CHAPTER II: PRIESTLY SPIRITUALITY

CURRENT HISTORICAL CONTEXT

34. Interpreting the Signs of the Times

The life and ministry of priests always develop within a particular historical context, at times replete with new problems and unforeseen changes, in which the pilgrim Church lives. The priesthood is not born of history, but of the immutable will of God. However, it corresponds with historical circumstances and, to remain always faithful to its nature, is configured, in specific choices, through a critical relation and a demand of evangelical harmony with the "sign of the times". Therefore, priests have the duty to interpret these "signs" in the light of faith and subject them to prudent judgment. In any case, they cannot ignore them, especially if they wish to effectively orient their own lives in a way that will make their service and testimony more fruitful for the kingdom of God.

In the current era of the life of the Church and society, priests are called to live their ministry with depth, anticipating the ever more profound, numerous and sensitive demands not only of a pastoral nature, but also social and cultural, which they must face.[102]

Thus it is clear that the priest is involved in a very special way in the effort of the entire Church to carry out the new evangelization. Based on faith in Jesus Christ, Redeemer of mankind, the priest is assured that in him rests an "unfathomable richness" (Eph 3:8) which no culture nor era can exhaust which men can always draw on for their enrichment.[103] This is a time therefore for a renewal of our faith in Jesus Christ, who is the same "yesterday, today and for ever" (Heb 13:8). Therefore "the call to the new evangelization is above all a call to conversion".[104] At the same time, it is a call to that hope, "which rests upon the promises of God, on the fidelity to his Word, and which has the as an unshakeable certainty, his definitive victory over sin and death, the first announcement and root of every evangelization, foundation of every human advancement, the starting point of every authentic Christian culture".[105]

In this context, the priest must above all revive his faith, his hope and his sincere love for the Lord, in such a way as to be able to present him for the contemplation of the faithful and all men as he truly is: a living and fascinating Person, who loves us more than anyone else because He has given his life for us; "greater love has no man than this, that a man give his life for his friends" (Jn 15:13).

The proliferation of sects and new cults, as well as their diffusion also among the Catholic faithful, constitutes a particular challenge to the pastoral ministry. At the root of these phenomena lie complex causes. At all events, the priestly ministry is caLled to respond promptly and incisively to the search for the sacred and for authentic spirituality which today is emerging in a particular way. In recent years, in effect, it has become evident that there is an eminently pastoral necessity for the priest to be a man of God and a teacher of prayer. At the same time, this obliges the priest to be welcoming towards the community entrusted to his pastoral care in such a way that no member of the community would be made to feel anonymous or think themselves an object of indifference. This is a responsibility which indeed falls on all the faithful, but in a special way on the priest, who is the man who brings about communion. If he knows how to receive each one who approaches him with esteem and respect, appreciative of their value as persons, then he will generate an authentic charity which will become contagious and will gradually extend itself through the entire community.

It is greatly comforting to note that today priests of all ages and in the great majority carry out their ministry with joyful effort, often the result of silent heroism, working with all their strength without seeing at times, the fruits of their labour. Through this effort, today they form a living expression of that divine grace which, given freely in the moment of Ordination, continues to grant an ever-renewing strength to their ministry. Along with this light, there is no lack of shadows which tend to weaken its beauty and render as less credible their testimony to the world.

38. Priority of the Spiritual Life

The priesthood was, so to speak, in that long prayer during which our Lord Jesus spoke with the Father about his Apostles and, certainly, all those who in the course of time, would be made participants in his very mission (cf Lk 6:12; cf Jn 17:15-20).

The very prayer of Jesus in Gethsemane (cf Mt 26:36-44), leading toward the priestly sacrifice of Golgotha, manifests in a paradigmatic way "how our priesthood should be profoundly linked to prayer: rooted in prayer".[107]

Born of these prayers and called to renew a Sacrifice inseparable from these, priests maintain their ministry with a spiritual life to which they give absolute pre-eminence, avoiding any neglect due to other activities.

Such a spiritual life must be embodied in each priest through the liturgy, personal prayer, his life-style and the practice of the Christian virtues, which contribute to the richness of ministerial action. The very conformity to Christ requires one to breathe, so to speak, in a climate of friendship and personal encounter with the Lord and in service to the Church, his Body, for which the priest will show his love through the faithful fulfilment and defense of the duties of pastoral ministry.[108]

It is necessary, therefore, that the priest program his life of prayer in a manner which embraces:

