Pastoral Theology Forming the BOUN PASTOR

The Focus of Pastoral Theology is to Form a Boun Pastor in the Modern World

Introduction

Mr. Chessaro, a parishioner of San. Lorenzo, Abano Terme said: “Fr. Antonio Toigo is a good shepherd and an exemplary priest who radiates our faith. He wakes us up to travel towards heaven with lamp that is always ready with the fuel” (Mt.25: 4)[1]. To hear such things in this modern world is very rare. Another man said that we are very proud and privileged to have a good shepherd as our parish priest and he is an angel sent to awake our Christian consciousness. A priest in the modern world must be an integral person inculcating both the spirit of Martha and Maria, so to say a blend of spirituality and service, in the language of St. Benedict “ Ora et Labora” said by a very young catechist Alice. She also affirmed that Don Antonio reproduces the image of Praying and Serving Christ.

Since I lived with him for three weeks in two different occasions I experienced the same. Out of my experience I would say that the world is in need of such a priest because he is a man of God who loves his sheep without getting tired, “in poetic words an extended hand of God and an extended womb of a mother”. He is a man who draws not his picture in the hearts of parishioners by his priestly office but Christ’s picture. Though a man of deep prayers, he does not lock himself always in the church but often finds him at the service of the people. The Holy Church is in need of dozens of exemplary priests in whom God’s love is being incarnated. A faithful should be able to experience God’s love in a priest. Fr. Fabio, an assistant parish priest who does his priestly ministry so effectively with the help of Fr. Antonio like a tower of light without any complaints. They keep up the priestly identity anywhere they are. Hence the main focus of formation must conform one to have a priestly identity by reproducing the image of Praying and Serving Christ. Formation must be a helping tool to build a priestly identity. Here our main concern is priestly identity. Hence let us deal with priestly identity in different spheres.

1. What is Theology?

One may shock and wonder to note that the word theology does not occur in Sacred Scripture, although the idea and meaning is very much present.[2] Theology is generally defined as reasoned discourse concerning God or faith in God because the word ‘theology’ comes from two Greek words: ‘θεος’( theos ) meaning “God”, and ‘λογος’ ( logos ) meaning “word,” “science”or “reason.” It is “of ancient provenance but bears a variety of differing but related meanings.”[3] It can also refer to the study of other religious topic. St. Augustine defines theology as “thought or speech about divinity” (de divinitate ratio sive sermo).[4] According to Lidell and Scott's Greek-English Lexicon , the term theologia is the “discourse on the gods or cosmology.”[5] Encyclopedia Americana defines theology as “rational utterance, or discourse about God or gods.” [6]

In its etymological sense the word "theology" simply means “ science of God,” “study of God” or “knowledge of God.” The knowledge about God and things related to him can be acquired either by the light of reason alone, or by the aid of divine revelation; each type of knowledge can be either popular or scientific in nature. In this sense theology may be defined as a supernatural science* [7]which treats of God and of creatures in their relation to God. Many people, for example, mistake a purely rational treatise on the existence of God, or the mortality of soul, as “theology.” Others think that any scientific study of the Bible or any excursion into the field of comparative religion is “theology” [8]

And some mistake that theology is the deposit of divine truth that is timeless and unalterable. We can accept that the Sacred Scripture is inviolable, but we need fresh theological understanding and reformulation. Theology of early church was the theology of martyrdom for the sake of faith. In the second and third centuries it has changed into apologetical theology in the second and third century. The Apologists (e.g., Justin, Clement of Alexandria, Origen, Irenaeus) defended faith in opposition to Gnosticism and Pagan Atheism. After winning the favour of Emperor Constantine the spread of Church became the highest value, the character of theology has changed.

With Scholastic theology becomes more of academic in nature. As circumstances change, theology should also change. It has change for two reasons: first, because as language and cultural forms change the body of Christian truth must be clad in contemporary dress to remain intelligible; and second, because new issues and problems continually arise to challenge church.[9] The term first appears in Plato’s Republic with reference to poetry ( book ii, chap 18 ).[10] For the term theologia is used in Classical Greek literature for divine personalities. “ For pagan antiquity it meant a mythological explanation of the ultimate mysteries of the world ( Plato: Republic 379a).[11] If we closely read Plato’s Republic we can note that Plato and his master Socrates(5-4 B.C) used the term theologia to point out some of statements and discussions in the Greek poets on ‘gods’ in order to criticize them as unfitting divine beings.[12] We could say the concept of theology began with the Greeks, even though it gained its content and method with Christianity.

