The present discipline is laid down by the Council of Trent (Sess. XXIII, Cap. v, de ref.), though its observance in every detail has not been reduced to practice in all countries. A three-fold scrutiny is ordered: first, through the inquiry into the qualities of the candidates by the parish priest and teachers and by public proclamation in the Church. The information thus obtained is to be embodied in a testimonial letter to the bishop. Secondly, shortly before ordination through the bishop himself and ecclesiastical persons appointed to examine into the morals, faith, and doctrine of the candidates. Thirdly, through the ceremonial form prescribed by the Pontificale Romanum for the ordination of a deacon or priest.” [The Catholic Encyclopedia. Vol. 13]

    During the Ordination after the chanting of the Litany of the Saints, the Bishop asks the Archdeacon “Scis illo esse dignos?” (Do you know them to be worthy) and in order for that question to be satisfied intelligently and honestly, the Bishop needs to determine the result of the discernment and formation that each candidate has been through. Of course, there isn’t the time to do that during the Ordination service, so the Scrutinies which traditionally take place during the prior week are the opportunity for the Bishop to examine the candidates and himself, make a final determination. By this time he has received the personal, professional and academic references, now with the candidate in person, he establishes the faith, doctrine and morals of the ordinand for himself. Afterall, and this is something regrettably many fail to appreciate the import of, he will answer to God for the men he ordains!

    All of this is necessary of course, to establish that each ordinand has both a Divine and Ecclesiastical vocation, i.e. that both God and the Church have called him. The former of course begins the whole process, sometimes with a little coercion from others, but generally an ordinand senses his vocation from God. The latter is the affirmation by the Church of that vocation from God, it involves however a dialogue with the Church, a trying (testing) of vocation through mutual discernment, the Church both encourages the individual to test for himself, as well as for her own purposes too, as it is she who has the care of souls to consider and weigh the suitability of someone who is called. “For many are called, but few are chosen.” [Matt 22:14] Throughout his formation a candidate will have undergone all sorts of “testing” and this will have been observed and directed by various people on behalf of the Bishop – the Rector of Formation, the academic tutors, the retreat chaplains, spiritual directors, pastoral placements, personal references and examining chaplains etc. By the time of the Scrutinies, the Bishop will have heard from all quarters the “sentire cum Ecclesia” (the thoughts and feelings of the Church) and as the person of the Church, deduce the “sensus fidelium” (sense of the faithful) about the ordinand before him; have the majority reached the same conclusion, that he is called to be ordained?

    “Vocation to the clerical state is… an act of Divine Providence whereby God selects some above others for His priesthood and prepares them with suitable gifts for the worthy exercise of priestly duties. For this reason, and because this sacrament has been instituted not so much for the recipient as for the common good of the faithful, one who is conscious of a lack of vocation or who has made insufficient inquiry or who is in serious doubt about his vocation is liable to grave sin in approaching the reception of Holy Orders.”

    Halligan, The Administration of the Sacraments [1962], 376

    Sancta Dei Genitrix, Matrem Sacerdotii, ora pro nobis!

    Ordinandi…

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    A.M.D.G.
    Secunda die infra Octavam Dormitionis B.M.V.
    [Septa die infra Octavam S. Laurentii]

    Carissimi,

    27200_1284423228966_1181678024_30720464_7817173_n

    Ordinands… My recent posts have been born from my own personal reflections whilst on retreat recently and although they do have a particular audience in mind, they are not meant as “sermons” though they may indeed have that “preachy air” about them!

    As I stated in my first post about having been on retreat, my thoughts were and are much occupied with the upcoming ordinations at Michaelmas, especially during this holy season of Assumptiontide and the recalling of Our Lord’s love for Mary, His mother and thus the mother of all priests. So recent content has primarily been with the ordinands in mind concerning the nature of priesthood particularly, and where suitable tying in references form the liturgical year as it passes. Certainly my thinking developed in the writing of them, but being also conscious of an audience not necessarily experienced in theological discipline, I felt a need to explain some points in slightly more detail than I might otherwise have done. This of course, though perhaps making the pieces longer, certainly helped somewhat to train my thoughts in what could be an expansive area!

    Some future postings will continue in a similar vein, as I have promised to explore the “spiritual reason why” to explain various rubrical actions in the liturgy i.e. why the priest “does what he does” and what his thoughts and accompanying intentions should be. Of course, much of this sort of thing would be delivered in a conventional seminary formation course such as I experienced. But being a small jurisdiction with a wide geographical remit and only limited resources, a conventional seminary formation isn’t practicable. Our candidates this year are coming from Croatia, Greece as well as the UK and are self-supporting and their time taken up with work, family and academic courses. Neither is it always possible to have that other mode of tutoring, the “training incumbent” as often our clergy are church “planters” or “start-ups” i.e. they will be the parish priest from “go”! So the hope is that my postings will compliment their academic courses and “fill in” the gaps as it were with what academia doesn’t cover… like “how to say Mass” and why!