• the daily Eucharistic celebration,"[109] with adequate preparation and thanksgiving;
• frequent confession[110] and spiritual direction already practiced in the seminary;[111]
• the complete and fervent celebration of the liturgy of the hours,[112] on a daily basis;[113]
• examination of conscience;[114]
• mental prayer;[115]
• divine readings;[116]
• the prolonged moments of silence and prayer, above all in periodical Spiritual Exercises and Retreats;[117]
• the affectionate expression of Marian devotions, like the Rosary;[118] the "Via Crucis" and other pious exercises;[119] and the fruitful reading on lives of thesaints.[120]

Each year during the Mass of Holy Thursday, as a sign of enduring desire of fidelity, priests renew in the presence of the Bishop, and together with him, the promises made in the moment of Ordination.[121]

Due to numerous duties stemming in large part from pastoral activity, the priest's life is linked, now more than ever, to a series of requests which could lead to a growing submitting that life to a frenetic and disordered pace. In light of such a "temptation", one must not forget that the initial intention of Jesus in convoking the Apostles around Him was above all that they "remain with him" (Mk 3:14). The Son of God himself has wished to leave us a testimony of his prayer.

In fact, the Gospels frequently present us with Christ in prayer:

• in the revelation of his mission by the Father (cf Lk 3:21-22),
• before the calling of the Apostles (cf Lk 6:12),
• in giving thanks to God in the multiplication of the bread (cf Mt 14: 19; 15:36; Mk 6:41; 8:7; Lk 9:16; Jn 6:11),
• in the Transfiguration (cf. Lk 9:28-29),
• the healing of the deaf-mute (cf Mk 7:34) and raising of Lazarus (cf Jn 11:41 ff.),
• before the confession of Peter (cf Lk 9:18),
• when He teaches the disciples how to pray (cf Lk 11:1), and when these return after completing their mission (cf Mk 11:25 ff.; Lk 10:21 ff.),
• in the blessing of the children (cf Mk 19:13) and in the prayer for Peter (cf Lk 22:32).

All of his daily life is rooted in prayer.

Thus, he retreated to the desert or the mountain to pray (cf Mk 1:35; 6:46; Lk 5:16; Mt 4:1; Mt 14:23), rose early (cf Mk 1:35) and spent the entire night in prayer to God (cf Mt 14:23-25; Mk 6:46-48; Lk 6:12).

Near the end of his life, at the Last Supper (cf Jn 17:1-26), in the agony of the garden (cf Mt 26:36-44) and on the Cross (cf Lk 23:34-46; Mt 27:46; Mk 15:34), the divine Master demonstrated that prayer gave life to his Messianic ministry and to his paschal exodus.

Risen from the dead, he lives forever and prays for us (cf Heb 7:25).[123]

To remain faithful to the obligation of "being with Christ", it is necessary that the priest know how to imitate the Church in prayer. In giving the Word of God, which he himself has received with joy, the priest is reminded of the exhortation given by the Bishop on the day of his Ordination:

"Therefore, making the Word the object of your continual reflection, always believe what you read, teach what you believe, carry out in your life what you teach. In this way, through the doctrine which nourishes the People of God and with life's upright testimony which comforts and sustains them, you will become a builder of the temple of God, which is the Church".

Likewise regarding the celebration of the sacraments, and in particular the Eucharist:

"Be aware, then, of what you are doing, understand what is being fulfilled and why you are celebrating the mystery of the death and Resurrection of the Lord, bear the death of Christ in your body and walk in the newness of life".

And, finally, regarding the pastoral guidance of the People of God so as to lead them to the Father:

43. Manifestation of the Charity of Christ

Pastoral charity constitutes the internal and dynamic principle capable of uniting the multiple and diverse pastoral activities of the priest and, given the socio-cultural and religious context in which he lives, is an indispensable instrument for drawing men to a life in Grace. Informed by such charity, the ministerial activity must be a manifestation of the charity of Christ. With this charity the priest will demonstrate in his bearing and conduct the total self-giving of himself to the flock with which he has been entrusted.[127]

Pastoral charity faces the danger, today especially, of being emptied of its meaning through so-called "functionalism". It is not rare, in fact, to perceive, even in some priests, the influence of an erroneous mentality which reduces the ministerial priesthood to strictly functional aspects.

45. Fidelity to the Word

Christ entrusted to the Apostles and to the Church the mission of preaching the Good News to all men.

To transmit the faith is to reveal, to proclaim and to deepen in the Christian vocation; thus, the calling which God addresses to each man in showing him the mystery of salvation and, likewise, the place which he must hold in reference to that mystery, as an adopted son in the Son.[129]

This dual aspect is succinctly brought to light in the Symbol of Faith, one of the most revealing expressions with which the Church has always responded to the call of God.[130]

Seen thus, the priestly ministry is presented with two demands which are virtually the two sides of the same coin.

In the first place, there is the missionary character of the transmission of the faith.

