Diocesan priests do not often consider themselves to be missionaries, but they do participate, as indeed the entire Church participates, in the universal mission. . It is the temptation to superficial enthusiasm. These are some of the pieces that form the event of transition for newly ordained. Pastors of parishes, however, do so under a particular title and with a specific set of responsibilities. In addition to the practical tasks and challenges of beginning priestly ministry in a parish, newly ordained priests face the challenge of growing into a new identity as priests. For many priests, this event coincides with their fiftieth year of life. First we need to explore more deeply the different dimensions of priestly identity.A Growing, Developing Human Being Each element of this definition bears careful examination. Additionally, God designed the tabernacle to reflect the floral beauty of Eden, and the priestly garments to point back to Adam. The vocation to the holy priesthood is tested in a similar manner. Parishioners, who generally take great pride in having a newly ordained among them, can also provide immense formational support through their words and prayers. The Directory on the Ministry and Life of Priests also speaks of the urgency of ongoing formation for priests in midlife but from a sense of the positive possibilities that emerge from priestly ministry and life at this time: "After a certain number of years of ministry, priests acquire a solid experience and the great merit of having spent all their efforts in extending the Kingdom of God through daily work. Then the priests hands are anointed. Hurts also come when the leave-taking is not voluntary, but requested under obedience. This article is adapted from The Royal Priesthood and the Glory of God by David S. Schrock. 28:13; 31:9) was the place where Adam and Eve enjoyed Yahwehs presence. David S. Schrock (PhD, The Southern Baptist Theological Seminary) is pastor for preaching and theology at Occoquan Bible Church in Woodbridge, Virginia. I want to acknowledge the particular work of Rev. The reality is that Christians are priests and thats one of the most significant identities we share as human beings. Particular cultural needs may be served by specific centers that can give an orientation to various pastoral situations, for example, parishioners who are Hispanic, African American, rural, migrant, or urban.Conclusion In other words, at an interior level, priests, especially newly ordained, begin to appropriate a new identity in Christ and a correlative commitment to give of themselves as he did.Exterior Identity: Newly ordained priests have the task of internalizing their new identity and commitment that flows from ordination. As celibates draw their lives to a conclusion, there is a poignancy about doing so alone and without physical progeny. for Priestly Life and MinistryThe Commitment of the Bishops of the United States to the Ongoing Formation of Priests, We, the bishops of the United States, have heard the words of our Holy Father Pope John Paul II: "The entire particular Church has the responsibility, under the guidance of the Bishop, to develop and look after the different aspects of her priests' permanent formation" (PDV, no. 6th year: institution to the ministry of lector. l, and the '74 document on formation in priestly Even now we are in relationship with God, although the shape and dimensions of that relationship are not always immediately evident. Also linked to priestly identity is conformity to Christ in doing what he did, so that priests show their "loving concern to the point of a total gift of self for the flock. Ratio . In these ways, Moses demonstrates how the formation of the world is temple-like (cf. In either case, he does not respond freely and thoughtfully out of a deliberate commitment. By MAUREEN SMITH, Special to the Bulletin | Published November 10, 2022. Study with Quizlet and memorize flashcards containing terms like The place where the training of candidates for priesthood takes place, A common name for a liturgical book from which priests pray Liturgy of the Hours each day, The renunciation of marriage made by those who receive the sacrament of Holy Orders and others and more. That means, for example, holding fast to a rhythm and pattern of prayer in daily life.Tasks and Challenges Concerning Identity Through ordination priests come into a new identity of belonging to a presbyterate led by its bishop. Although modern psychology has prompted us to consider midlife as a serious and important time, spiritual writers have long understood questions, challenges, and possibilities that touch the spiritual (and ministerial) journey after a certain number of years. Then the ritual instructs: Without saying anything, the celebrant anoints the child with sacred Chrism on the crown of his (her) head. The Praenotanda explicitly connects this anointing with the baptized priesthood: The celebration of the Sacrament . Some have to do with departure, others with arrival, and still others with inner movements. All priests in virtue of their ordination act in the name and person of Jesus Christ, Head and Shepherd of the Church. In preliterate society the functions are accomplished by ritual experts who are trained in the special knowledge and techniques of magico-religious disciplines in which sacred power is believed to be inherent. They make themselves available to God's transforming power at work in their ministry and lives. [3] See St. Cyril of Jerusalem, Catechetical Lectures, Lecture 21. Introduction This usually includes a Mass and a party. This Basic Plan for the Ongoing Formation of Priests can complement and follow up the Program of Priestly Formation currently in use in the United States. As we live in our identity as a priestwhich means that we are near to Godthere are a couple of things that emerge as we look out into the world. What, Why, and How. They are recognized as experienced and proven in their ability to do ministry. Peer sharing can be both comforting and challenging. Newly ordained also claim their priestly identity in a more exterior way as they serve the Church at large and their parish in particular. The seminary is the best place to truly discern God's will for your vocation. 