Saturday, January 19, 2008
A Visible Sign: The Roman Collar
The Directory for the Ministry and Life of Priests, prepared by the Congregation for the Clergy and approved by Pope John Paul II on January 31, 1994 has this to say:
In a secularized and tendentiously materialistic society, where even the external signs of sacred and supernatural realities tend to bedisappearing, the necessity is particularly felt that the priest-man of God, dispenser of His mysteries-should be recognizable in the sight of the community, even through the clothing he wears, as an unmistakable sign of his dedication and of his identity as arecipient of a public ministry. The priest should be recognizable above all through his behavior, but also through his dressing in away that renders immediately perceptible to all the faithful, even to all men, his identity and his belonging to God and to the Church.
When collars were quickly taken off a few decades ago, the common argument proclaimed was, "What's really important is what's inside me . . . I don't need an article of clothing to define my priesthood".
Let us examine the importance of the Roman Collar.
The Roman Collar is a clerical collar that should be worn by all ranks of clergy. Bishops, priests, transitional deacons, and seminarians who have been admitted to candidacy for the priesthood (as is the case in the Diocese of Rome and many other Seminaries throughout the world). Apart from entirely exceptional circumstances, the non-use of clerical clothing on the part of the cleric can manifest a weak sense of his own identity as a pastor completely dedicated to the service of the Church.
Rev. Ken Collin's, explains that "clothing conveys a message. A business suit says, 'Money!' A police uniform says, 'Law!' A tuxedo says, 'Wedding!' Casual clothing says, 'Me!' Clericals say, 'Church!' "
A priest is never 'off-duty' when he puts on the Roman Collar. Any occassion he is in can be turned into a pastoral ministry. Whenever a priest has his collar one, he no longer needs words to explain his presence. It is unlikely that anyone would stop a Roman Catholic priest with his collar on from entering a hospital after visiting hours or bar him from crossing the yellow tape at an accident scene.
A priests' ministry is unending and there are no definate working hours. Casualness about being publicly identified as a priest of the Catholic Church may signify a desire to distance himself from his priestly vocation. The collar becomes 'workclothes,' which are put away when one is not 'on duty.' The functionalistic notion of the priesthood revealed by this attitude is in contradiction to the ontological configuration to Christ the High Priest conferred by priestly ordination. Furthermore, to have a 'split personality' is never healthy. No priest can temporarily put his priesthood on the shelf. To hide one's priesthood may often be symptomatic of a desire to engage in something sinful, or-at the very least-disedifying.
Archbishop Emeritus Gregory in his clericals
With this visible symbol of his sacred ministry around his neck, the priest allows the faithful to approach him no matter where he is; be it at the cafe having his morning cuppa or at the grocers picking up some provisions.
A person can make a confession and be reconcilled to God, a young teen may ask a quick question about the faith and be strengthened, an lost soul may come up to the priest and ask, “Father, what must I do to inherit eternal life?”, a businessman may receive a blessing before his flight, etc... Christ's faithful (and even those outside the fold) deserve nothing less. Lay people depend on their priests for spiritual support andstrength. They feel that something is not right when their priests try to blend into the crowd and, as it were, disappear.
Many priests often say that their people are adverse to the Collar. Well, trying to 'blend-in' isn't really the solution. Allowing the reactions of others affect the priest's decision to wear the collar is only allowing the problem to fester unresolved. Could it be that some think that what the collar signifies- Jesus Christ, the Catholic Church, the priesthood- are obstacles? Priests must relate to others as priests, never in spite of being priests.
"A white collar on a priest's neck should remind him of a ring and collar - his marriage to Christ and to the Church and giving his freedom to Christ, thus letting him control his life. We, priests, wear a collar because we want to be directed by Christ in all things. Please notice that our collars are white as opposed to our cassocks. In the background of a black robe it is a symbol of the light of resurrection. We go through the world giving up baubles and colours, living the hope of participation in the brightness of resurrection. This white collar in the background of our black dress is actually a sign of our desires and aspirations." Rev. Fr. Andrzej Przybylski.
We use symbols all the time, and need not be embarrassed by them. To obediently and humbly wear the collar expresses one's submission to the authority of God and his Holy Church.
Dear Rev. Fathers, please display the desire to manifest the presence of the Savior to a world gone mad... The reward is to be able to lead others to Christ is significant. Be aware that the priestly work you now do will not suffer but will be enhanced when you dress according to the venerable custom of the Church.
References & Acknowledgements:
- 'Why a Priest Should Wear His Roman Collar' by Reverend Gerald E. Murray.
- The Directory for the Ministry and Life of Priests, prepared by the Congregation for the Clergy and approved by Pope John Paul II on January 31, 1994.
- 'Why Clergy Should Wear Clericals' by Reverend Ken Collins.
Labels: Clerical Clothing/Cassock/Habit, Decree on the Ministry and Life of Priests, Priesthood, Thoughts
Tuesday, September 11, 2007
The Gospel of Hope
(By Pope John Paul II, Ecclesia in Europa)
In a special way priests are called by virtue of their ministry to celebrate, teach and serve the Gospel of hope. Through the Sacrament of Orders which configures them to Christ the Head and Shepherd, Bishops and priests must conform their whole life and all their activity to Jesus. By the preaching of the word, the celebration of the sacraments and their leadership of the Christian community, they make present the mystery of Christ, and in the exercise of their ministry they are called to prolong the presence of Christ, the One High Priest, embodying his way of life and making him visible in the midst of the flock entrusted to their care.
As men who are in the world yet not of the world (cf. Jn 17:15-16), priests are called in Europe's present cultural and spiritual situation to be a sign of contradiction and of hope for a society suffering from horizontalism and in need of openness to the Transcendent.
In this context priestly celibacy also stands out as the sign of hope put totally in the Lord. Celibacy is not merely an ecclesiastical discipline imposed by authority; rather it is first and foremost a grace, a priceless gift of God for his Church, a prophetic value for the contemporary world, a source of intense spiritual life and pastoral fruitfulness, a witness to the eschatological Kingdom, a sign of God's love for this world, as well as a sign of the priest's undivided love for God and for his people. Lived in response to God's gift and as a mastery of the temptations of a hedonistic society, it not only leads to the human fulfilment of those who are called to embrace it, but proves to be a source of growth for others as well.
Celibacy is esteemed in the whole Church as fitting for the priesthood, obligatory in the Latin Church and deeply respected by the Eastern Churches. In the present cultural context, it stands out as an eloquent sign which needs to be cherished as a precious good for the Church. A revision of the present discipline in this regard would not help to resolve the crisis of vocations to the priesthood being felt in many parts of Europe. A commitment to the service of the Gospel of hope also demands that the Church make every effort to propose celibacy in its full biblical, theological and spiritual richness.
Labels: Catholic Belief, Celibacy, Holy Father, Priesthood
Friday, August 17, 2007
Food for Thought: Where Lord?
In response to my queries, a certain Provincial Superior had this to say:
"I can full well understand that you feel attached to your diocese, especially if it identifies with your country. You may have to consider, though, that Christ invites us to leave all that is dear to us to follow Him with an uncompromising faith. If He has given you the sensibility for orthodoxy and liturgical depth, He has certainly an intent for you to fulfill."
Labels: Discernment, Liturgy, Priesthood, Seminary, Vocation
Thursday, July 26, 2007
The New Face of the Priesthood
It wasn't until after the reforms of the Second Vatican Council that the laity was allowed to have a more active role in ministry.
Though the Council continued to reserve the term "ministry" for clergy and reiterated the traditional teaching that ordained priests "are so configured to Christ the Priest that they can act in the person of Christ the head... in the authority by which Christ Himself builds up, sanctifies, and rules his body" (Decree on the Ministry and Life of Priests, 2), it also exhorted the priest to form communities made up of both men and women employed to for the good of the Church and of mankind. This chipped away the priestly chaste system and placed the priest as a brother among brothers called to "friendly and fraternal dealings with other men" (Decree on the Ministry and Life of Priests, 17).
The age old authoritarian model gave way to a newer, more participatory model. Lumen Gentium emphasises on the whole people of God and stressed on the equality of all Catholics regardless of vocation, dignity and commitment. This led to the framework for the new understanding of the Priesthood. Because of one common baptism, the Church reconized the common priesthood of the faithful.
As it was mentioned earlier, even though the term "ministry" was reserved to clergy, the Church saw that it was important to grant the laity an active part in the mission of the Church. Pope Paul VI's reforms revived the ancient ministries of lector and acolyte as a permanent ministry of the laity.
The New Order of Mass or Novus Ordo also left a deep effect on the image of ministry. The priest was given a new position, the vernacular was introduced, new 'ministers' cramped the sanctuary, etc... The Catholic's view of his/her priest would no longer be the same...
Previously the priest with his back to the people acted as a visible mediator between an awesome God and a prostrate people. Now facing the people from behind a "table", he invites them to prayer.
The authority of the priest has been diminished and replaced with the image of a leader encouraging the people to dialogue with God. The use of the vernacular emphasized this; the priest was no longer set apart to dialogue with God. And with other 'ministers' crowding the sanctuary, the priest no longer has a unique and exclusive minsitry.
Let us take a moment to recall the number of ministries there are in our parishes. Today, we have couples ministries, advocacy ministries, liturgical ministries, ministries to the sick and dying, etc... In his book, 'The Future of Ministry', Rev. Fr. John Coleman, S.J., writes, "Both ordained and inordained share ministry. The laity, far from being a residual catergory, now provide the generic term for, ministy, for which the ordained are a mere subspecies". I believe that the days when ordination meant the achievement of instant status are over: People no longer respect the collar without scrutinizing the wearer first. Everyone, ordained or not will be judged on his/her capabilities, performance, and experience.
Could the explosion of ministies be due to the simple fact that there aren't enough priests to do the job? I do not think so. Remember that some 40 odd years ago, the Bishops at the Second Vatican Council were feeling somewhat smug; they could boast of the Church's institutional vigor, the expanding parochal school systems, the increasing number of converts, overcrowded seminaries, et cetera...