The ministry of the Word cannot be abstracted or distanced from the life of the people; indeed, it must make direct reference to the meaning of the life of man, of each man, and, therefore, must have a role in the most pressing questions present in the human conscience.

On the other hand there exists a demand of authenticity and of conformity with the faith of the Church, guardian of the truths concerning God and man.

So it must be carried out with extreme responsibility, aware that it entails a question of the greatest importance which concerns the life of man and the meaning of his existence.

For an effective ministry of the Word, the priest, aware of this context, will highlight the testimony of life, which reveals the power of the love of God and gives authenticity to his words.

Moreover, he will keep in mind the explicit preaching of the mystery of Christ to the faithful, to non-believers and to non-Christians; of the catechism, which is the ordered and organic exposition of the doctrine of the Church; of the application of revealed truth to specific cases.[131]

The awareness of the absolute necessity of being founded on and of "remaining" faithful to the Word of God and Tradition in order to be true disciples of Christ and to know the truth (cf. Jn 8:31-32) has always accompanied the history of priestly spirituality and has also been authoritatively expressed by Vatican Council II.[132]

Above all for contemporary society, marked by theoretical and practical materialism, by subjectivism and scepticism, it is necessary that the Gospel be presented as "the power of God unto salvation to everyone who believes" (Rom 16).

Priests, remembering that "the faith depends on hearing, and on hearing the Word of Christ" (Rom 10:17), devote all of their energy to correspond to this mission which is primary in their ministry.

These, in fact, are not only witnesses, but also the heralds and transmitters of the faith.[133]

Such ministry, developed within the hierarchical community, enables him to authoritatively express the Catholic faith and give testimony of the faith of the Church.

The People of God, in effect, "is formed into one in the first place by the Word of the living God, which is quite rightly sought from the mouth of priests".[134]

In order to be authentic, the Word must be transmitted "without duplicity and without any dishonesty, but rather manifesting with frankness the truth before God" (2 Cor 4:2).

The priest will wisely avoid falsifying, reducing, distorting or diluting the content of the divine message.

His role, in fact, "is not to teach his own wisdom but the Word of God and to issue an urgent invitation to all men to conversion and to holiness".[135]

Preaching, therefore, cannot be reduced to the presentation of one's own thought, to the manifestation of personal experience, to simple explanations of a psychological,[136] sociological or humanitarian nature; nor can it excessively concentrate on rhetoric, so often found in mass-communication.

The awareness of one's own mission to proclaim the Gospel must always find concrete expression in pastoral activity.

Thus the diverse situations and settings in which he carries out his ministry will be vivified in the light of the Word of God.

In order to be effective and credible, the priest, within the perspective of the faith and his ministry, and with a constructively critical outlook, must be familiar with the ideology, language, cultural intricacies and the typologies diffused in the mass media and which, to a large part, conditions the attitudes of society.

Stirred by the Apostle who exclaimed: "Woe to me if I do not preach the Gospel!" (1 Cor 9:16), he must know how to use all of those means of communication which modern science and technology provide.

Certainly, not all depends on such means or human capacity, since divine grace can achieve its effects independently of the works of man.

However, in the plan of God, the preaching of the Word is, normally, the preferred channel for the transmission of the faith and for the mission of evangelization.

For all those who today are removed or are far from the message of Christ, the priest will hear the particularly urgent and anguished plea: "How are they to believe him whom they have not heard? And how are they to hear, if no one preaches?" (Rom 10:14).

To respond to such questions, he must feel personally bound to cultivate, in a particular way, a knowledge of Holy Scripture with a sound exegesis, principally patristic, and meditated on according to the various methods supported by the spiritual tradition of the Church, in order to obtain a living understanding of love.[138]

Catechetics plays a prominent role in this mission of evangelization, being the preferred instrument for the teaching and development of the faith.[140]

The priest, as a collaborator with the Bishop, has received the mandate and responsibility of encouraging, coordinating and directing the catechetical activity of the community with which he has been entrusted.

He must know how to integrate such activity into an organic project of evangelization, guaranteeing, above all, the communion of the catechesis of his community with the person of the Bishop, with the particular Church and with the universal Church.

In particular, he must know how to inspire precise and opportune responsibility and in catechesis, be it with members of the Institutes of Consecrated Life and societies of apostolic life, be it with the lay faithful,[141] to be adequately prepared, showing these the recognition and esteem for the catechetical task.

He must put special interest in caring for the initial and permanent formation of catechists, of associations and movements.

To the extent possible, the priest must be the forming in these a veritable community of disciples of the Lord which serves as a point of reference for those receiving instruction.

