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The Priest as Man, Husband, and Father | Fr. John Cihak, S.T.D. | March 26, 2007
This article was originally published by the Congregation for the Clergy in its journal, Sacrum
Ministerium 12:2 (2006): 75-85. It is based upon a presentation given to the Board of Directors of Mount Angel
Seminary (Oregon, USA) on August 30, 2006. It is reprinted here by kind permission of the author.
Crisis and Renewal in the Priesthood Today
The crisis in the Church in
the United States, brought on by the discovery of sexual abuse perpetrated by
members of the clergy, indicates the need for clergy reform and renewal. The
need for the renewal of the clergy, as for all Christians, is perennial and
certain periods of the Church's history have been more intense than others in
this regard. Around the year 1000 it was the reform of Pope St. Gregory VII,
especially in the area of celibacy among clergy. In the late 1500s, it was the
reform spearheaded by the Council of Trent and by St. Charles Borromeo, who
established the seminary system for the formation of priests. Some have
proposed that the current crisis can be solved by having women priests, married
priests or part time priests.
The Church proposes another
way. The clergy will be renewed in this age, as in previous ages, only through
a re-appropriation of the very essence of priesthood.
In this brief article, I
will address one foundational aspect of the path to renewal through such a
re-appropriation. The contemporary crisis, profoundly marked by sexual
misconduct,  in its essence is a problem rooted in the priest's humanity; more specifically, his fundamental human identity
as man, husband, and father and the relationships that necessarily flow from
it.  The contemporary crisis, especially in its form as sexual misconduct,
is driven by the priest's rejection of his fundamental human identity in some
manner. The first vocation of Christians is to become holy, and for the priest
his path to holiness lies in loving with the fully human and priestly Heart of
Jesus. Jesus both reveals and exercises His priesthood in a fully human way,
and therefore His priests exercises the priesthood given them by Christ in a
fully human way. Since Christ's manhood is indispensable for His priesthood, we
can conclude that the manhood of His priests is equally indispensable in sacramentally
representing Christ's priesthood.  Thus the current renewal of the
priesthood will not happen by changing or modifying the priest's function but by renewing the identity, specifically the human identity of the priest.
The Church--in the documents
of Vatican II (especially Lumen gentium and Presbyterorum ordinis)
and in the ordinary magisterium of Pope John Paul II--has placed great emphasis
on the inherent human relationality
of the priest. By "relationality" we mean that man is essentially made to be in
relationship with God and others. But how is he relational? The priest is
relational following the pattern set by the Master. Jesus the priest is
relational as man, as husband to the Church, and as father in generating spiritual life. The priest's
relationality imitates Christ's. The priest relates in his humanity as man, as
husband, and as father.
Some may characterize the
renewal of the human identity of the priest by contrasting "cultic" priesthood
and "pastoral" priesthood. They think that "cultic" priesthood, with its
emphasis--I presume--on the priest's sanctifying office, must be deemphasized
in favor of a "pastoral" priesthood in which the emphasis--again, I
presume--falls on teaching and governing. I disagree with such a dichotomy for
two main reasons. First, one does not find this manner of discourse in Vatican
II or elsewhere in the Church's teaching. Second, the attempt to contrast
"cultic" and "pastoral" presupposes wrongly that the three-fold munera of the priest (teaching, sanctifying, and governing)
are somehow in competition with each other, or are exclusive of each other.
The Church instead takes a wider view. Such a solution does not reach deep
enough. The problem is not "cultic" priests or "pastoral" priests, but humanly
relational priests as men, as
husbands and as fathers.  The Church ever since the Council has been
emphasizing the relationality that must be a part of all the priest's offices: the relationality he brings to
his teaching, the relationality he brings to offering Holy Mass and dispensing
the Sacraments, and the relationality he brings to shepherding Christ's flock.
The priest pours out his life in sacrificial love by teaching, sanctifying, and
governing as a man, as a husband, and as a father, patterned on the way Jesus
lives His priesthood. The priest's pastoral charity flows from his inherent
human identity as man, husband, and father, so that the divine love which
shines out from Christ's own perfect humanity can also shine through the
imperfect humanity of His priest. Thus the renewal of the priesthood today will
address the priest's humanity, that is, who he is as man, husband and father.
The Priest as Man
First, the priest is a man.
What does this mean? A man is made in the image and likeness of God, and thus
is made for self-giving love. That is the meaning of his existence. God alone
fulfills a man, yet the Lord has willed that this fulfillment happen through a
man's relationship with woman,
who is equal in dignity and complementary in mission.  This is an important
point: man cannot achieve his fulfillment as man without woman, and vice versa.
Man cannot attain fulfillment alone with God, which was revealed in Adam's
solitude (Gen 2:20), nor can he do it in relationship only with other men. In
the same way woman cannot attain her fulfillment alone or only with other
women, but only through the complementary relationship with man.
The Church's teaching,
therefore, is neither chauvinist nor feminist, but human--human as both
masculine and feminine intrinsically related to each other in God. This is not
a politically correct way of speaking, but this is Divine Revelation. Through
this essential relationship with woman, a man in the order of nature becomes a
husband and father. A man is fulfilled and perfected through spousal love and
paternity. Furthermore, man is also comprised of body and soul, and against any
heresy of Angelism or Jansenism, man's embodiment is good and holy. Man's
embodiment is willed by the Lord in creation and is essential to man's ability
to be in relationship.
Man and woman, made in the
image and likeness of God, are called to become sharers in the divine nature.