The New Jersey Catholic News, Summer, reveals a grim picture for the Church today: Mass attendance has plummeted 66% in France, 54% in Holland, 50% in Italy and 40% in the USA, infant baptisms are down 50%, adult conversions 75%, while divorce rates among Catholics, along with birth control, have reached shocking proportions and Seminaries are being emptied; seminary enrolment in France declined by 83% from 1963 to 1973, inter alia (e.g. In third world mission countries, more than 50% of parishes do not have a resident priest).
So, is the increasing rate of ministries co-related to the priesthood? Frankly, I do not know. Whatever it is, it appears that the Church can no longer sustain the traditional model of the priesthood. There are forces trying to break the Church away from the clerical chaste mentality, and moving to favour of the laity taking up roles once reserved for the ordained and celibate, (male) Catholic priest.
In the September 2004 edition of the Catholic Digest, Peter Feuerherd revealed that a studies of American priests indicate that the newly ordained cling to tradition, while their elders- most of nwhom cut their ecclesial teeth in the aftermath of Vatican II- seek out innovation. This gap is visible in the presence or absence of the cassock. Associate Pastor Fr. Patrick Riegger who represents the younger generation of priests says that "there is a need for clerical symbolism". I have a proclivity to agree with Fr. Riegger (and other priests who share the same belief) on this point. In the post-concilar Church, the ministeral priesthood tends to be dissolved together with the common priesthood of the faithful. This can be harmful to both the laity and the clergy. Clergy may get caught up in things secular while the laity may desire to practice certain fucntions reserved strictly to the Ministerial Priesthood (I've seen it!).
One may say that the Cassok ain't a big deal but according to Dean Hoge, a professor of sociology at the Catholic University of America, says that "it (wearing the cassock) reflects deeper issues about how different generations of priests view their vocation".
Two different visions of the priesthood now clearly stand out. Clergy ordained during and in the immediate aftermath of the Council tend to interprete their role as Servant-leader; bringing forth lay people to do much of the parish work. While newly ordained priests are more likely to focus on their unique Sacramental role as Alter Christus.
In an age of indifference, Catholics (especially Clergy) have to be be distinct or different. Though the former model may fit well into our culture, it lacks clear distinctions like the foregoing of financial comforts, married life, sacrifices. N.B. Dean Hoge claims that those who embrace the cultic model are more likely to leave the priesthood.
So we've seen how the face priesthood has changed in the Church. We've also seen how the newer generation of priests rather revert to the 'old-face'. Even prominent author, Michael Rose, has taken up the cause of younger priests who embrace the theology of Pope John Paul II (and possibly Benedict XVI), saying that they are the hope of a Church beset by a breakdown in morality and loose approach to doctrine. What would the face of the priesthood be a decade or two down the road? What would you like to see?
Let us pray that all priests and future priests may always and everywhere think, act, and speak with the Church- the glorious spouse of Jesus Christ. That they may embrace their vocation and what come may for the sake of the salvation of souls. As Canon s1725 puts it, "Salus animarum suprema est lex" The salvation of souls is the highest law.
Amen.
Labels: Decree on the Ministry and Life of Priests, Lumen Gentium, Ministries, Priesthood, Second Vatican Council, Statistics
Tuesday, July 24, 2007
Consider Your Call
(By: Pope John Paul II)
Brothers, consider your call (1 Corinthians 1:26)
The Church must show its proper and authentic face in the daily striving for fidelity to God and to men. When it accomplishes such a mission with profound consistency, it becomes the favorable terrain for the birth of courageous choices of unreserved commitment for the Gospel and for the people of God.
By means of the special vocations the Lord assures the Church’s continuity and strength and, at the same time, he opens it to the old and the new needs of the world, so that the Church can be a sign of the living God and contribute to the building of the city of man as the civilization of love.
Every vocation is born, is nourished and develops in the Church and is linked to the Church in its origin, growth, purpose and mission. For this reason diocesan and parish communities are called to strengthen their commitment to vocations to the priesthood and the consecrated life, especially with the proclamation of the Word, the celebration of the sacraments and the witness of charity. They should also keep in mind some of the necessary conditions for an authentic pastoral care of vocations.
Labels: Holy Father, Priesthood, Religious, Vocation
Sunday, July 15, 2007
A Visible Sign: The Roman Collar
The Directory for the Ministry and Life of Priests, prepared by the Congregation for the Clergy and approved by Pope John Paul II on January 31, 1994 has this to say:
In a secularized and tendentiously materialistic society, where even the external signs of sacred and supernatural realities tend to bedisappearing, the necessity is particularly felt that the priest-man of God, dispenser of His mysteries-should be recognizable in the sight of the community, even through the clothing he wears, as an unmistakable sign of his dedication and of his identity as arecipient of a public ministry. The priest should be recognizable above all through his behavior, but also through his dressing in away that renders immediately perceptible to all the faithful, even to all men, his identity and his belonging to God and to the Church.
When collars were quickly taken off a few decades ago, the common argument proclaimed was, "What's really important is what's inside me . . . I don't need an article of clothing to define my priesthood".
Let us examine the importance of the Roman Collar.
The Roman Collar is a clerical collar that should be worn by all ranks of clergy. Bishops, priests, transitional deacons, and seminarians who have been admitted to candidacy for the priesthood (as is the case in the Diocese of Rome and many other Seminaries throughout the world). Apart from entirely exceptional circumstances, the non-use of clerical clothing on the part of the cleric can manifest a weak sense of his own identity as a pastor completely dedicated to the service of the Church.
Rev. Ken Collin's, explains that "clothing conveys a message. A business suit says, 'Money!' A police uniform says, 'Law!' A tuxedo says, 'Wedding!' Casual clothing says, 'Me!' Clericals say, 'Church!' "
A priest is never 'off-duty' when he puts on the Roman Collar. Any occassion he is in can be turned into a pastoral ministry. Whenever a priest has his collar one, he no longer needs words to explain his presence. It is unlikely that anyone would stop a Roman Catholic priest with his collar on from entering a hospital after visiting hours or bar him from crossing the yellow tape at an accident scene.
A priests' ministry is unending and there are no definate working hours. Casualness about being publicly identified as a priest of the Catholic Church may signify a desire to distance himself from his priestly vocation. The collar becomes 'workclothes,' which are put away when one is not 'on duty.' The functionalistic notion of the priesthood revealed by this attitude is in contradiction to the ontological configuration to Christ the High Priest conferred by priestly ordination. Furthermore, to have a 'split personality' is never healthy. No priest can temporarily put his priesthood on the shelf. To hide one's priesthood may often be symptomatic of a desire to engage in something sinful, or-at the very least-disedifying.
Archbishop Emeritus Gregory in his clericals
With this visible symbol of his sacred ministry around his neck, the priest allows the faithful to approach him no matter where he is; be it at the cafe having his morning cuppa or at the grocers picking up some provisions.
A person can make a confession and be reconcilled to God, a young teen may ask a quick question about the faith and be strengthened, an lost soul may come up to the priest and ask, “Father, what must I do to inherit eternal life?”, a businessman may receive a blessing before his flight, etc... Christ's faithful (and even those outside the fold) deserve nothing less. Lay people depend on their priests for spiritual support andstrength. They feel that something is not right when their priests try to blend into the crowd and, as it were, disappear.
Many priests often say that their people are adverse to the Collar. Well, trying to 'blend-in' isn't really the solution. Allowing the reactions of others affect the priest's decision to wear the collar is only allowing the problem to fester unresolved. Could it be that some think that what the collar signifies- Jesus Christ, the Catholic Church, the priesthood- are obstacles? Priests must relate to others as priests, never in spite of being priests.
"A white collar on a priest's neck should remind him of a ring and collar - his marriage to Christ and to the Church and giving his freedom to Christ, thus letting him control his life. We, priests, wear a collar because we want to be directed by Christ in all things. Please notice that our collars are white as opposed to our cassocks. In the background of a black robe it is a symbol of the light of resurrection. We go through the world giving up baubles and colours, living the hope of participation in the brightness of resurrection. This white collar in the background of our black dress is actually a sign of our desires and aspirations." Rev. Fr. Andrzej Przybylski.
We use symbols all the time, and need not be embarrassed by them. To obediently and humbly wear the collar expresses one's submission to the authority of God and his Holy Church.
Dear Rev. Fathers, please display the desire to manifest the presence of the Savior to a world gone mad... The reward is to be able to lead others to Christ is significant. Be aware that the priestly work you now do will not suffer but will be enhanced when you dress according to the venerable custom of the Church.
References & Acknowledgements:
- 'Why a Priest Should Wear His Roman Collar' by Reverend Gerald E. Murray.
- The Directory for the Ministry and Life of Priests, prepared by the Congregation for the Clergy and approved by Pope John Paul II on January 31, 1994.
- 'Why Clergy Should Wear Clericals' by Reverend Ken Collins.
Labels: Clerical Clothing/Cassock/Habit, Priesthood, Thoughts
Monday, June 25, 2007
Meeting: Spiritual Director
Made a 1.5 hour bus ride from the East to one of the North District Parishes to meet with my Spiritual Director. Since it had been some time since our last meeting, we spent the entire time discussing a wide range of issues. He placed much emphasis on the essentiality of holiness/purity in the life of an aspirant and maintained the importance of entering Seminary early should the Lord not call me to further my studies (ie. College, etc...).
Fr. ended our conversation with a quote from Bl. Mother Theresa, "we are called to be faithful, not successful."
Labels: Personal, Priesthood, Rants/Musings/Thoughts, Vocation, Vocations
Monday, June 4, 2007
'15 Steps' to Becoming a Seminarian
As promised, here's a rough guide as to how a candidate is admitted into the Seminary.
You may like to read: SFX Academic Prospectus 2007-2008.
The information presented below reflects the admission process for St. Fancis Xavier Major Seminary, Diocese of Singapore.