Master[142] and educator of the faith,[143] the priest will ensure that the catechism, especially where it concerns the sacraments, will be a primary part in the Christian education of the family, in religious instruction, in apostolic formation and movements, etc., and that it be brought to all the faithful: children, adolescents, adults, the elderly.

He will, moreover, know how to transmit the catechetical teaching using all those means, teaching aids and instruments of communication which can be of use to the faithful, in a manner proper to their character, capacity, age and condition in life, so as to teach them more fully the doctrine of the Church and to how apply it in the most fitting way.[144]

To such end, the priest has the Catechism of the Catholic Church as his principle point of reference.

48. The Eucharistic Mystery

If the service of the Word is the foundational element of the priestly ministry, the heart and vital centre of it is constituted, without a doubt, in the Eucharist, which is, above all, the real presence in time of the unique and eternal sacrifice of Christ.[146]

The sacramental memorial of the death and Resurrection of Christ, the true and efficacious representation of the singular redemptive Sacrifice, source and apex of Christian life in the whole of evangelization,[147] the Eucharist is the beginning, means, and end of the priestly ministry, since "all ecclesiastical ministries and works of the apostolate are bound up with the Eucharist and are directed towards it".[148]

Consecrated in order to perpetuate the Holy Sacrifice, the priest thus manifests, in the most evident manner, his identity.

There exists, in fact, an intimate rapport between the centrality of the Eucharist, pastoral charity, and the unity of life of the priest,[149] who finds in this rapport the decisive indications for the way to the holiness to which he has been specifically called.

If the priest lends to Christ, Most Eternal High Priest, his intelligence, will, voice and hands so as to offer, through his very ministry, the sacramental sacrifice of redemption to the Father, he should make his own the dispositions of the Master and, like him, live those for his brothers in the faith.

It is necessary to recall the irreplaceable value that the daily celebration of the Holy Mass has for the priest,[150] be it in the presence of other faithful or not.

He must live it as the central moment of his day and of his daily ministry, fruit of a sincere desire and an occasion for a deep and effective encounter with Christ, and he must take the greatest care to celebrate it with intimate participation of the mind and heart.

In a society ever more sensitive to communication through signs and images, the priest must pay adequate attention to all of that which can enhance the decorum and sacredness of the Eucharistic celebration.

It is important that, in such ceremonies, proper attention is given to

• the appropriateness and cleanliness of the place,
• the structure of the altar and tabernacle,[151]
• the dignity of the sacred vessels,
• the vestments,[152]
• the hymns,[153]
• the music,[154]
• the necessary silence,[155] etc.

These are all elements which can contribute to a better participation in the Eucharistic Sacrifice.

In fact, a lack of attention to the symbolic aspects of the liturgy and, even more, carelessness and coldness, superficiality and disorder, empty the meaning and weaken the process of strengthening the faith.[156]

Those who improperly celebrate the Mass reveal a weakness in their faith and fail to educate the others in the faith.

Celebrating the Eucharist well, however, constitutes a highly important catechesis on the Sacrifice.

The priest, then, in order to place at the service of the Eucharistic celebration all of his gifts and to render it vivifying in the participation of all of the faithful, must follow the rite established in the liturgical books approved by the competent authority, without adding, removing or changing anything.[157]

All Ordinaries, Superiors of Institutes of Consecrated Life, Moderators of societies of apostolic life and all other Prelates have the grave duty, besides that of being the first in example, of watching over the liturgical norms regarding the celebration of the Eucharist, so that they be faithfully observed in all places.

The centrality of the Eucharist should be apparent not only in the worthy celebration of the Sacrifice, but also in the proper adoration of the Sacrament so that the priest might be the model for the faithful also in devote attention and diligent meditation--whenever possible done in the presence of our Lord in the tabernacle.

It is hoped that the priests entrusted with the guidance of communities dedicate long periods of time for communal adoration and reserve the greatest attention and honour for the Most Blessed Sacrament of the altar, also outside of Holy Mass, over any other rite or gesture.

"Faith and love for the Eucharist will not allow Christ to remain alone in his presence in the tabernacle".[159]

A special time of Eucharistic adoration could be during the celebration of the Liturgy of the Hours, which constitutes a true prolongation, during the day, of the sacrifice of praise and thanksgiving which has the Holy Mass as its sacramental centre and source.

The Liturgy of the Hours, in which the priest, united to Christ, is the voice of the Church throughout the world, will be celebrated, even in community, when this be possible and in a proper way, so as to be "the interpreter and instrument of the universal voice which sings the glory of God and prays for the salvation of man".[160]

An exemplary solemnity of this celebration will be reserved to the canonical chapters.