1:11, 28, 29 and Ex. That commitment is real and operative on a personal level, if priests are, in fact, praying daily, cultivating a reflective approach to ministry by retrieving important experiences and scrutinizing them, and by the practice of personal study of theological, pastoral, and spiritual issues. Those sharing in the baptismal priesthood use their lips to proclaim the faith, and this instrument is blessed in the Ephphatha prayer, where the newly baptized priest is opened to the Word of God, such that they can be transformed by it, and, in turn, sanctify the world by professing it. The newly ordained find themselves in the challenging role of being a public person. Diocesan priests generally become pastors after serving as parochial vicars or as associate pastors. . Growth in Holiness is the Goal. In doing so, they support the exercise of the gifts of the laity and encourage them to participate actively in building up the body of Christ. It is the gift of focus, of grasping what really matters, of knowing what are peripheral details and what or who is at the center. As newly ordained confront these myriad practical tasks and challenges, they are also challenged to learn how to stay centered in what really matters, the heart of their mission as priests. It also manifests the ecclesial, communal nature of both the baptismal and ordained priesthood, a reality whose symbolism is deepened through the lighted candle and the fraternal kiss of peace. One final grace needs to be named here, although frequently there are others present in the change process. Only Available as an E-book. They all go through long seminary formation and are trained according to Canon Law to fulfill this mission, though the level and scope of the formation may vary. is a priest of the Congregation of the Oratory of St. Philip Neri in Pittsburgh, PA. In effect, as they come to terms with the limits of their lives, they also do so with the limits of their ministry. 9:23) and gatekeepers (1 Chron. At midlife priests stand in a distinct ministerial situation. He is neither the first pastor nor a spiritual director but a priest of "exemplary life and pastoral zeal" (DMLP, no. The grace of vulnerability is, in effect, a gift of greater reliance on him in whom all things are possible. Facing Divisions and their Consequences, C. The Nature of Presbyteral Unity: Biblical and Ecclesial Foundations, D. Practical Possibilities for the Formation of a Presbyterate, Priesthood in the Person of Christ, Head and Shepherd of the Church, Ministerial Priesthood in a Religious Community, Pastoral Leadership in the Community of Faith, United States Conference of Catholic Bishops is a 501(c)(3) non-profit organization, The Commitment of the Bishops of the United States to the Ongoing Formation of Priests, Part Three: The Ongoing Formation of An Entire Presbyterate, Appendix: Doctrinal Understanding of the Ministerial Priesthood, Gender differences and communication (anthropology), A profile of the United States or the local population (sociology), Unexamined assumptions of contemporary life (philosophy), Expressions of human experience in literature, art, drama, and film (fine arts), Diversity and democracy in the United States (political science), Information technology (computer science), Revelation-faith and the relationship to reason, Ecumenism and inter-faith dialogue, especially in the context of the United States, The authority of the Bible and its relevance for daily life, Theology of suffering, illness, and death, Questions of justice and the Church's social teaching, Celebrating and presiding at the sacraments, Performing pastoral counseling and spiritual direction, Directing the catechesis of adults and children, Social analysis and community organization, The initiation, direction, and supervision of the various pastoral efforts of the Church, Spirituality in a specifically Catholic Christian context, Spiritual resources and practices from the tradition, specifically for priests, Spiritual classics as a resource for ministry and life, The spiritual life cycle of priests and others, The act of learning about spirituality from various traditions, Priests as intercessors and teachers of prayer, Priestly spirituality as ministerial and integrative, The meaning of ongoing conversion of life, Fifty-two contact hours of education per year (in other words, one hour per week), Daily prayer (especially the celebration of the Eucharist and the Liturgy of the Hours), Monthly celebration of the sacrament of reconciliation, perhaps in conjunction with spiritual direction, Monthly contact with a priest group or its equivalent, The receipt of a regular report from those charged with the ongoing formation of priests on the "state of soul" of the presbyterate and any particular concerns, At least three contact points with the presbyterate at large, e.g., Chrism Mass, a study day, or a diocesan retreat (as well as the presbyteral convocation when it is held), A periodic conversation held either directly or through the bishop's delegate with each priest concerning his ongoing formation to provide for accountability and encouragement. Any description of the event of transition in the life of diocesan priests must also take into account the various forms that such a transition can take: parochial vicar to pastor (more on this later); parochial