DISCERNMENT
Months 1 to 6
- Step 1: Attend vocation retreats and recollections
- Step 2: Journeying with appointed Vocation Discernment Director
- Step 3: Introduction to Seminary Fathers
Months 7 to 9
- Step 4: First personal interview with Fathers of Admission Board
- Step 5: Invitation to stay in the Seminary (weekend or one week)
April
- Step 6: Aspirant indicates his desire to be admitted
- Step 7: Psychological test
May
- Step 8: Second personal interview with Fathers of Admission Board & Preliminary deliberation of the Admission Board
June
- Step 9: 8-day discernment retreat
APPLICATION
July
- Step 10: Formal application to join the Seminary
August
- Step 11: Request confidential reports from referees
September
- Step 12: Medical examination and report
October
- Step 13: Final Deliberation of the Admission Board
November
- Step 14: Official interview with Bishop
December
- Step 15: Tender resignation to employer (if the candidate is working)
Janaury
- CANDIDATE IS ADMITTED
Prayer for Seminarians
O Jesus, Eternal High Priest,I offer You through Your Immaculate Mother Mary, Your Own Precious Blood, in all the Masses throughout the world, as petition for graces for all seminarians, Your future priests.
Give them humility, meekness, prudence, and a burning zeal for souls.
Fill their hearts with the gifts of the Holy Spirit. Teach them to know and love the Church, that they may always and everywhere speak, act, and think with her, the glorious spouse of Christ.
Teach them generosity and detachment from worldly goods; but above all, teach them to know You and to love the One and Only Eternal Priest.
Good Shepherd of Souls, hear this my prayer for saintly priests.v Amen.
(Taken from "Prayers for Today," published by Leaflet Missal Co.)
Labels: Prayer, Priesthood, Seminarian, Seminarians, Seminary, Vocation, Vocations
Thursday, May 31, 2007
SFX Seminary Academic Prospectus (2007-2008)
Here are some pieces of information I've extracted from the local seminary's- St. Francis Xavier Major Seminary- academic prospectus for the year 2007-2008.
Year 1: Initiation Year
A paranomic overview of the Church's teachings complemented with other courses such as language, human and growth development and communication skills.
Year 2-3: Philosophy Year
Understanding Man and the principles of living from a philosophical standpoint. Elementary biblical exegesis of Sacred Scriptures is initiated at this level, including books from the Old and New Testament
Year 3-7: Theology Cycle
Consists of Sacred Scripture and other essential theological subjects such as Dogmatic Theology, Moral Thoelogy, Sacraments, Spirituality and Pastoral Theology.
Admission Criteria
- Clergy Recommendation: Letter of recommendation and sponsorship from parish priest or priest in charge of Diocesan organization.
- Church Involvements: Applicant must be actively involved in diocesan or parish ministry
- Academic Requirements: At least General Cambridge Examination 'A' level or it's equivalent.
Examinations & Assessments
- Oral
- Written
- Assignment
- Class Presentation
Courses for 2008
Initiation Year
- Mystery of Salvation
- Divine Office
- Psalms
- Personal Growth & Relationship
- Introduction to Spirituality
- Speech and Communication I
- Methodology of Studies
- Latin
Philosophy Cycle
- Scripture: Introduction to New Testament, Gospel of Mark, Matthew, Luke, Acts
- Biblical Greek
- History of Philosophy: Ancient, Medieval, Modern, Contempory
- Cosmology
- Philosophical Anthropology
- Moral Philosophy
- Logic
- Speech and Communication II
- Psychology and Spirituality
- Non-Christian Religion: Islam, Buddhism
Theology Cycle
- Scripture: Pauline Literature, Catholic Epistles
- Christology
- Marialogy
- Protology
- Eschatology
- Ecclesiology
- Sacraments: Baptism, Confirmation, Holy Matrimony
- Fundamental Morals
- Bioethics
- Sexual Ethics
- Religious Ethics
- History and Theology of the Mass
- Church History: Reformation
- Patristics Fathers
- Mystical Theology
- Theology of Religion
- Theological Research
- Catechetics
- Pastoral Theology
- Speech and Communication III
Let us keep all our Seminarians in our prayers as they continue to discern the Lord's will in their lives. May they be holy and humble priests after the heart of Jesus Christ!
O Lord Jesus Christ, great High Priest, I pray that You call many worthy souls to Your holy priesthood. Enlighten the Bishop in the choice of candidates, the Spiritual Director in molding them, and the professors in instructing them. Lead the seminarians daily in Your unerring footsteps; so that they may become priests who are models of purity, possessors of wisdom and heroes of sacrifice; steeped in humility and aflame with love for God and man; apostles of Your glory and sanctifiers of souls. Amen.
Open to God's call for you? Pray for your own vocation:
God our Father, life is your gift to me. Through baptism, you invite me to share in the gift of my life in service to others. Be with me as I choose each day to show your presence in our world. Give me the courage and generosity to respond to your love, to your call. I pray especially for those who serve you as priests, brothers, sisters, deacons and lay ministers. Keep them close to you. Open the minds and hearts of many other men and women that they may accept your challenge to build the Kingdom. Amen.
Coming up next: What it takes to admitted to the Seminary.
UPDATE: '15 STEPS' to Becoming a Seminarian
Labels: Prayer, Priesthood, Seminarian, Seminary, Vocation, Vocations
Tuesday, May 29, 2007
History and Graces received from Altar Serving
For hundreds of years, the usage of altar servers has brought about countless priestly vocations. In the words of the Archbishop of Westminster, Bernard Cardinal Griffen, "To serve at the altar, as to sing in the choir, is next to the priesthood the highest privilege which a human can enjoy. He represents the faithful and takes a most intimate part in the rich treasures of the church's liturgy and ceremonial. Those sacred ceremonies should be carried out with devotion, dignity and attention to detail."
History:
An altar server is a lay assistant to the priest during the Mass or to other members of the clergy in other religious functions including Benediction and Eucharistic Adoration. An altar server is not to be confused with an acolyte. Before the Second Vatican Council, the acolyte was the highest of the minor orders, having duties including the lighting of the altar-candles, carrying the candles in procession, assisting the subdeacon and deacon, and the ministering of water and wine to the priest at Mass. Acolytes wore either the alb or the surplice over a cassock. The order of acolyte was conferred on a seminarian at a minor ordination. After the reforms of the minor orders in 1972, the acolyte survived but became one of two lay ministries (along with that of lector) instead of an order. Today, Indult Catholic societies such as the Institute of Christ the King Sovereign Priest and the Priestly Fraternity of St. Peter are still permitted to ordain seminarians to all the minor orders, including the acolytate. Therefore, the acolyte is not to be confused with the altar server even though the altar server can do the already mentioned duties of the acolyte.
In the post-Vatican II Church, an acolyte has all the responsibilities of an altar server except a few additional ones. The acolyte is also permanent extraordinary minister of Holy Communion and can also be entrusted with celebrating Exposition of the Blessed Sacrament. He is also the only lay minister who can do the purification of the vessels at Mass. Furthermore, an acolyte is given a priority to lead blessing ceremonies (Book of Blessings, Introduction, n. 18). In the absence of both a priest and deacon, the acolyte has priority to lead Sunday Celebrations (Directions for Sunday Celebrations in the Absence of a Priest, 1988, n. 30).
Traditionally, the role of altar server has always been reserved to males and rightfully so. By having males serve at the altar, a young man is better able to discern the priesthood since he is involved with the Liturgy. Personally, I support the return of an all-male group of altar servers for the entire Catholic Church. Some parishes are even returning to the practice of all-male altar servers. Historically, the role of altar server has always been reserved to males. In the Encyclical Allatae Sunt on July, 26, 1755, Pope Benedict XIV stated in paragraph 29:
Pope Gelasius in his ninth letter (chap. 26) to the bishops of Lucania condemned
the evil practice which had been introduced of women serving the priest at the
celebration of Mass. Since this abuse had spread to the Greeks, Innocent IV
strictly forbade it in his letter to the bishop of Tusculum: "Women should not
dare to serve at the altar; they should be altogether refused this ministry." We
too have forbidden this practice in the same words in Our oft-repeated
constitution Etsi Pastoralis, sect. 6, no. 21."
In 1970 the Vatican condemned female altar serving in Liturgicae instaurationes as well as in 1980's Inaestimabile donum. Not until a circular letter from the Congregation for Divine Worship and the Discipline of the Sacraments to presidents of episcopal conferences on March 15, 1994, did the Vatican officially allow female altar serving.
Graces:
To serve at the altar as an altar server is one of the greatest sources of graces. The altar server assists the priest at the Sacred Liturgy; he is privileged to walk into the sanctuary. Remember, the Mass is the Sacrifice of Calvary. It is not a memorial but rather the Mass truly is the Sacrifice of Calvary. For that reason, all altar servers must display the utmost respect and reverence. For example, each and every single time that the server walks past the Tabernacle, he is to genuflect on his right knee to our Lord who is truly present in the Eucharist.
All altar servers must listen attentively during the Mass and should remain in a state of prayer with their hands in a prayer position. Talking amongst each other is absolutely forbidden. Likewise, all altar servers should wear proper shoes and never flip-flops, sandals, boots, or gym shoes. An altar servers must also learn the proper name to all of the items used during the Liturgy. Such items are listed at the bottom of the webpage of the Altar Server Manual. Altar Servers must ensure that no particle of Our Lord's Body or Blood falls to the ground. With the use of the paten, altar servers perform an extremely important sacred ministry. They must ensure that no particle of the Eucharist is desecrated accidentally at any portion during the Mass. Furthermore, altar servers must know the basic prayers of the Mass at least in the vernacular and perhaps some of them in Latin. The altar server must have a basic understanding of the Catholic Faith and understand the Sacraments, especially the Eucharist.
Graces:
To serve at the altar as an altar server is one of the greatest sources of graces. The altar server assists the priest at the Sacred Liturgy; he is privileged to walk into the sanctuary. Remember, the Mass is the Sacrifice of Calvary. It is not a memorial but rather the Mass truly is the Sacrifice of Calvary. For that reason, all altar servers must display the utmost respect and reverence. For example, each and every single time that the server walks past the Tabernacle, he is to genuflect on his right knee to our Lord who is truly present in the Eucharist.
