Does the nature of the priesthood matter? I found myself
pondering this question along with some friends of mine when it came out last
week that my bishop was allowing the Episcopalians to use one of our Catholic
parishes for the invalid consecration of a woman to the office of bishop. A
public outcry ensued, and in a great act of charity on the part of the
Episcopalians, they graciously decided to move the ceremony to another church;
presumably one where their doctrine of holy orders is not as diametrically
opposed as it is to our own. They did not want to cause division within our
ranks, which is absolutely to their credit.
In light of this situation, very serious questions arose about
the nature of the priesthood. Does it matter how we understand the ministerial
priesthood? Do we have an obligation to defend and protect the dignity of the
priesthood? If we are serious about how the Catholic Church understands her
priesthood—which is that it is reserved for men alone because it was instituted
by Christ at the Last Supper and that an ontological change takes place at
ordination which allows them to act in persona Christ—then it should
matter how we approach the priesthood as Catholics and in our relationships
with our Protestant brothers and sisters.
What seems to become more and more apparent with each passing day
is that there is very real confusion about what the priesthood actually is and
how it is to be understood by not only the laity, but by many priests
themselves. For decades priests have largely been reduced to glorified social
workers or administrators and fundraisers. Every diocese has the priests
everyone knows are moved around because they know how to raise money.
This may be necessary, but it also serves to undermine the nature
of the priesthood and those priests in their mission. It creates cynicism among
the flock and further widens the laity’s misunderstanding of who a priest is
meant to be in their lives. Is he a fundraiser and administrator or is he
primarily an alter Christus and spiritual father who is supposed to be
calling and leading us into communion with the Most Holy Trinity so that we can
become saints?
Most average parishioners would probably not have a lot to say
about their priest except he is a “nice guy” and leave it at that. The problem
with this superficial and dismissive reading of him is that it means the priest
is not able to fully execute his office of teaching, governing, and sanctifying
because his own flock does not understand his role. Being a “nice guy” who is
“always busy” is decidedly not what his sacred office means. This also means
that rather than seeing their priests as holy men who are leading them into
deeper communion with the Most Holy Trinity by their example, the priest is
reduced to a functionary or pure instrument—which he is to a certain extent—but
when the priest is just the man who allows parishioners to fulfill their
Sunday obligation and go on their merry way, then something is missing.
The Holy Sacrifice of the Mass is central to the priesthood. It
is the very reason the priesthood exists in order to proclaim the Word of God
and to confect the Holy Eucharist. This is—united with the celebration of the
other Sacraments and their call to pastoral charity—the mission entrusted to
them by God. They are called to love the flock with the heart of the Good
Shepherd and to lay down their lives in His service unto the Cross. As Kevin
Wells explains in his book The Priests We Need to Save the Church, ‘the
priest is called to be a libation united to Christ on the Cross continually
offered for the flock.’ Their mission is the salvation of souls. They share in
Christ’s salvific work through their ordination.
When a priest is reduced to administrator or social worker, this
central role is minimized, and it shows. Understanding the priesthood in such a
utilitarian fashion is part of the reason we are in the mess we are in in the
Church today. Parishioners see their priests as “extremely busy”, but typically
due to administrative tasks, not because he is spending extended periods of
time in prayer or at the hospital serving the sick.
Much of this is outside of the priest’s control and is as much a
source of frustration for them as it is for us in the laity. In fact, most of
what is going on in the priesthood is not necessarily the fault of the priests
themselves, since much of it has to do with how dioceses are operated and the
formation they were offered in seminary.
When the priest’s role is detached from the clear mission given
by Christ, we cannot be surprised when there is so much confusion about the
nature of priesthood within the Church. What is often missing between priests
and the faithful is an encounter with Christ through the person of the priest.
By virtue of the ontological change that takes place in a man
upon his ordination, a priest is the first opportunity for the faithful to
learn how to see Christ in another person. We are called to see Christ in all
people, but it is much more tangible in priests when their role is rightly
understood and lived.