51. Minister of Reconciliation

The Holy Spirit for the remission of sins is a gift from the Resurrection to the Apostles: "Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained." (Jn 20:21-23)

God has exclusively entrusted the work of reconciliation of man with God to his Apostles and to those who succeed them in the same mission.

Priests, then, by the will of Christ, are the only ministers of the Sacrament of Reconciliation.[161]

Like Christ, they are invited to call sinners to conversion and bring them back to the Father, by means of a merciful judgment.

Sacramental Reconciliation re-establishes friendship with God the Father and with all his sons in his family which is the Church, which, in turn, is rejuvenated and edified in all of its dimensions: universal, diocesan, parochial.[162]

In spite of the reality of a loss of the sense of sin, greatly extended in the culture of our times, the priest must practice, with joy and dedication, the ministry of the formation of consciences, pardon and peace.

Because of his office[164] and because of his sacramental ordination, the priest must dedicate time and to energy to hearing the confessions of the faithful,[165] who, as experience shows, come freely to receive this sacrament as long as there are priests available.

This goes even more so for churches in more frequented areas and for sanctuaries.

Here a fraternal and responsible collaboration with elderly priests and religious is possible.

Every priest must follow the ecclesial norm which defends and promotes the value of individual and personal confession, the upright accusation of sins in the direct colloquy with the confessor,[166] reserving the use of general confession and absolution to only extraordinary cases which fulfil the required conditions, in accord with the existing norms.[167]

The confessor will have a way of enlightening the conscience of the penitent with words which, however brief, will be appropriate for that particular situation, and thus enhance a renewed personal orientation toward conversion and make a deep impression upon his spiritual journey, also through the imposition of an opportune penance.[168]

In each case, the priest must know how to maintain the celebration of Reconciliation on a sacramental level, overcoming the danger of reducing it to a purely psychological or simply formalistic act.

Like any good faithful, the priest also needs to confess his own sins and weaknesses.

He is the first to realize that the practice of this sacrament reinforces his faith and charity toward God and his brothers.

In order to effectively reveal the beauty of Penance, it is essential that the minister of the sacrament offer a personal testimony preceding the other faithful in living the experience of pardon.

This constitutes the first condition for restoring the pastoral value of the Sacrament of Reconciliation.

In this sense, it is good for the faithful to see and know that their priests go to confession regularly:[170] "the entire priestly existence falls into decay if there is lacking, through neglect or for any other motive, the periodic recourse, inspired by true faith and devotion, to the Sacrament of Penance.

Along with the Sacrament of Reconciliation, the priest must also exercise the ministry of spiritual direction.

The rediscovery and extension of this practice, also in moments outside of the administration of Penance, is greatly beneficial for the Church in these times.[172]

The generous and active attitude of priests in practicing it also constitutes an important occasion for identifying and sustaining the vocations to the priesthood and to the various forms of consecrated life.

In order to contribute to the improvement of their spirituality it is necessary that they themselves practice spiritual direction.

By placing the formation of their soul in the hands of a wise fellow-member, they will enlighten the conscience, from the first steps in the ministry, and realize the importance of not walking alone along the paths of spiritual life and pastoral duties.

55. Priest for the Community

The priest is also called to meet demands, other than those already seen, within another realm of his ministry.

These demands concern the caring for the life of the community with which he has been entrusted and which is primarily expressed in his testimony of charity.

As pastor of the community, the priest exists and lives for it; he prays, studies, works and sacrifices himself for the community.

He is disposed to give his life for it, loving it as Christ does, pouring out upon it all his love and consideration,[173] lavishing it with all his strength and unlimited time in order to render it, in the image of the Church, Spouse of Christ, always more beautiful and worthy of the benevolence of God and the love of the Holy Spirit.

This spousal dimension of the priest as pastor will help him guide his community in service to each and every one of its members, enlightening their consciences with the light of revealed truth, wisely guarding the evangelical authenticity of the Christian life, correcting errors, forgiving, curing the sick, consoling the afflicted, and promoting fraternity.[174]

In order to be a good guide of his People, the priest must also be attentive to the signs of the times: those larger and deeper ones which concern the universal Church and its sojourn in the history of man, and those which more closely affect the specific situation of a particular community.

This discernment requires the constant and correct study of theological and pastoral problems, and the exercise of a knowledgeable reflection on the social, cultural and scientific data presented to our epoch.

In carrying out their mission, priests must know how to transfer these demands into a constant and sincere attitude of and thus will always work within a bond of communion with the Pope, Bishops, other brothers in the priesthood, as well as with the faithful consecrated through the profession of the evangelical counsels and with the lay faithful.