All altar servers must listen attentively during the Mass and should remain in a state of prayer with their hands in a prayer position. Talking amongst each other is absolutely forbidden. Likewise, all altar servers should wear proper shoes and never flip-flops, sandals, boots, or gym shoes. An altar servers must also learn the proper name to all of the items used during the Liturgy. Such items are listed at the bottom of the webpage of the Altar Server Manual. Altar Servers must ensure that no particle of Our Lord's Body or Blood falls to the ground. With the use of the paten, altar servers perform an extremely important sacred ministry. They must ensure that no particle of the Eucharist is desecrated accidentally at any portion during the Mass. Furthermore, altar servers must know the basic prayers of the Mass at least in the vernacular and perhaps some of them in Latin. The altar server must have a basic understanding of the Catholic Faith and understand the Sacraments, especially the Eucharist.
To all altar servers, please take these suggestions to heart. I strongly suggest you read the words expressed on the article Advice for Altar Servers. Remember, as an altar server, you stand next to the priest who stands at the Cross of Calvary. At the Consecration, you stand near the altar on which the Bread and Wine become Jesus Christ. You should humble yourself and bow your head before the power of God. You are assisting at the Holy of Holies. Display reverence and worship Our God. Undoubtedly, altar servers receive countless blessings from Almighty God from serving devoutly at Mass. Even attending Holy Mass is the source of numerous graces. It is certainly more grace-filled for altar servers.
Prayer before Serving:
Heavenly Father, we ask your blessing upon us, that we may serve at your altar with reverence, attention, and love, in order to draw others to do the same. We ask this through Christ our Lord. Amen.
Additional Information:
- Advice for Altar ServersHandbook for Servers by the Archconfraternity of Saint Stephen
- How to Serve the Latin Mass by Rev. H.E. Calnan, D.D.
- Manual for Altar Servers by CEI Publishing
- "Prayer Book for Young Catholics" by Fr. Robert J. Fox
"To serve is beautiful,but only if it is done with joy
and a whole heartand a free mind." Pearl S. Buck
Labels: Altar, Altar Serving, Links, Liturgy, Prayer, Priesthood
Tuesday, May 22, 2007
SFX Vocation Retreat: Testimonial & Thanksgiving
+ JMJ
It has been a while since I returned from the Major Seminary Vocation Retreat, here's a short testimonial and thanksgiving letter:
Praised be the God and Father of our Lord Jesus Christ who has blessed us with every spiritual blessing in the beloved!
Father Rector, William Goh, mentioned in his first talk during the retreat that there must have been an impetus- divine or otherwise- that made all of us sign up for and attend the retreat. I think he is very right. Thorugh the illumination of the Holy Spirit, we have been blessed with the Lord's sanctifying grace; making us worthy spend an entire weekend basking in His presence.
Faithful readers of this blog, Deo Juvante, and Holy Vocations, would know my impetus for signing up for the retreat; so I shan't dwell on it here...
I've visited the Major Seminary, the Redemptorist Seminary, as well as the Carmelite Friar's Monestary on several occassions. Each time, it is a sense of peace and belonging. The fraternal warmth and charity displayed by both the brothers and formators have made my stays very pleasant. Time and time again as I vist the Seminary, I feel a sense of affirmation and belonging. How many people are likely to feel the same? I mean, being 'isolated' in the forests of Ponggol.
Before the retreat as I was discerning the chrisms, I didn't know if what appealed to me was due to my personal want(s) or desire(s), or if it was something that God wanted. It has been hard for me to discern between what God wants and what I am so attracted to personally. Therefore, it was by providence that Fr. William Goh shared some information that allayed some of my confusion(s) and mixed feelings.
After the retreat, I was affirmed that (those who read my post 'Fiat Volunta Tua' would have come across the following quote) "the priesthood is not for us or for our personal satisfaction and delight. Rather, it is for the service of the Church and souls: God calls men to be priests so that he will be able to make himself present "in the flesh" in the Eucharist for all who need him. He makes men priests so that all who need their sins forgiven can go to them and be cleansed of their sins. He makes men priests so that the sick can be strengthened with the Sacraments, so that his word will be preached, so that people will receive hope and be renewed through their work and service... He makes priests so that the poor and abandoned may be administered to.
Therefore, I shouln't let my own emotions get in the way of my discernment.
I would like to thank:
- God the Father for giving us the opportunity to discern His will together as one body; united in the Christ that cannot be divided,
- Rev. Fr. Willaim Goh (Rector and Formator); though I didn't get a chance to speak to him personally. God had indeed used him as an instrument in answering some of the doubts and queries in my heart.
- I also thank God for the Seminarians, especially Br. Jude David who had sent me many messages, inviting me to the retreat; I wouldn't have gone otherwise due to my heavy workload.
To quote Dominic Hutt (one of the retreatants) in his testimony, may we all someday "sing praises and walk through those seminary doors".
Amen. So I hope. So may it be.
Pro Eccelesia et Pontifice,
J-PDM
St. Rita of Cascia
Labels: Photos, Priesthood, Retreat, Seminarians, Seminary, Testimonials, Thanksgiving, Vocation
Thursday, May 17, 2007
Rev. Fr. Andrzej Przybylski on the Black Cassock
(My emphasis added)
The day when I received a priestly dress was a unique event for me. Although I did not become a priest then (actually we received cassocks at our III year of studies in the seminary), we belonged to clergy in the eyes of the world and people. It was a marvellous day! Some people began greeting Christ when they saw me, and they began sharing their problems. Thanks to the cassock I became a visible sign of a special belonging to God. Therefore, I support the defenders of clerical clothing and although I know that it is not true that 'clothes make the man' I miss the times when wearing a cassock was a normal and daily habit. I like wearing my cassock very much.
Naturally, in the first centuries of Christianity (for over four centuries) priests wore the same clothes as ordinary people. The tunics were normal clothes. When it was fashionable to wear shorter robes some priests kept tunics, and thus they stood out from other people. The Synod of Braga, AD 572, ordered priests to wear different clothes when they went out. The tradition of wearing cassocks was established over a very long period. At the turn of the 15th and the 16th centuries there was a custom of wearing robes called 'révérend' (the word derives from Romance languages). In those times men used to wear robes, especially the gentry liked wearing long dresses: the zupan (a long coat lined with cloth of gold) and the kontusz (an overcoat with split sleeves) and belts. The clerical clothing was established in the 17th and the 18th centuries. The colour of the cassock was connected with the hierarchy of clergy, which has remained up till now: the pope wears a white cassock, cardinals wear red (scarlet) ones, bishops wear amaranth red ones and priests wear black ones. You are right that black is associated with sorrow but in the case of priestly robe this colour has another symbolic meaning. A black cassock is to remind a priest that he 'dies to the world' every day and immerses in eternity. Blackness also symbolizes giving up bright colours and thus giving up what the world brings, its glittering, honours and entertainment.
The clerical collar is an important item of clerical clothing. Our students used to ask me: why is this white belt on you neck called a clerical collar although it is not colourful (in Polish 'koloratka' means colourful)? The word derives from Latin collare meaning a collar (also called a dog collar). A white collar on a priest's neck should remind him of a ring and collar - his marriage to Christ and to the Church and giving his freedom to Christ, thus letting him control his life. We, priests, wear a collar because we want to be directed by Christ in all things. Please notice that our collars are white as opposed to our cassocks. In the background of a black robe it is a symbol of the light of resurrection. We go through the world giving up baubles and colours, living the hope of participation in the brightness of resurrection. This white collar in the background of our black dress is actually a sign of our desires and aspirations.
See how meaningful our robes are and therefore I am sad to see that priests wear cassocks less and less frequently since a cassock itself has proclaimed the most important truths of our faith. And by the way, we, priests, wear trousers under the cassock and it is not a rule that every cassock has 33 buttons.
Naturally, in the first centuries of Christianity (for over four centuries) priests wore the same clothes as ordinary people. The tunics were normal clothes. When it was fashionable to wear shorter robes some priests kept tunics, and thus they stood out from other people. The Synod of Braga, AD 572, ordered priests to wear different clothes when they went out. The tradition of wearing cassocks was established over a very long period. At the turn of the 15th and the 16th centuries there was a custom of wearing robes called 'révérend' (the word derives from Romance languages). In those times men used to wear robes, especially the gentry liked wearing long dresses: the zupan (a long coat lined with cloth of gold) and the kontusz (an overcoat with split sleeves) and belts. The clerical clothing was established in the 17th and the 18th centuries. The colour of the cassock was connected with the hierarchy of clergy, which has remained up till now: the pope wears a white cassock, cardinals wear red (scarlet) ones, bishops wear amaranth red ones and priests wear black ones. You are right that black is associated with sorrow but in the case of priestly robe this colour has another symbolic meaning. A black cassock is to remind a priest that he 'dies to the world' every day and immerses in eternity. Blackness also symbolizes giving up bright colours and thus giving up what the world brings, its glittering, honours and entertainment.
The clerical collar is an important item of clerical clothing. Our students used to ask me: why is this white belt on you neck called a clerical collar although it is not colourful (in Polish 'koloratka' means colourful)? The word derives from Latin collare meaning a collar (also called a dog collar). A white collar on a priest's neck should remind him of a ring and collar - his marriage to Christ and to the Church and giving his freedom to Christ, thus letting him control his life. We, priests, wear a collar because we want to be directed by Christ in all things. Please notice that our collars are white as opposed to our cassocks. In the background of a black robe it is a symbol of the light of resurrection. We go through the world giving up baubles and colours, living the hope of participation in the brightness of resurrection. This white collar in the background of our black dress is actually a sign of our desires and aspirations.
See how meaningful our robes are and therefore I am sad to see that priests wear cassocks less and less frequently since a cassock itself has proclaimed the most important truths of our faith. And by the way, we, priests, wear trousers under the cassock and it is not a rule that every cassock has 33 buttons.
Labels: Clerical Clothing/Cassock/Habit, Priesthood
Monday, May 14, 2007
Christ's Representative
By Rev. Fr. Marcial Maciel, LC
Because the image of the priest has been thoroughly disparaged in popular culture, many Catholic parents have a distorted opinion of the clergy. We have seen how systematic campaigns, orchestrated by certain groups with the help of the mass media, ridicule religious conviction in general and often strive to portray the Catholic priest as an absurd or irrelevant individual. Perhaps this explains why each year we witness the loss of promising vocations due to the inexplicable resistance of some parents who oppose their sons’ priestly calling.