    It’s worth remembering that such a system and circumstance of clerical formation is not unlike that which existed before the Council of Trent, before there were seminaries. In those days priests were taught almost by apprenticeship, some were fortunate to attend the then great Universities and centres of learning, the majority of course were not. Whilst those who attended University certainly received a better and more concentrated theological education, the “priestly craft” was still learnt by apprenticeship, whether by an ordained professor or mentor, or if a religious by a priest of the Order, or like most others, “on the job” in a curacy after graduation.

    The nearest experience in those days to what became a seminary formation was found only in monasteries, the enclosed Orders particularly. There in the densely religious atmosphere of the monastery, students for the priesthood had access to some of the best theological libraries and the routine and discipline of the daily hours of prayer of the community, as well as the wisdom of older monks in spiritual learning and insight. Unfortunately, being monasteries, these educated and disciplined clergy were ordained for the particular monastery they lived in and would serve only such faithful as came to the monastery church or went to the churches the monks served sacramentally. Before the Trent reforms, the vast majority of priests were ill-educated academically and only able to offer such services as their apprenticeship and experience had taught them. Saving those from rich enough backgrounds to have enjoyed a University education, but even these were often at the expense of spiritual sciences. Reform was needed!

    I have tried both in my time previously as Vicar General and now as Metropolitan to ensure as far as is practically possible to provide what candidates for the priesthood ought to know in order to make them what a priest ought to be within the limit of our resources. Compared to those able to enjoy the benefits of a conventional seminary formation, this often requires an even greater level of commitment, one might even suggest of sacrifice on the part of the candidates. Balancing work and home commitments, family and “a life” on top of discernment, part-time theological studies, spiritual exercises and retreats… it’s a huge demand on a man’s resources both material and spiritual. For a younger candidate the situation isn’t a lot better, often burdened by student debt or a limited earning potential, holding down a job, a place to live and finding the resources to complete discernment, part-time theological studies, spiritual exercises and attend retreats… By comparison “conventional” seminarians have got it made with tuition, board and lodging all thrown in! But I can’t help but wonder if the rarefied environment of such seminaries does produce by comparison the “best” priests?

    I’m not trying to suggest that our candidates for the Sacred Ministry are indeed better than those being formed through a conventional seminary process. But considering all that they have to go through I think it certainly proves a man’s resolve and even character. Though the process is less than what might be ultimately desirable, candidates that pass through it are, I would opine, more worldly-wise, more in touch with what passes for “normal” life experienced by most ordinary people and thus able to relate the mysteries of the Faith to the realities of what most people have to contend with trying to be disciples of Christ in the 21st Century.

    1997_02_18_Cebula_SeminariesWork_ph_LaMothe

    As far as possible within the limitations of cost and time, they receive an academic theological formation comparable to that received by any seminarian, often earning degrees awarded by the same accredited institutes of Higher Education/Universities as the seminaries themselves. At the very least I expect our candidates to attain the same level of academic formation that Roman Catholic permanent deacons receive, attending the very same courses. Though it is necessary of course to supplement with other courses for sciences that would ideally be in a formation programme but are lacking in most University theological programmes of study.

    Hence the need too for retreats in order to provide particularly the spiritual sciences and practical elements of priestly formation, as well as the opportunity for candidates to receive spiritual direction and cultivate the discipline of the Breviary, which I don’t think it can be denied, is always best instilled through a communal rather than private experience of recitation. It’s also an opportunity too to take the candidates away from their normal busy lives and spend sometime in discernment and “being”.

    The pre-ordination retreats (for there are two this year running simultaneously) will soon be upon us and naturally, though the candidates have progressed far or have already qualified ref their theological studies, these last couple of months provide the last opportunity to consolidate their knowledge before the final scrutinies and examen prior to ordination. Forgive me then if posts are slightly more biased towards this end than of a more personal nature to me, though I hope to comment on my own experiences too as we go along, when appropriate. Afterall it is an “Episcopal Journal” and it is the office of the bishop to teach, I hope to fulfil some of that sacred obligation through this medium. I hope what I write might still of be interest to a wider audience and certainly I beg your prayers for those to be ordained this coming Michaelmas.

    Sancta Dei Genitrix, Matrem Sacerdotii, ora pro nobis!

    Cogitationes meas… (iv)

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    A.M.D.G.
    S. Ioannis Mariæ Vianney

    Carissimi,

    sjv

    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 effect and 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…)

    Sancti Ioannis Mariae Vianney, ora pro nobis!

    Cogitationes meas… (iii)

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    A.M.D.G.
    S. Donato, Episcopo et Martyre

    Carissimi,

    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.

    prayer

    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.

    high-priest-in-holy-of-holies

    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.

    High_Priest_Jesus_heaven_Ark-of-the-Covenant

    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…

    Oremus pro invicem