vicar in one place to parochial vicar in another; pastor in one place to pastor in another; parochial ministry to non-parochial ministry, for example, in education, health care, or administration; non-parochial ministry to a return to parochial ministry; service in the diocese to priestly service outside the diocese, for example, in the military, the missions, or on loan to another diocese; and a return to the diocese after service outside the diocese. This is a ripe time for temptation, the testing that invites us to re-affirm our basic commitments that transcend particular circumstances. Not uncommonly, what threatened to derail our spiritual journey at twenty, re-asserts itself at fifty, sixty, or seventy. . The grace or gift of hope is God's gift, and its cost is loving trust in the giver. This does not deny Jesuss words in John 4:21, The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. Rather, under the new covenant Gods worshipers do not worship in one place; they gather in every place (1 Cor. Bear in mind who is your head and of whose body you are a member. The baptismal rite implores the new Christian to bring the garment unstained into eternal life. For many, the word "integration" may be either vague or seem to reduce spirituality to psychological processes. Some may be ordained priests or deacons, and others are not ordained but specially trained, for example, in religious education, liturgy, or social outreach. Paul expresses this eloquently in 2 Corinthians, chapter 4, and it became the Leitmotif of the document The Spiritual Renewal of the American Priesthood (1973), which was sponsored by the U.S. bishops' conference. The diocesan priest-director listens to their needs and tries to tailor programs accordingly. Ongoing formation begins with and is sustained by commitments made by priests and by the Church they serve. Lumen Gentium describes Christ giving the baptized a share in his priestly function of offering spiritual worship for the glory of God and the salvation of men (34). The former is a duty; the latter a grace. Copyright 2023 The instruments used for this exercise of the function is the chalice and paten given by the bishop to the ordinand. The former is a danger; the latter, salvation.[4] If the ministerial priest receives the gift of salvation, it will be not in virtue of his ordination as such but in virtue of his cooperation with his baptismal call to holiness, which is now lived in and through his ministerial priesthood. The grace of community is a deepened re-connection with the body of Christ to which the newly ordained belong and which now, as priests, they serve. A better covenant7:11-28. Midlife brings the offer and the grace of reconciliation, which can assume the form of re-commitment and re-dedication. Community life during the years of Many events, as we shall shortly see, mark the first years of priesthood. Another connection of great importance for priests at midlife is with their bishop. Pentecost (also called Whit Sunday, Whitsunday or Whitsun) is a Christian holiday which takes place on the 50th day (the seventh Sunday) after Easter Sunday. It does, however, signal a significant leave-taking. This brief examination of the particular components of the definition of ongoing formation can help us understand its importance and meaning. While priesthood is not defined or assigned until Sinai, we can see how priesthood in Israel finds an original pattern in Genesis. In the complexity that is parish life and the multiple tasks of parish priests, the greatest challenge for pastors, especially new ones, is to pay attention to all the dimensions and to do so with a sense of proportion. Preparation for priesthood takes place at a Seminary, or college where future priests receive their formal training. "Graces The chalice and paten are first presented to the bishop by members of the faithful who exercise their baptismal priesthoodproviding the matter for the sacrifice, which will not just be the sacrifice of the minister, but their sacrifice also, which they are called to actively participate in. Priests are part of the graying of America. A spiritual director can help guide this extraordinarily important appropriation of life events in faith. For our part, we as bishops commit ourselves anew to this important work of ongoing formation. It is a season of temptation but also of grace.Graces is completed, first by the anointing with Chrism, by which is signified the royal priesthood of the baptized and enrollment into the company of the People of God.. The universal work of our redemption in Jesus Christ, now extended in time through the power of the Holy Spirit, comes alive in this place, in this parish. Truly each priest has the duty, rooted in the Sacrament of Holy Orders, to be faithful to the gift God has given him and to respond to the call for daily conversion which comes with the gift itself." That new way of being, however, does not automatically translate into a new sense of self, a new psychological and spiritual identity. The parochial vicar and pastor changes are the most common, but the others fill out the picture of changing assignments. Specific attention will be given to the newly ordained, priests in transition, priests entering their first pastorate, priests in midlife, and priests in the third age. They also leave behind important relationships that may continue but in an altered way because of patterns that marked their lives during the time of preparation. Newly ordained also need to begin to work, that is, to apply the knowledge and skills that they have acquired in the seminary. These children would also bear the image of God, communicated to them through their father (see Gen. 5:12). 