Therefore, it is important that you promote an appreciation for the priest as Christ’s representative among men. Thankfully, there already exists among numerous families a sincere respect for the priest and an esteem for the priestly vocation. Frequently, I meet young couples who express their hope of having one or more of their sons become priests. Yet this work must continue if we wish to offset the attacks which the priesthood suffers today attacks which damage the Church by tearing down the image of the priest in the eyes of the Catholic faithful.
Because the image of the priest has been thoroughly disparaged in popular culture, many Catholic parents have a distorted opinion of the clergy. We have seen how systematic campaigns, orchestrated by certain groups with the help of the mass media, ridicule religious conviction in general and often strive to portray the Catholic priest as an absurd or irrelevant individual. Perhaps this explains why each year we witness the loss of promising vocations due to the inexplicable resistance of some parents who oppose their sons’ priestly calling.
Therefore, it is important that you promote an appreciation for the priest as Christ’s representative among men. Thankfully, there already exists among numerous families a sincere respect for the priest and an esteem for the priestly vocation. Frequently, I meet young couples who express their hope of having one or more of their sons become priests. Yet this work must continue if we wish to offset the attacks which the priesthood suffers today attacks which damage the Church by tearing down the image of the priest in the eyes of the Catholic faithful.
Labels: Priesthood, Spirituality, Vocations
Pope Answers Seminarians
Answers Benedict XVI gave to questions posed by seminarians of the Roman Major Seminary
Gregorpaolo Stano, Diocese of Oria (First-Year Philosophy): Your Holiness, ours is the first of two years dedicated to discernment, during which we are taught to make a profound personal examination. It is a tiring exercise for us, because the language of God is special, and only those who are attentive are able discern it among the thousands of voices clamoring inside us. We are asking you, therefore, to help us to understand how God talks in practice and what clues he gives you in his private pronouncements?
Pope Benedict XVI: As a first word, a "thank you" to Monsignor Rector for his address. I am already curious to read that text you will be writing and also to learn from it. I am not sure whether I can clarify the essential points of life in the seminary, but I shall give it a try.
Now, for the first question: how can we distinguish God's voice from among the thousands of voices we hear each day in our world. I would say: God speaks with us in many different ways. He speaks through others, through friends, parents, pastors, priests. Here, the priests to whom you are entrusted, who are guiding you.
He speaks by means of the events in our life, in which we are able to discern God's touch; he speaks also through nature, creation, and he speaks, naturally and above all, through his Word, in Sacred Scripture, read in the communion of the Church and read personally in conversation with God.
It is important to read Sacred Scripture in a very personal way, and really, as St Paul says, not as a human word or a document from the past as we read Homer or Virgil, but as God's Word which is ever timely and speaks to me. It is important to learn to understand in a historical text, a text from the past, the living Word of God, that is, to enter into prayer and thus read Sacred Scripture as a conversation with God.
St Augustine often says in his homilies: I knocked on various occasions at the door of this Word until I could perceive what God himself was saying to me. It is of paramount importance to combine this very personal reading, this personal talk with God in which I search for what the Lord is saying to me, and in addition to this personal reading, reading it in the community is very important because the living subject of Sacred Scripture is the People of God, it is the Church.
This Scripture was not simply restricted to great writers -- even if the Lord always needs the person and his personal response --, but it developed with people who were traveling together on the journey of the People of God and thus, their words are expressions of this journey, of this reciprocity of God's call and the human response.
Thus, the subject lives today as it lived at that time so that Scripture does not belong to the past, because its subject, the People of God inspired by this same God, is always the same, and therefore the Word is always alive in the living subject.
It is consequently important to read Sacred Scripture and experience Sacred Scripture in the communion of the Church, that is, with all the great witnesses of this Word, beginning with the first Fathers and ending with today's Saints, with today's Magisterium.
Above all, it is a Word that becomes vital and alive in the Liturgy. I would say, therefore, that the Liturgy is the privileged place where every one of us can enter into the "we" of the sons of God, in conversation with God. This is important. The Our Father begins with the words: "Our Father"; only if I am integrated into the "we" of this "Our" can I find the Father; only within this "we", which is the subject of the prayer of the Our Father, do we hear the Word of God clearly.
Thus, this seems to me most important: the Liturgy is the privileged place where the Word is alive, is present, indeed, where the Word, the Logos, the Lord, speaks to us and gives himself into our hands; if we are ready to listen to the Lord in this great communion of the Church of all times, we find him. He opens the door to us little by little.
I would say, therefore, that this is the focus for all the other points: we are personally directed on our journey by the Lord, and at the same time we live in the great "we" of the Church, where the Word of God is alive.
Moreover, other points are associated with it: listening to friends, listening to the priests who guide us, listening to the voice of today's Church; hence, listening to the voice of the events of this time and of creation which become decipherable in this profound context.
To sum up, therefore, I would say that God speaks to us in many ways. It is important to be in the "we" of the Church, in the "we" of the life of the Liturgy. It is important that I personalize this "we" in myself; it is important to be attentive to the other voices of the Lord, also letting ourselves be guided by the people who have experience of God, so to speak, and help us on this journey, so that this "we" becomes my "we", and I become one who truly belongs to this "we".
Thus, discernment grows, and personal friendship with God grows, the capacity to distinguish God's voice among the thousands of voices of today, which is always present and always speaks with us.
Gregorpaolo Stano, Diocese of Oria (First-Year Philosophy): Your Holiness, ours is the first of two years dedicated to discernment, during which we are taught to make a profound personal examination. It is a tiring exercise for us, because the language of God is special, and only those who are attentive are able discern it among the thousands of voices clamoring inside us. We are asking you, therefore, to help us to understand how God talks in practice and what clues he gives you in his private pronouncements?
Pope Benedict XVI: As a first word, a "thank you" to Monsignor Rector for his address. I am already curious to read that text you will be writing and also to learn from it. I am not sure whether I can clarify the essential points of life in the seminary, but I shall give it a try.
Now, for the first question: how can we distinguish God's voice from among the thousands of voices we hear each day in our world. I would say: God speaks with us in many different ways. He speaks through others, through friends, parents, pastors, priests. Here, the priests to whom you are entrusted, who are guiding you.
He speaks by means of the events in our life, in which we are able to discern God's touch; he speaks also through nature, creation, and he speaks, naturally and above all, through his Word, in Sacred Scripture, read in the communion of the Church and read personally in conversation with God.
It is important to read Sacred Scripture in a very personal way, and really, as St Paul says, not as a human word or a document from the past as we read Homer or Virgil, but as God's Word which is ever timely and speaks to me. It is important to learn to understand in a historical text, a text from the past, the living Word of God, that is, to enter into prayer and thus read Sacred Scripture as a conversation with God.
St Augustine often says in his homilies: I knocked on various occasions at the door of this Word until I could perceive what God himself was saying to me. It is of paramount importance to combine this very personal reading, this personal talk with God in which I search for what the Lord is saying to me, and in addition to this personal reading, reading it in the community is very important because the living subject of Sacred Scripture is the People of God, it is the Church.
This Scripture was not simply restricted to great writers -- even if the Lord always needs the person and his personal response --, but it developed with people who were traveling together on the journey of the People of God and thus, their words are expressions of this journey, of this reciprocity of God's call and the human response.
Thus, the subject lives today as it lived at that time so that Scripture does not belong to the past, because its subject, the People of God inspired by this same God, is always the same, and therefore the Word is always alive in the living subject.
It is consequently important to read Sacred Scripture and experience Sacred Scripture in the communion of the Church, that is, with all the great witnesses of this Word, beginning with the first Fathers and ending with today's Saints, with today's Magisterium.
Above all, it is a Word that becomes vital and alive in the Liturgy. I would say, therefore, that the Liturgy is the privileged place where every one of us can enter into the "we" of the sons of God, in conversation with God. This is important. The Our Father begins with the words: "Our Father"; only if I am integrated into the "we" of this "Our" can I find the Father; only within this "we", which is the subject of the prayer of the Our Father, do we hear the Word of God clearly.
Thus, this seems to me most important: the Liturgy is the privileged place where the Word is alive, is present, indeed, where the Word, the Logos, the Lord, speaks to us and gives himself into our hands; if we are ready to listen to the Lord in this great communion of the Church of all times, we find him. He opens the door to us little by little.
I would say, therefore, that this is the focus for all the other points: we are personally directed on our journey by the Lord, and at the same time we live in the great "we" of the Church, where the Word of God is alive.
Moreover, other points are associated with it: listening to friends, listening to the priests who guide us, listening to the voice of today's Church; hence, listening to the voice of the events of this time and of creation which become decipherable in this profound context.
To sum up, therefore, I would say that God speaks to us in many ways. It is important to be in the "we" of the Church, in the "we" of the life of the Liturgy. It is important that I personalize this "we" in myself; it is important to be attentive to the other voices of the Lord, also letting ourselves be guided by the people who have experience of God, so to speak, and help us on this journey, so that this "we" becomes my "we", and I become one who truly belongs to this "we".
Thus, discernment grows, and personal friendship with God grows, the capacity to distinguish God's voice among the thousands of voices of today, which is always present and always speaks with us.