 Their destiny is to share eternal life with the Blessed Trinity and with
all the angels and saints. Thus, man is to become holy, to become like God. He
is called to a life of virtue, prayer, and total, self-giving love in imitation
of the Father, Son, and Holy Spirit who reveal themselves as Persons in their
self-giving love. Holiness is the universal vocation we receive in Baptism. To
be a man is to live beyond oneself with others and for others.
Because of original sin, man
is a sinner who bears the wounds of original sin and its effect of
concupiscence. Choosing to love the way Jesus showed us, therefore, requires
grace and often involves renunciation and suffering on our part. Jesus calls
His followers to the narrow path that leads to life (Mt 7:13-14; Lk 13:24), and
His grace enables us to renounce our wills and to suffer well. The ability to
renounce one's own will and to accept suffering in order to love lies at the
root of what Pope John Paul II calls "affective maturity".  Affective
maturity, or "responsible love" as he also terms it, is the ability to give
oneself freely in love. Pope John Paul II stresses affective maturity as a
fundamental and essential criterion to be able to relate to others. He writes,
"We are speaking of a love that involves the entire person, in all his or her
aspects--physical, psychic and spiritual--and which is expressed in the
'nuptial meaning' of the human body, thanks to which a person gives oneself to
another and takes the other to oneself."  For most people, the affective
maturity needed to love selflessly is gained through a struggle with one's
To be a Christian man,
therefore, means to accept Jesus' invitation to enter into ongoing and life
long conversion toward greater holiness. A man called to priesthood is one who
practices saying "No" to his own disordered pleasures and selfish designs, and
saying "Yes" to the Lord's will and acting for the good of others. This process
takes into account a man's failings, sinfulness, and weakness through which
divine grace can shine. The man called to priesthood, therefore, is not a
perfect man. God did not call angels to be priests, but men (Heb 5:1). Rather
the priesthood will perfect him if he embraces it, strives to cooperate with
the grace in it, and lives it in the way Jesus and His Bride intend it to be
lived. The man as priest is an earthen vessel into which is poured divine
treasure (2Cor 4:7). Though not perfect and still a sinner, a man living the
call to the priesthood demonstrates a sufficient capacity for self-sacrifice,
and a willingness to struggle for self-mastery to become holy.
The struggle for holiness
entails, furthermore, the pursuit of virtue, which often involves "long and
exacting work",  whereby man governs his passions and gains the freedom
necessary for responsible love.  This means he is honest and able to admit,
at least eventually, when he is wrong or fails. At the foundation of the
priest's manhood, therefore, is his necessary and complementary relationship
with woman whereby he becomes a husband and father in some manner, and his
affective maturity revealed in and developed by sacrificial love whereby he
grows in holiness.
The Priest as Husband
The second aspect of the
priest's fundamental human identity is that of a husband. Jesus is the Head and
Bridegroom of the Church. His relationship to the Church is spousal.  The priest is a husband by his participation
in Christ's spousal relationship with His Bride the Church.  The priest's
participation in Christ's spousal relationship to the Church is seen most
clearly in the priest's words of consecration and absolution where the "I" of
Christ and the "I" of the priest are one.
A priest strives to love the
Church with the Heart of Jesus. His is a husband's love. The priest's spousal
relationship with the Church is the foundation for his promise of life-long
celibate chastity. The priest's spousal relationship is expressed in the
promises he makes at ordination of celibacy, obedience, and prayer, as well as
in his striving after the evangelical counsels of poverty, chastity and
obedience, which the diocesan priest does not vow explicitly but which
nevertheless constitute the pastoral charity of Jesus' own priesthood. To
participate in Christ's spousal relationship to the Church means that his life
must conform to the way in which Christ loved his spouse: through the total
sacrificial gift of Himself on the Cross. "Model your life on the mystery of
the Lord's Cross," the priest is told at ordination when the bishop places the
chalice and paten in his hands.
The priest's spousal love
for the Church, like Christ's and that of all Christian marriages, is
necessarily both unitive and procreative in a spiritual way. The priest strives to become one
with his Bride the Church in imitation of the way Christ is one with His Bride.
He offers her his mind (1 Cor 1:16) and his oneness with the Father (1 Cor 3:23).
He nurtures, protects and loves her as His own flesh (Eph 5:28-30). The unitive
aspect of his spousal love can be found in the Profession of Faith and Oath of
Fidelity he makes before receiving Holy Orders. He swears before God that he
will hold as his own what his Bride holds as her own, that he will allow her to
define him and his convictions.
Another example of the
unitive aspect is the reluctance, even difficulty, and amid great grief with
which the Bride grants a dispensation from celibacy for a priest who wants to
leave and marry because this entails a breach of the unitive aspect of the
priest's spousal love for the Church.  The Bride's love is a jealous love.
The procreative aspect of the priest's spousal love is evident in Baptism and
Confession where the priest quite literally generates new spiritual life, or in
offering Holy Mass which renews Christ's marital covenant with the Church.
As a husband the priest
cherishes his Bride and gives himself generously to her. He willingly and
joyfully spends his time, energy and resources on those entrusted to him. He
protects them from harm. The priest's procreative love is seen in his zeal for
the Gospel--that the members of his Bride will receive a living faith. Just as
a father's task is not just procreation of children, but their education and
formation as well, so too the priest is entrusted with the education and
formation of the spiritual children he has begotten. The Church as Bride is
concretized for the priest, first and foremost, in the Blessed Virgin Mary, who
concretely shows a priest the feminine face of his Bride the Church.  Thus
the man called to priesthood is a man who is capable of, and inclined toward,
being a good husband and father in Christian marriage. He will strive to live
his specific promises, as well as poverty, chastity and obedience, as the
expression of his spousal love
for the Church. His priestly ministry unites him ever more closely to his spouse, the Church, and
generates new spiritual life in her.
Part 1 | Part 2
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