57. Steadfast Will of the Church

Convinced of the profound theological and pastoral motives upholding the relationship between celibacy and the priesthood, and enlightened by the testimony which confirms to this day, in spite of painful negative cases, its spiritual and evangelical validity, the Church has reaffirmed in Vatican Council II and repeatedly in teachings of the Pontifical Magisterium the "firm will to maintain the law Which requires celibacy freely chosen and perpetual for candidates to priestly Ordination in the Latin rite".[176]

Like any evangelical value, consecrated celibacy should be seen as that liberating novelty which the world, especially today, demands as a radical testimony that following Christ is a sign of the eschatological reality.

"Not all can understand it, but only those to whom it has been given. For there are eunuchs who were born so from their mother's womb; and there are eunuchs who were made so by men; and there are eunuchs who have made themselves eunuchs for the kingdom of heaven. He that can understand, let Him understand" (Mt. 19:10-12).[177]

To live with love and generosity the gift received, it is particularly important that the priest understand from the beginning of his seminary formation the theological and spiritual motives of ecclesiastical discipline on celibacy.[178]

This particular gift of God demands the observance of chastity, the perfect and perpetual continence for the Kingdom of heaven, so sacred ministers can more easily adhere to Christ with an undivided heart and dedicate themselves more freely to the service of God and man.[179]

The ecclesiastical discipline manifests, even before the subject expresses his will to be so disposed, the will of the Church and finds its ultimate reason in the intimate bond which celibacy has with holy Ordination, which shapes the priest to Jesus Christ Head and Spouse of the Church.[180]

The letter to the Ephesians (cf 5:25-27) shows a strict rapport between the priestly oblation of Christ (cf 5:25) and the sanctification of the Church (cf 5:26), loved with a spousal love.

Sacramentally inserted into this priesthood of exclusive love of Christ for the Church, His faithful Spouse, the priest expresses this love with his obligation of celibacy, which also becomes a fruitful source of pastoral effectiveness.

Celibacy, therefore, is not an external effect placed upon the priestly ministry, nor can it be simply considered as an institution laid down by law, because those who receive the Sacrament of Holy Orders do so with full freedom and conscience,[181] after years of preparation, and profound reflection and diligent prayer.

Along with the firm conviction that Christ grants them this for the good of the Church and for the service of others, the priest assumes it for his entire life, and it strengthens his will with regard to the promise already made during the rite of deaconal Ordination.[182]

For these reasons, ecclesiastical law, on one hand, confirms the gift of celibacy showing it to be in intimate connection with the sacred ministry in its dual dimension of rapport with Christ and with the Church; and, on the other hand, safeguards the freedom of those who assume it.[183]

The priest, then, consecrated to Christ with a new exalted title,[184] must be well aware that he has received a gift with a specific juridical bond which he is morally bound to observe.

This bond, freely assumed, has theological and moral characteristics which are prior to the juridical characteristics, and is a sign of that spousal reality present in sacramental Ordination.

Celibacy, then, is a gift of self "in" and "with" of Jesus Christ to his Church and expresses the service of the priest to the Church "in" and "with" the Lord.[186]

It would be entirely immature to see celibacy as "a tribute to be paid to the Lord" in order to receive Holy Orders rather than "a gift received through his mercy",[187] as the free and welcomed choice of a particular vocation of love for God and others.

The example is Christ, who in going against what could be considered the dominant culture of his time, freely chose to live celibacy.

In following him the disciples left "everything" to fulfill the mission entrusted to them (Lk 18:28-30).

In today's cultural climate, often conditioned by a vision of man lacking in values and incapable of giving a complete, positive and liberating sense to human sexuality, the question of the value and meaning of priestly celibacy is often presented, or at least the question of its strict rapport with ministerial priesthood.

Difficulties and objections have always accompanied, throughout history, the decision by the Latin Church and some Oriental Churches to confer ministerial priesthood only on those men who have received from God the gift of chastity in celibacy.

The difficulties which some present even today[189] are often founded on pretentious arguments, for example that of an abstracted spiritualism or claiming that continence leads to indifference or disdain for sexuality, or they start from the consideration of difficult and painful cases, or even generalize particular cases.

This denies, however, the testimony offered by the great majority of priests, who live their celibacy with internal freedom, rich evangelical motivation, spiritual depth, all in a panorama of strong and joyful fidelity to their vocation and mission.

It is clear that in order to guarantee and protect this gift in a climate of serenity and spiritual progress, possible difficulties for the priests should be avoided by use of appropriate measures.[190]

It is necessary, therefore, that priests conduct themselves with due prudence in dealing with those whose familiarity could be a possible danger for fidelity to this gift or could cause scandal amongst the faithful.[191]

In particular cases, he must submit to the judgment of the Bishop, who has the obligation to establish precise rules in this matter.[192]

Priests, then, must not fail to follow those ascetical norms which are proven by the Church's experience and which are demanded even more in present-day circumstances.