Labels: Holy Father, Priesthood, Seminarians, Vocations
The Clergy Shortage and the Pastoral Care of Vocations
Taken from Sacramentum Caritas
In the light of the connection between the sacrament of Holy Orders and the Eucharist, the Synod considered the difficult situation that has arisen in various Dioceses which face a shortage of priests. This happens not only in some areas of first evangelization, but also in many countries of long-standing Christian tradition. Certainly a more equitable distribution of clergy would help to solve the problem. Efforts need to be made to encourage a greater awareness of this situation at every level. Bishops should involve Institutes of Consecrated Life and the new ecclesial groups in their pastoral needs, while respecting their particular charisms, and they should invite the clergy to become more open to serving the Church wherever there is need, even if this calls for sacrifice. (78) The Synod also discussed pastoral initiatives aimed at promoting, especially among the young, an attitude of interior openness to a priestly calling. The situation cannot be resolved by purely practical decisions. On no account should Bishops react to real and understandable concerns about the shortage of priests by failing to carry out adequate vocational discernment, or by admitting to seminary formation and ordination candidates who lack the necessary qualities for priestly ministry (79). An insufficiently formed clergy, admitted to ordination without the necessary discernment, will not easily be able to offer a witness capable of evoking in others the desire to respond generously to Christ's call. The pastoral care of vocations needs to involve the entire Christian community in every area of its life. (80) Obviously, this pastoral work on all levels also includes exploring the matter with families, which are often indifferent or even opposed to the idea of a priestly vocation. Families should generously embrace the gift of life and bring up their children to be open to doing God's will. In a word, they must have the courage to set before young people the radical decision to follow Christ, showing them how deeply rewarding it is.
Gratitude and hope
Finally, we need to have ever greater faith and hope in God's providence. Even if there is a shortage of priests in some areas, we must never lose confidence that Christ continues to inspire men to leave everything behind and to dedicate themselves totally to celebrating the sacred mysteries, preaching the Gospel and ministering to the flock. In this regard, I wish to express the gratitude of the whole Church for all those Bishops and priests who carry out their respective missions with fidelity, devotion and zeal. Naturally, the Church's gratitude also goes to deacons, who receive the laying on of hands "not for priesthood but for service." (81) As the Synod Assembly recommended, I offer a special word of thanks to those Fidei Donum priests who work faithfully and generously at building up the community by proclaiming the word of God and breaking the Bread of Life, devoting all their energy to serving the mission of the Church. (82) Let us thank God for all those priests who have suffered even to the sacrifice of their lives in order to serve Christ. The eloquence of their example shows what it means to be a priest to the end. Theirs is a moving witness that can inspire many young people to follow Christ and to expend their lives for others, and thus to discover true life.
In the light of the connection between the sacrament of Holy Orders and the Eucharist, the Synod considered the difficult situation that has arisen in various Dioceses which face a shortage of priests. This happens not only in some areas of first evangelization, but also in many countries of long-standing Christian tradition. Certainly a more equitable distribution of clergy would help to solve the problem. Efforts need to be made to encourage a greater awareness of this situation at every level. Bishops should involve Institutes of Consecrated Life and the new ecclesial groups in their pastoral needs, while respecting their particular charisms, and they should invite the clergy to become more open to serving the Church wherever there is need, even if this calls for sacrifice. (78) The Synod also discussed pastoral initiatives aimed at promoting, especially among the young, an attitude of interior openness to a priestly calling. The situation cannot be resolved by purely practical decisions. On no account should Bishops react to real and understandable concerns about the shortage of priests by failing to carry out adequate vocational discernment, or by admitting to seminary formation and ordination candidates who lack the necessary qualities for priestly ministry (79). An insufficiently formed clergy, admitted to ordination without the necessary discernment, will not easily be able to offer a witness capable of evoking in others the desire to respond generously to Christ's call. The pastoral care of vocations needs to involve the entire Christian community in every area of its life. (80) Obviously, this pastoral work on all levels also includes exploring the matter with families, which are often indifferent or even opposed to the idea of a priestly vocation. Families should generously embrace the gift of life and bring up their children to be open to doing God's will. In a word, they must have the courage to set before young people the radical decision to follow Christ, showing them how deeply rewarding it is.
Gratitude and hope
Finally, we need to have ever greater faith and hope in God's providence. Even if there is a shortage of priests in some areas, we must never lose confidence that Christ continues to inspire men to leave everything behind and to dedicate themselves totally to celebrating the sacred mysteries, preaching the Gospel and ministering to the flock. In this regard, I wish to express the gratitude of the whole Church for all those Bishops and priests who carry out their respective missions with fidelity, devotion and zeal. Naturally, the Church's gratitude also goes to deacons, who receive the laying on of hands "not for priesthood but for service." (81) As the Synod Assembly recommended, I offer a special word of thanks to those Fidei Donum priests who work faithfully and generously at building up the community by proclaiming the word of God and breaking the Bread of Life, devoting all their energy to serving the mission of the Church. (82) Let us thank God for all those priests who have suffered even to the sacrifice of their lives in order to serve Christ. The eloquence of their example shows what it means to be a priest to the end. Theirs is a moving witness that can inspire many young people to follow Christ and to expend their lives for others, and thus to discover true life.
Labels: Priesthood, Sacramentum Caritatis, Vocation
Monday, May 7, 2007
Annual Diocesan Vocation Retreat
Dear readers,
I'll be heading for the annual Diocesan vocation retreat this weekend after being invited by a Seminarian friend. It will be held at Saint Francis Xavier Major Seminary in Ponggol.
The retreat commences on Friday (11th May '07) at 1930hr and ends on Sunday (13th May '07) at approx. 1700hr with the celebration of the Sunday Eucharist and High Tea.
Do keep me in your prayers as I continue to discern the Lord's call.
A prayer for the retreatants:
Almighty God, Loving Father & Creator of all.
Your Son, Jesus, sufferred & died on the cross that we might live.
Help us use this Precious Gift of Life in ways
that would bring much honour & glory to you.
Give us the strength & the courage to rid
ourselves of all fears that we may may respond toYour CALL,
to love & serve Your people.
Bless & protect our Holy Father, our priests,
deacons, religious and lay ministers.
Bless us too & help us make the right choices in life,
and through the powerful intercession of
Our Blessed Mother & the Holy Spirit,
we may continue to participate in Your plan of Salvation.
We pray in the name of Jesus, Your Son. Amen!
St. John Vianney, St. Alphonsus, St. Ignatius, St. Francis of Assisi, St. John of the Cross, pray for us.
Note: Blogging resusmes after May 13.
Labels: News, Personal, Prayer, Priesthood, Retreat, Seminary, Vocation
Sacramentum Caritatis: The Eucharist and Priestly Celibacy
The Synod Fathers wished to emphasize that the ministerial priesthood, through ordination, calls for complete configuration to Christ. While respecting the different practice and tradition of the Eastern Churches, there is a need to reaffirm the profound meaning of priestly celibacy, which is rightly considered a priceless treasure, and is also confirmed by the Eastern practice of choosing Bishops only from the ranks of the celibate. These Churches also greatly esteem the decision of many priests to embrace celibacy. This choice on the part of the priest expresses in a special way the dedication which conforms him to Christ and his exclusive offering of himself for the Kingdom of God. (75) The fact that Christ himself, the eternal priest, lived his mission even to the sacrifice of the Cross in the state of virginity constitutes the sure point of reference for understanding the meaning of the tradition of the Latin Church. It is not sufficient to understand priestly celibacy in purely functional terms. Celibacy is really a special way of conforming oneself to Christ's own way of life. This choice has first and foremost a nuptial meaning; it is a profound identification with the heart of Christ the Bridegroom who gives his life for his Bride. In continuity with the great ecclesial tradition, with the Second Vatican Council (76) and with my predecessors in the papacy, (77) I reaffirm the beauty and the importance of a priestly life lived in celibacy as a sign expressing total and exclusive devotion to Christ, to the Church and to the Kingdom of God, and I therefore confirm that it remains obligatory in the Latin tradition. Priestly celibacy lived with maturity, joy and dedication is an immense blessing for the Church and for society itself.
Related Post: Priestly Celibacy
Labels: Celibacy, Holy Father, Priesthood, Sacramentum Caritatis
Message of the Holy Father for the 44th World Day of Prayer for Vocations
Venerable Brothers in the Episcopate,
Dear brothers and sisters!
The annual World Day of Prayer for Vocations is an appropriate occasion for highlighting the importance of vocations in the life and mission of the Church, as well as for intensifying our prayer that they may increase in number and quality. For the coming celebration, I would like to draw the attention of the whole people of God to the following theme, which is more topical than ever: the vocation to the service of the Church as communion.
Last year, in the Wednesday general audiences, I began a new series of catechesis dedicated to the relationship between Christ and the Church. I pointed out that the first Christian community was built, in its original core, when some fishermen of Galilee, having met Jesus, let themselves be conquered by his gaze and his voice, and accepted his pressing invitation: "Follow me and I will make you become fishers of men!" (Mk 1: 17; cf. Mt 4: 19). In fact, God has always chosen some individuals to work with him in a more direct way, in order to accomplish his plan of salvation. In the Old Testament, in the beginning, he called Abraham to form a "great nation" (Gn 12: 2); afterwards, he called Moses to free Israel from the slavery of Egypt (cf. Ex 3: 10). Subsequently, he designated other persons, especially the prophets, to defend and keep alive the covenant with his people. In the New Testament, Jesus, the promised Messiah, invited each of the Apostles to be with him (cf. Mk 3: 14) and to share his mission. At the Last Supper, while entrusting them with the duty of perpetuating the memorial of his death and resurrection until his glorious return at the end of time, he offered for them to his Father this heart-broken prayer: "I made known to them your name, and I will make it known, that the love with which you have loved me may be in them, and I in them" (Jn 17: 26). The mission of the Church, therefore, is founded on an intimate and faithful communion with God.