The central role of the priest is word, sacrament, and pastoral
charity (Pastores Dabo Vobis, 26). This role, along with his prayer
life, should supersede any administrative tasks that are required. Yes, they
need to be done, but do all of them need to be done by the priest or could they
be done by members of the laity with those gifts? Priests extending themselves
to their very limits for the salvation of souls is what they are called to, but
far too many are over-extended by tasks that have very little to do with their
sacred office or their own spiritual development and the spiritual needs of the
flock. Much of this is dependent on bishops, rather than priests, since they
are beholden to how their particular diocese is run.
To minimize the sacred role of priests very quickly leads to a
loss of the need to protect it from error. If it is of no consequence, and
priests are merely social workers or administrators, then why get up in arms
about an invalid consecration of a woman in one of our churches? I know my own
bishop knows better than this, but many in the laity do not know understand the
priesthood, and the truth is, some priests may not. This means the faithful are
easily led astray by contradictory actions or teachings.
Rather than a strong defense and reverence for the priesthood,
many Catholics do not understand why it matters that only men can be priests,
why the Latin celibacy requirement is of deep significance, and the connection
between Christ in the priest and the Sacraments. They do not understand that in
each Mass they not only encounter Christ in the Eucharist, they encounter him
in the priest. Support of activities that directly contradict the Church’s doctrine
of holy orders further scandalizes the faithful and separates them even more
from who the priest is meant to be, and most importantly, who he
represents.
Allowing an invalid consecration of a woman—even though it was
not going to be within the Catholic hierarchy—to take place in one of our
parishes goes to the very heart of the priesthood, which then goes to the very
heart the Holy Eucharist. The priesthood cannot be understood apart from the
Holy Eucharist. If we undermine the priesthood, then we undermine the Holy
Eucharist, which is why nearly 70% of Catholics do not believe in the Real
Presence. There are limits as to what we should do as Catholics in the name of
unity and ecumenism. Undermining the priesthood further in an age of scandal and
corruption does even more damage.
Thankfully, the event was moved and even greater confusion
avoided, but many of the faithful in the diocese were frustrated about the
scandal that arose from it because of our deep love for the priesthood and
because we are already carrying the heavy weight of the sins of the hierarchy.
We don’t want to see further damage done to priests and the priesthood.
Defending the dignity and sacred nature of the priesthood should
be a priority for our leaders. They should be leading the faithful into a
deeper understanding of what their call to holy orders means, not supporting
actions that further sow confusion. It means protecting and defending the
priesthood from error. It also necessitates providing for the spiritual welfare
and well-being of our priests and a return to the central mission of the
priesthood.
Now is the time to reclaim the sacred role of the priest and
defend the dignity of the priesthood. Priests are not primarily administrators,
social workers, or fundraisers. They are not just the “nice guy” in vestments
greeting them on Sunday. They are men called by God to lay down their lives in
His service for the sake of the flock, so that all peoples may enter into
communion with the Most Holy Trinity. They are called to be Christ in a Fallen
world.
My children, we have come to the Sacrament of Orders. It is a Sacrament which seems to relate to no one among you, and which yet relates to everyone. This Sacrament raises man up to God. What is a priest! A man who holds the place of God — a man who is invested with all the powers of God. “Go,” said Our Lord to the priest; “as My Father sent Me, I send you. All power has been given Me in Heaven and on earth. Go then, teach all nations. . . . He who listens to you, listens to Me; he who despises you despises Me.” 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.”
Saint Bernard tells us that everything has come to us through Mary; and we may also say that everything has come to us through the priest; yes, all happiness, all graces, all heavenly gifts. If we had not the Sacrament of Orders, we should not have Our Lord. Who placed Him there, in that tabernacle? It was the priest. Who was it that received your soul, on its entrance into life? The priest. Who nourishes it, to give it strength to make its pilgrimage? The priest. Who will prepare it to appear before God, by washing that soul, for the last time, in the blood of Jesus Christ? The priest — always the priest. And if that soul comes to the point of death, who will raise it up, who will restore it to calmness and peace? Again the priest. You cannot recall one single blessing from God without finding, side by side with this recollection, the image of the priest.— St. John Vianney
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Photo by Mateus Campos Felipe on Unsplash