380. Their collective wisdom generously shared is their great gift and legacy to a younger generation.Spiritual Concerns: Temptations, Graces, Discernment Their format and shape, however, vary according to local need and resources, the number of newly ordained, and whether they are older (typically aged 35-50) and in a second career. Francis Tebbe, OFM, Rev. 515, 1). At the same time, ongoing formation is ecclesial and social, and that is true in at least two ways. "On the cross, Jesus showed himself to the greatest possible extent to be the good shepherd who laid down his life for his sheep." It marks a place on the journey in faith of spiritual transformation. In this way, theirs will never be a forgotten grace in the Church.Part Three: The Ongoing Formation of An Entire Presbyterate. In Pastores Dabo Vobis, Pope John Paul II notes, "Permanent or ongoing formation, precisely because it is permanent,' should always be a part of the priest's life. Since the formation program for collegians is more introductory at this stage, the demands of field education are limited. A final grace of midlife is life in communion that has grown over the years: the connections with the bishop, the presbyterate, the people served, and friends. The intercessory prayer of senior clergy is a priestly service of incalculable value in the Church. Finally, the disconnections triggered by the aging process re-surface concerns about intimacy and connection.Ministerial and Pastoral It is neither easy nor pleasant to feel vulnerable. Bishop's Provision for Ongoing Formation: Provides for the adequate staffing of an office for the ongoing formation of priests (bishop functions as the guarantor of encouragement, time, and resources), Appoints a director to organize, ensure funding for, and communicate the resources of human, intellectual, pastoral, and spiritual formation (whether diocesan based or drawn from other institutions), Appoints and oversees a committee of priests (perhaps drawn from the presbyteral council) and others to regularly examine the process of ongoing formation in its various dimensions, Supervises the director to establish linkage between the ongoing formation of priests and other diocesan efforts, e.g., evangelization, catechesis, worship, justice and peace, and lay formation, Through the mechanisms of diocesan communication, communicates the values, purposes, and activities of the ongoing formation of priests to the people of God. The Provision of Sacrifice in the Old Testament. The basic premise of the book is that Nazareth, the place where Jesus spent His seminal years with Joseph and Mary, was the first seminary, for it was there that Jesus' formation took place. God's graces are clearly connected with the lifelong process of integrating identity and service for the sake of mission. Ongoing formation is, first of all, personal. This is Paul's vision that he expresses throughout his writings, for example, in 2 Corinthians 6:3-8: "We cause no one to stumble in anything, in order that no fault may be found with our ministry; on the contrary, in everything we commend ourselves as ministers of God, through much endurance, in afflictions, hardships, constraints, beatings, imprisonments, riots, labors, vigils, fasts; by purity, knowledge, patience, kindness, in a holy spirit, in unfeigned love, in truthful speech, in the power of God; with weapons of righteousness at the right and at the left; through glory and dishonor, insult and praise. In his farewell speech to the presbyters of Ephesus, Paul exhorts them with striking words that still speak clearly and forcefully to pastors in today's Church: "Keep watch over yourselves and over the whole flock of which the holy Spirit has appointed you overseers, in which you tend the church of God that he acquired with his own blood" (Acts 20:28). Frank Reale, SJ, Rev. It is a longstanding temptation.Grace It also hints at who will fix it. Senior priests gather a lifetime of ministry and can be tempted to wonder whether their efforts made a difference, whether what they did was worthwhile, whether what remains undone eclipses the little that was accomplished. The priest-mentor brings a wisdom born of experience as well as a sense of the life of the local church. When a ministerial priest loses sight of his baptismal priesthood (and the concomitant truth that his ministerial priesthood is ordered towards the service of his own baptismal priesthood and that of all the lay faithful), he becomes preoccupied with his own needs, shaping the liturgy and his ecclesial office to be a platform for the expression of his own preferences, comforts, or self-aggrandizement. This new sense of limitation also presses to the truth of one's personal mortalitythat life has an end and that more of life is behind than ahead. This new union with Christ demanded a certain expectation of holiness, and the offering of the sacrifice of ones life, and the sanctification of the world. Notre Dame, IN 46556 USA. Conversely, standing as the head of his family, he is to lead them to worship and serve their Creator. Priests' sacramental existence, which precisely as sacramental is exterior and public, gives rise to their identity and is manifested in their service and more general relationship to the Church they serve. Another internal task and challenge is that of personal reinvestment in a new situation. The grace of beginnings is really the gift of possibilities for growth. They need practical wisdom, for example, to translate general norms into their particular situation. The celebrant says. So, it is essential that he be alert to the internal movements of the Holy Spirit that may be offering direction for the life of the parish. The change process alters life and ministry patterns, predictable routines, and ordinary expectations. How can I become more pliant to the will of God as God calls me to the complete gift of myself?