The Second Vatican Council's Constitution Lumen gentium describes the Church as "a people made one with the unity of the Father, the Son and the Holy Spirit" (n. 4), in which is reflected the very mystery of God. This means that the love of the Trinity is reflected in her. Moreover, thanks to the work of the Holy Spirit, all the members of the Church form "one body and one spirit" in Christ. This people, organically structured under the guidance of its Pastors, lives the mystery of communion with God and with the brethren, especially when it gathers for the Eucharist. The Eucharist is the source of that ecclesial unity for which Jesus prayed on the eve of his passion: "Fatherthat they also may be one in us, so that the world may believe that you have sent me" (Jn 17: 21). This intense communion favours the growth of generous vocations at the service of the Church: the heart of the believer, filled with divine love, is moved to dedicate itself wholly to the cause of the Kingdom. In order to foster vocations, therefore, it is important that pastoral activity be attentive to the mystery of the Church as communion; because whoever lives in an ecclesial community that is harmonious, co-responsible and conscientious, certainly learns more easily to discern the call of the Lord. The care of vocations, therefore, demands a constant "education" for listening to the voice of God. This is what Eli did, when he helped the young Samuel to understand what God was asking of him and to put it immediately into action (cf. 1 Sam 3: 9). Now, docile and faithful listening can only take place in a climate of intimate communion with God which is realized principally in prayer. According to the explicit command of the Lord, we must implore the gift of vocations, in the first place by praying untiringly and together to the "Lord of the harvest". The invitation is in the plural: "Therefore pray the Lord of the harvest to send out labourers into his harvest" (Mt 9: 38). This invitation of the Lord corresponds well with the style of the "Our Father" (Mt 6: 9), the prayer that he taught us and that constitutes a "synthesis of the whole Gospel" according to the well-known expression of Tertullian (cf. De Oratione, 1,6: CCL I, 258). In this perspective, yet another expression of Jesus is instructive: "If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven (Mt 18: 19). The Good Shepherd, therefore, invites us to pray to the heavenly Father, to pray unitedly and insistently, that he may send vocations for the service of the Church as communion.
Harvesting the pastoral experience of past centuries, the Second Vatican Council highlighted the importance of educating future priests to an authentic ecclesial communion. In this regard, we read in Presbyterorum ordinis: "Exercising the office of Christ, the shepherd and head, according to their share of his authority, the priests, in the name of the Bishop, gather the family of God together as a brotherhood enlivened by one spirit. Through Christ they lead them in the Holy Spirit to God the Father" (n. 6). The post-synodal Apostolic Exhortation Pastores dabo vobis echoes this statement of the Council, when it underlines that the priest is "the servant of the Church as communion because - in union with the Bishop and closely related to the presbyterate - he builds up the unity of the Church community in harmony of diverse vocations, charisms and services" (n. 16). It is indispensable that, within the Christian people, every ministry and charism be directed to full communion; and it is the duty of the Bishop and priests to promote this communion in harmony with every other Church vocation and service. The consecrated life, too, of its very nature, is at the service of this communion, as highlighted by my venerable predecessor John Paul II in the post-synodal Apostolic Exhortation Vita consecrata: "The consecrated life can certainly be credited with having effectively helped to keep alive in the Church the obligation of fraternity as a form of witness to the Trinity. By constantly promoting fraternal love, also in the form of common life, the consecrated life has shown that sharing in the Trinitarian communion can change human relationships and create a new type of solidarity" (n. 41).
At the centre of every Christian community is the Eucharist, the source and summit of the life of the Church. Whoever places himself at the service of the Gospel, if he lives the Eucharist, makes progress in love of God and neighbour and thus contributes to building the Church as communion. We can affirm that the "Eucharistic love" motivates and founds the vocational activity of the whole Church, because, as I wrote in the Encyclical Deus caritas est, vocations to the priesthood and to other ministries and services flourish within the people of God wherever there are those in whom Christ can be seen through his Word, in the sacraments and especially in the Eucharist. This is so because "in the Church's Liturgy, in her prayer, in the living community of believers, we experience the love of God, we perceive his presence and we thus learn to recognize that presence in our daily lives. He loved us first and he continues to do so; we too, then, can respond with love" (n. 17).
Lastly, we turn to Mary, who supported the first community where "all these with one accord devoted themselves to prayer" (Acts 1: 14), so that she may help the Church in today's world to be an icon of the Trinity, an eloquent sign of divine love for all people. May the Virgin, who promptly answered the call of the Father saying, "Behold, I am the handmaid of the Lord" (Lc 1: 38), intercede so that the Christian people will not lack servants of divine joy: priests who, in communion with their Bishops, announce the Gospel faithfully and celebrate the sacraments, take care of the people of God, and are ready to evangelize all humanity. May she ensure, also in our times, an increase in the number of consecrated persons, who go against the current, living the evangelical counsels of poverty, chastity and obedience, and give witness in a prophetic way to Christ and his liberating message of salvation. Dear brothers and sisters whom the Lord calls to particular vocations in the Church: I would like to entrust you in a special way to Mary, so that she, who more than anyone else understood the meaning of the words of Jesus, "My mother and my brethren are those who hear the word of God and do it" (Lk 8: 21), may teach you to listen to her divine Son. May she help you to say with your lives: "Lo, I have come to do thy will, O God" (cf. Heb 10: 7). With these wishes, I assure each one of you a special remembrance in prayer and from my heart I bless you all.
From the Vatican, 10 February 2007.
H.H. Benedict XVI
Dear brothers and sisters!
The annual World Day of Prayer for Vocations is an appropriate occasion for highlighting the importance of vocations in the life and mission of the Church, as well as for intensifying our prayer that they may increase in number and quality. For the coming celebration, I would like to draw the attention of the whole people of God to the following theme, which is more topical than ever: the vocation to the service of the Church as communion.
Last year, in the Wednesday general audiences, I began a new series of catechesis dedicated to the relationship between Christ and the Church. I pointed out that the first Christian community was built, in its original core, when some fishermen of Galilee, having met Jesus, let themselves be conquered by his gaze and his voice, and accepted his pressing invitation: "Follow me and I will make you become fishers of men!" (Mk 1: 17; cf. Mt 4: 19). In fact, God has always chosen some individuals to work with him in a more direct way, in order to accomplish his plan of salvation. In the Old Testament, in the beginning, he called Abraham to form a "great nation" (Gn 12: 2); afterwards, he called Moses to free Israel from the slavery of Egypt (cf. Ex 3: 10). Subsequently, he designated other persons, especially the prophets, to defend and keep alive the covenant with his people. In the New Testament, Jesus, the promised Messiah, invited each of the Apostles to be with him (cf. Mk 3: 14) and to share his mission. At the Last Supper, while entrusting them with the duty of perpetuating the memorial of his death and resurrection until his glorious return at the end of time, he offered for them to his Father this heart-broken prayer: "I made known to them your name, and I will make it known, that the love with which you have loved me may be in them, and I in them" (Jn 17: 26). The mission of the Church, therefore, is founded on an intimate and faithful communion with God.
The Second Vatican Council's Constitution Lumen gentium describes the Church as "a people made one with the unity of the Father, the Son and the Holy Spirit" (n. 4), in which is reflected the very mystery of God. This means that the love of the Trinity is reflected in her. Moreover, thanks to the work of the Holy Spirit, all the members of the Church form "one body and one spirit" in Christ. This people, organically structured under the guidance of its Pastors, lives the mystery of communion with God and with the brethren, especially when it gathers for the Eucharist. The Eucharist is the source of that ecclesial unity for which Jesus prayed on the eve of his passion: "Fatherthat they also may be one in us, so that the world may believe that you have sent me" (Jn 17: 21). This intense communion favours the growth of generous vocations at the service of the Church: the heart of the believer, filled with divine love, is moved to dedicate itself wholly to the cause of the Kingdom. In order to foster vocations, therefore, it is important that pastoral activity be attentive to the mystery of the Church as communion; because whoever lives in an ecclesial community that is harmonious, co-responsible and conscientious, certainly learns more easily to discern the call of the Lord. The care of vocations, therefore, demands a constant "education" for listening to the voice of God. This is what Eli did, when he helped the young Samuel to understand what God was asking of him and to put it immediately into action (cf. 1 Sam 3: 9). Now, docile and faithful listening can only take place in a climate of intimate communion with God which is realized principally in prayer. According to the explicit command of the Lord, we must implore the gift of vocations, in the first place by praying untiringly and together to the "Lord of the harvest". The invitation is in the plural: "Therefore pray the Lord of the harvest to send out labourers into his harvest" (Mt 9: 38). This invitation of the Lord corresponds well with the style of the "Our Father" (Mt 6: 9), the prayer that he taught us and that constitutes a "synthesis of the whole Gospel" according to the well-known expression of Tertullian (cf. De Oratione, 1,6: CCL I, 258). In this perspective, yet another expression of Jesus is instructive: "If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven (Mt 18: 19). The Good Shepherd, therefore, invites us to pray to the heavenly Father, to pray unitedly and insistently, that he may send vocations for the service of the Church as communion.
Harvesting the pastoral experience of past centuries, the Second Vatican Council highlighted the importance of educating future priests to an authentic ecclesial communion. In this regard, we read in Presbyterorum ordinis: "Exercising the office of Christ, the shepherd and head, according to their share of his authority, the priests, in the name of the Bishop, gather the family of God together as a brotherhood enlivened by one spirit. Through Christ they lead them in the Holy Spirit to God the Father" (n. 6). The post-synodal Apostolic Exhortation Pastores dabo vobis echoes this statement of the Council, when it underlines that the priest is "the servant of the Church as communion because - in union with the Bishop and closely related to the presbyterate - he builds up the unity of the Church community in harmony of diverse vocations, charisms and services" (n. 16). It is indispensable that, within the Christian people, every ministry and charism be directed to full communion; and it is the duty of the Bishop and priests to promote this communion in harmony with every other Church vocation and service. The consecrated life, too, of its very nature, is at the service of this communion, as highlighted by my venerable predecessor John Paul II in the post-synodal Apostolic Exhortation Vita consecrata: "The consecrated life can certainly be credited with having effectively helped to keep alive in the Church the obligation of fraternity as a form of witness to the Trinity. By constantly promoting fraternal love, also in the form of common life, the consecrated life has shown that sharing in the Trinitarian communion can change human relationships and create a new type of solidarity" (n. 41).
At the centre of every Christian community is the Eucharist, the source and summit of the life of the Church. Whoever places himself at the service of the Gospel, if he lives the Eucharist, makes progress in love of God and neighbour and thus contributes to building the Church as communion. We can affirm that the "Eucharistic love" motivates and founds the vocational activity of the whole Church, because, as I wrote in the Encyclical Deus caritas est, vocations to the priesthood and to other ministries and services flourish within the people of God wherever there are those in whom Christ can be seen through his Word, in the sacraments and especially in the Eucharist. This is so because "in the Church's Liturgy, in her prayer, in the living community of believers, we experience the love of God, we perceive his presence and we thus learn to recognize that presence in our daily lives. He loved us first and he continues to do so; we too, then, can respond with love" (n. 17).