In this way they may prudently avoid frequenting places, attending shows or reading materials which constitute a danger to the observance of celibate chastity.[193]

In making use of means of social communication, whether as pastoral aids or for leisure, they must observe the necessary discretion and avoid anything which could harm their vocation.

61. Basis of Obedience

Obedience is a priestly value of primary importance.

The very sacrifice of Christ on the Cross acquired salvific value and significance through his obedience and his fidelity to the will of the Father.

He was "obedient to death, and death on the Cross" (Phil 2:8). The Letter to the Hebrews also points out that Jesus "learned obedience from the things that He suffered" (Heb 5:8).

It could be said, then, that obedience to the Father is the very heart of the Priesthood of Christ.

Like Christ's, the priest's obedience expresses the will of God which is made manifest to the priest through his legitimate Superiors.

This availability must be understood as a true act of personal freedom, the result of a choice continually deepened in the presence of God in prayer.

The virtue of obedience, intrinsically required by the sacrament and by the hierarchical structure of the Church, is clearly promised by the clergy, first in the rite of diaconal Ordination, and then in priestly Ordination.

With it the priest strengthens his will of submission, thus participating in the dynamics of the obedience of Christ made Servant obedient to death on the Cross (Phil 2:7-8).[195]

In contemporary culture the value of the individual's subjectivity and autonomy is emphasized, as if intrinsic to one's dignity.

This value, in itself positive, if made absolute and claimed outside of its just context, assumes a negative value.[196]

This attitude could also be manifested in ecclesial circles, and in the very life of the priest whenever his activities in the service of the community become reduced to a subjective realm.

In reality, the priest, by the very nature of his ministry, is at the service of Christ and the Church.

Priests have a "special obligation to show reverence and obedience to the Supreme Pontiff and to their own Ordinary.[198]

In virtue of his belonging to a determined presbyterate, the priest is charged with the service of a particular Church, in which the principle and foundation of unity is the Bishop[199] who has all the ordinary, proper and immediate authority required for the exercise of his pastoral office.[200]

This hierarchical subordination, required by the sacrament of Holy Orders, finds its ecclesiological-structural fulfilment in reference to one's own Bishop and to the Roman Pontiff, ordinary of the universal Church and thus of each particular Church.[201]

The obligation to follow the Magisterium in matters of faith and morals is intrinsically united to all the functions which the priest must perform in the Church.

Dissent in this area is to be considered grave, in that it produces scandal and confusion among the faithful.

No one is more aware than the priest of the fact that the Church needs norms.

In fact, since the Church's hierarchical and organic structure is visible, the exercise of its functions, divinely entrusted, especially those concerning its guidance and the celebration of the sacraments, must be adequately organized.[202]

As for the ministry of Christ and of his Church, the priest generously takes on the duty to faithfully fulfill each and every norm, avoiding any sense of partial compliance according to subjective criteria, which creates division and has damaging effects upon the lay faithful and public opinion.

Indeed, "canonical laws, by their very nature, demand observance" and require "that which is mandated by the head be observed by the members".[203]

In order to achieve a real obedience which will nourish ecclesial communion, those who are in authority (Ordinaries, religious Superiors,

Moderators of societies of apostolic life), other than offer their necessary and constant personal example, must exercise their own institutional office with charity, be it in anticipating or properly requesting the adhesion to each disposition 204

Among the many aspects of the question, the one concerning liturgical norms merits special attention in our times.

Liturgy is the exercise of the priesthood of Jesus Christ,[205] "the summit to which all action of the Church is directed; it is also the fount from which all her power flows".[206]

This constitutes an ambit in which the priest should have particular awareness of being a minister and faithfully obeying the Church.

"The ordering and guidance of the sacred liturgy depends solely on the authority of the Church, namely, that of the Apostolic See, and, as provided by law, that of the diocesan Bishop".[207]

Therefore, in such matter, he must not add, remove or change anything by his own initiative.[208]

This is especially true for the celebration of the sacraments, which are acts of Christ and the Church by excellence, and which the priest administers in the person of Christ and in name of the Church for the good of the faithful.[209]

It is essential that priests, in exercising their ministry, not only participate responsibly in the creation of pastoral plans which the Bishop (with the cooperation with the Council of Priests)[210] determines; they must also develop their own communities in harmony with these plans.

Creativity, that spirit of initiative proper to a well-formed priest, will not only be unrestrained but can also be used to full advantage in pastoral effectiveness.