Lastly, we turn to Mary, who supported the first community where "all these with one accord devoted themselves to prayer" (Acts 1: 14), so that she may help the Church in today's world to be an icon of the Trinity, an eloquent sign of divine love for all people. May the Virgin, who promptly answered the call of the Father saying, "Behold, I am the handmaid of the Lord" (Lc 1: 38), intercede so that the Christian people will not lack servants of divine joy: priests who, in communion with their Bishops, announce the Gospel faithfully and celebrate the sacraments, take care of the people of God, and are ready to evangelize all humanity. May she ensure, also in our times, an increase in the number of consecrated persons, who go against the current, living the evangelical counsels of poverty, chastity and obedience, and give witness in a prophetic way to Christ and his liberating message of salvation. Dear brothers and sisters whom the Lord calls to particular vocations in the Church: I would like to entrust you in a special way to Mary, so that she, who more than anyone else understood the meaning of the words of Jesus, "My mother and my brethren are those who hear the word of God and do it" (Lk 8: 21), may teach you to listen to her divine Son. May she help you to say with your lives: "Lo, I have come to do thy will, O God" (cf. Heb 10: 7). With these wishes, I assure each one of you a special remembrance in prayer and from my heart I bless you all.
From the Vatican, 10 February 2007.
H.H. Benedict XVI
Labels: Holy Father, Homily, Priesthood, Vocation
Tuesday, May 1, 2007
Interview with Archbishop Ranjith on Sacramentum Caritatis
Gerard O’Connell interviews H.E. Archbishop Malcolm Ranjith speaking about the post-Synodal Exhortation Sacramentum caritatis of His Holiness.
Following the Second Vatican Council, there has been much talk, including among Asian bishops, of the need for inculturation of the liturgy. How has this developed in the Asian Churches? What remains to be done, or is it an open process without a concluding date?
As the Pope himself states in Sacramentum Caritatis, the principle of inculturation "must be upheld in accordance with the real needs of the Church as she lives and celebrates the one mystery of Christ in a variety of cultural situations" [Sacr. Carit. 54]. We know that it is a need emerging from both the call to evangelization or the incarnation of the Gospel message in various cultures, and the requirement of a real and conscious participation of the faithful in what they celebrate.
Yet, already Sacrosanctum Concilium indicated clear parameters within which the adaptations of the liturgy to local cultural patterns are to be carried out. It spoke of admitting into the Liturgy elements that "harmonize with its true and authentic spirit" [SC 37], ensuring the "substantial unity of the Roman rite is preserved" [SC 38], provided such is decided by the competent ecclesiastical authority, meaning the Holy See and, where legally allowed, the bishops [cf 22: 1-2]. It also called for prudence, in the choice of adaptations to be introduced into the Liturgy [SC 40: 1], the need to submit such to the Apostolic See for its consent, if needed, a period of limited experimentation [SC 40: 2] before final approval and consultation of experts in the matter [SC 40: 3].
Sacramentum Caritatis follows the same line, that adaptations of Liturgy to local cultural traditions be handled according to the stipulations of the various directives of the Church and in keeping with a proper sense of balance "between the criteria and directives already issued and new adaptations" [no. 54], and these too "always in accord with the Apostolic See" [ibid. 54]. In short, inculturation through adaptations, yes, but always within clear parameters that ensure nobility and orthodoxy.
As for what has been carried out up to now, one cannot be altogether satisfied. Some positive developments are visible, like the large scale use of vernacular languages in liturgy, making the sacraments better understood and to that extent better participated, and the use of art, music and Asian gestures at worship. But a lot of arbitrariness and inconsistency can also be noted, arbitrariness through the permitting of all kinds of experiments and officialisation of such practices without proper study or critical evaluation.
I once was listening to a radio talk given by a Buddhist monk in Sri Lanka who ridiculed Christians for allowing local drum beating in their churches without knowing that those beats in fact were chants of praise for the Buddha. This could be just one instance of unstudied absorption of local traditions that are per se incompatible with what we celebrate.
By inconsistency I mean practices we introduce as adaptations but per se are incompatible with our culture, like just a bow instead of genuflection or prostration before the Holy Eucharist, or communion in the hand received standing, which is far below levels of consideration given to the Sacred in Asia. In some countries, instead of introducing liturgical vestments or utensils reflective of local values, their use has been reduced to a minimum, or even abandoned. I was at times shocked to see priests and even bishops celebrating or concelebrating without the proper liturgical attire. This is not inculturation but de-culturation, if such a word exists.
Inculturation means deciding on liturgical attire that is dignified and full of respect for the Sacred realities celebrated, not abandoning them. I feel that the Episcopal Commissions on Liturgy in Asia at continental, regional or national levels should, with the help of experts, study these issues carefully and seek ways and means to enhance the meaning, dignity and sacredness of the divine mysteries celebrated through solid adaptations that are critically selected and proposed to the Holy See for due approval.
A closer spirit of cooperation with the Holy See in this matter would be needed. There is too much drifting in the matter and even an attitude of "who cares?" that leaves everything to free interpretation and the creativity of single persons. Besides, I wonder if there is a sufficient awareness of what the Council itself mentioned on the matter and the guidelines given in Varietates Legitimae ("Legitimate Differences," instruction, Congregation for Divine Worship and the Discipline of the Sacraments, Jan. 25, 1994) and no. 22 of Ecclesia in Asia ("Church in Asia," apostolic exhortation on the Church in Asia, Pope John Paul II, November 6, 1999).
In No. 54 of Sacramentum Caritatis, Pope Benedict advocates "continued inculturation of the Eucharist" and calls for "adaptations appropriate to different contexts and cultures." What does this mean in Asia?
Asia is generally considered to be the continent of contemplation, mysticism and a deep seated spiritual outlook on life. These orientations may have resulted from or even led to the origins of most world religions in this continent. Any attempts at inculturation of the Liturgy or of Christian life cannot bypass these profoundly mystical orientations typical of Asia.
As Christians, we ought to show that Christianity is Asian in origin and it has an even profounder sense of mysticism within it that it can and wishes to share with others. It would be a pity if we strive to project our faith as an appendix of a secular and globalizing culture that endorses secular values and seeks to represent these in Asia. Unfortunately, sometimes in our way of doing things, we do project such an image. This makes us "foreigners" in our own continent.
Take, for example, the large scale abandonment of the cassock or religious garb by many priests and religious in Asia, even missionaries. They hardly understood that in Asian culture, persons dedicated to God or religion are always visible in his or her own garb, like the Buddhist monk or the Hindu sannyasi (holy man). This shows we do not understand what inculturation truly means. Often enough, it is limited to a dance or two during the Holy Mass or sprinkling of flowers, the arathi (closing prayer song) or beating a drum.
In mind and heart, however, we follow secular ways and values. If we are truly Asian, we should focus more attention on the mysticism of Jesus, His message of salvation, the great value of prayer, contemplation, detachment, simplicity of life, devoutness and reflection and the value of silence, and forms of liturgical celebration that focus great attention on the Sacred and the Transcendent. We Asians cannot be secularists who do not see anything beyond the visible and the tangible.
So too in Liturgy, instead of concentrating on just a few exterior gestures of cosmetic value, we should focus on the accentuation of the mystical and the spiritual riches conveyed to us, and highlight these more and more even in our dress and behavior. The Universal Church would gain from a Church in Asia that becomes a tangible expression of Christian mysticism in an Asian way.
Labels: Holy Father, Ideas/Opinions, Inculturation, Interview, Priesthood, Sacramentum Caritatis, Second Vatican Council
Priestly Celibacy
UPDATE: The Eucharist and Priestly Celibacy
On 29th May 2007, some churches published the weekly "Dear Padre" article in their Sunday bulletin. In the article, a reader asked Rev. Fr. Joseph Nolen why celibacy was integral in the Roman Catholic priesthood. Instead of presenting the Church's official stand on this matter, Fr. Nolen presented his own personal views which indicated that it wasn't a problem for the Church to have married clergy.
It is by the virtue of his sacred office to preach orthodoxy and defend the Magisterial on her teaching on priestly celibacy.
If we look at large corporations or companies, we would find that their staff always act in line with the company's beliefs. They never share their own opinions, especially so during interviews or in public responses/replies. The only place where they do discuss their own opinions and beliefs would be in the boardroom.
Now, for the official teaching of the Church, let's take a look at "Sacerdotalis Caelibatus," Paul VI begins by presenting the situation of priestly celibacy at that time, from the viewpoint of the appreciation of it and of the objections to it. His first words are crucial and ever timely: "Priestly celibacy has been guarded by the Church for centuries as a brilliant jewel, and retains its value undiminished even in our time when the outlook of men and the state of the world have undergone such profound changes."
Paul VI revealed what he himself meditated upon, questioning himself on the subject in order to be able to respond to the objections. He concluded: "Hence, we consider that the present law of holy celibacy should today continue to be linked to the ecclesiastical ministry. This law should support the minister in his exclusive, definitive and total choice of the unique and supreme love of Christ and of the Church; it should uphold him in the entire dedication of himself to the public worship of God and to the service of the Church; it should distinguish his state of life both among the faithful and in the world at large."
"It is true," the Pope added, "that virginity, as the Second Vatican Council declared, is not demanded of the priesthood by its nature. This is clear from the practice of the early Church and the tradition of the Eastern Churches (cf. "Presbyterorum Ordinis," no. 16). But at the same time the Council did not hesitate to confirm solemnly the ancient, sacred and providential present law of priestly celibacy. In addition, it set forth the motives which justify this law for those who, in a spirit of faith and with generous fervor, know how to appreciate the gifts of God."
It is true. Celibacy is a gift that Christ offers to men called to the priesthood. This gift must be accepted with love, joy and gratitude. Thus, it will become a source of happiness and holiness.
Labels: Celibacy, Encyclical, Holy Father, Priesthood
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