In a secularized and materialistic society, where the external signs of sacred and supernatural realities tend to disappear, it is particularly important that the community be able to recognize the priest, man of God and dispenser of his mysteries, by his attire as well, which is an unequivocal sign of his dedication and his identity as a public minister.[211]

The priest should be identifiable primarily through his conduct, but also by his manner of dressing, which makes visible to all the faithful, indeed and to all men,[212] his identity and his belonging to God and the Church.

For this reason, the clergy should wear "suitable ecclesiastical dress, in accordance with the norms established by the Episcopal Conference and the legitimate local custom".[213]

This means that the attire, when it is not the cassock, must be different from the manner in which the laity dress, and conform to the dignity and sacredness of his ministry.

The style and colour should be established by the Episcopal Conference, always in agreement with the dispositions of the universal law.

Because of their incoherence with the spirit of this discipline, contrary practices cannot be considered legitimate customs and should be removed by the competent authority.[214]

67. Poverty as Availability

The poverty of Christ has a salvific scope.

Christ, being rich, became poor for us, that by his poverty we might become rich (cf 2 Cor 8:9). The letter to the Philippians reveals the rapport between the giving of oneself and the spirit of service which should enliven the pastoral ministry.

St. Paul says that Jesus did not consider "being equal to God a thing to be clung to, but emptied himself, taking the nature of a slave" (Phil 2:6-7).

A priest could hardly be a true servant and minister of his brothers if he were excessively worried with his comfort and well-being.

Through his condition of poverty, Christ manifested that he has received everything from eternity from the Father and all to him is restored in a complete offering of his life.

The example of Christ should lead the priest to conform himself to Him, With an interior detachment as to the goods and riches of the world.[216] The Lord teaches us that the true goodness is God and that true richness is reaching eternal life: "For what does it profit a man, if he gain the whole world, but suffer the loss of his own soul? Or what will a man give in exchange for his soul?" (Mk 8:36-37).

The priest, whose inheritance is the Lord (Num 18:20), knows that his mission, like that of the Church, is carried out in the middle of the world and that created goods are necessary for the personal development of man.

However, he Will use these goods with a sense of responsibility, moderation, upright intention and detachment, precisely because he has his treasure in heaven and knows that all should be used for building the Kingdom of God (Lk 10:7; Mt 10:9-10; 1 Cor 9:14; Gal 6:6).[217]

Therefore, the priest will deny himself those worldly activities which are not in keeping with his ministry.[218]

Remembering, moreover, that the gift he has received is gratuitous, he must be disposed to give in like manner (Ml 10:8; Acts 8:18-25),[219] and to use what he receives from the exercise of his office for the good of the Church and works of charity, after having provided for his honest sustenance.[220]

The priest, although not having assumed poverty as a public promise, must lead a simple life and avoid anything which could have an air of vanity,[221] voluntarily embracing poverty to follow Christ more closely.[222]

In all aspects (living quarters, means of transportation, vacations, etc.), the priest must eliminate any kind of affectation and luxury.[223]

68. Imitating the Virtues of our Mother

There is an "essential rapport...between the Mother of Jesus and the priesthood of the ministry of the Son", stemming from the existing one between the divine maternity of Mary and the priesthood of Christ.[224]

In light of such a rapport, Marian spirituality is rooted in every priest.

Priestly spirituality could not be considered complete if it were to fail to include the message of Christ's words on the Cross, in which He conferred his Mother to the beloved disciple, and, through him, to all priests called to continue his work of redemption.

Like John at the foot of the Cross, every priest has been entrusted, in a special way, with Mary as Mother (cf Jn 19:26-27).

Priests, who are among the favoured disciples of Jesus, crucified and risen, should welcome Mary as their Mother in their own life, bestowing her with constant attention and prayer.

The Blessed virgin then becomes the Mother who leads them to Christ, who makes them sincerely love the Church, who intercedes for them and who guides them toward the Kingdom of heaven.

Every priest knows that Mary, as Mother, is also the most distinguished modeller of his priesthood, since it is she who moulds the priestly soul, protects it from dangers, from routine and discouragement, and maternally safeguards it, so he may grow in wisdom, age and grace, before God and men (cf Lk 2:40).

But they are not devout sons if they do not know how to imitate the virtues of Mary.

The priest will look to Mary to be a humble, obedient and chaste minister and to give testimony of charity in the total surrender to God and to the Church.[225]

Masterpiece of the priestly Sacrifice of Christ, the Blessed virgin represents the Church in the purest way, "with neither stain nor blemish", completely "holy and immaculate" (Eph 5:27).

This contemplation of the Blessed virgin places before the priest the ideal to which the ministry in his community should lead, so that this be a "wholly glorious Church" (ibid.) through the priestly gift of his very life.