According to Plato Theology is telling of stories about the gods (Plato had prescribed norms to which the poetry must conform in matters of theology).[13] Aristotle though uses the term for his metaphysics or ‘First Philosophy’, which explained the whole of reality in terms of the ‘Absolute Principle’ or ‘Supreme Mind’ (Meta. 1026a 19-22); he abandons it as he understands metaphysics is to deal with being as such rather than with the immaterial unmoved mover.[14] In Aristotle's Metaphysics (book vi, chap.1, sect. 19), it is one of the three speculative sciences: mathematics, phusike and theologike, with the latter corresponding roughly to metaphysics. The term has since been appropriated by a number of Eastern and Western religious traditions.[15]
Drawing on Greek sources, the Latin writer Marcus Terentius Varro probably following the Stoic philosopher Panaetius, distinguished theology into three concepts (forms): ‘mythical’ (concerning the myths about the Greek gods and the doctrine implied in them) ‘natural’(physical or rational)- (philosophical analysis of the gods and of cosmology or the science of divinity- the proper occupation of philosophers) and civil (concerning the rites and duties of public religious observance of various cities or states).[16] The Latin Fathers, such as Tertullian and Augustine followed Varro's threefold usage of theology.

In the beginning of Christianity the term-theologia was also applied to the civic cult of pagan gods of Greece and Rome. It is therefore the term was repugnant to early Christians. When the gnosis (biblical) had acquired more dangerous conotations, Origen turned to theologia to express the Christian understanding of God as distinguished from Christian faith.[17]No wonder the Christian writers used the term with several different ranges of meaning. In patristic Greek sources, the early Fathers used theologia in correlation to oikonomia; the former refering the inner mysteries of Godhead, the later to God’s plan of salvation through Christ.[18] In the struggle with Arianism this “explanation of God” (theologia) came to be used for Christian knowledge about the Persons of Trinity. Pseudo-Dionysius used theologia for mysticism.[19] Gregory of Nazianzus ( 4th century A. D ) in his treatise De Theologia ( Oratio 28) was concerned with the knowledge of God. The word was also used for the predication of divinity and in particular for the doctrine of Trinity and of divinity of Christ. [20]It is in this sense that Gregory of Nazianzus was nicknamed "the theologian": he was a staunch defender of the divinity of Christ. According to Theodore of Cyrrus (5th century A. D ) it meant the Old and New testaments.[21] Abelard after 1100 was the first to apply the term theology methodical (dialectical) investigation of the whole Christian teaching.[22]For him theology was as much the study of Christian doctrine of God displayed in Holy Scripture and the church fathers, as of doctrines of God found in writers outside the Bible and Church[23]( The term is explicitly used in sense of signifying an intellectual discipline, i.e., an ordered body of knowledge about God).[24]

The classical definition that we have on theology is St. Anselm’s of Canterbury: fides quaerens intellectum ( faith seeking understanding). One can be very sure that without faith in God no theology can exist. Hence faith is fundamental and vital for theology. Perhaps drawing inspiration from Anselm, Professor J. Macquarrie has defined theology as “the study which, through participation in and reflection upon a religious faith, seeks to express the content of faith in clearest and most coherent language available.”[25]

Finally we can say that theology is as old as self-conscious faith in God. In this sense Adam and Eve were doing theology as they were thinking of the ultimate meaning of their life once they were out of the paradise. No doubt they must have reflected on their fidelity and faith in God and His revelations. Therefore theology precedes not only Christianity but even Judaism as well.[26] The Christian theology, more specifically the Catholic theology begins with the Apostles. The theology of the Apostolic period was the theology of new testament whose theology is more catecatical than speculative. As Christian faith was seriously challenged, theology became deliberately systematic. The technical theological terms were formulated and the theological problems were defined especially against Gnosticism and Arianism.[27]

As time went on, the canon of Sacred Scripture was determined and the creed was formulated and accepted. As circumstances changed, so too did the character of Catholic theology. The theology was developing and changing according to the time and the environments. It was in the bishop’s houses, its concern was primarily pastoral(concerned with a defence of faith against non believers and heretics); in monasteries, it became more literary and ascetical(spiritual and devotional); in universities, more speculative(giving the whole body of Christian faith some coherent,logical unity and structure); in seminaries, more narrowly clerical (preparing the future priests for the service of the Church as preachers, teachers and confessors).[28]


The Vatican II says that theology especially subjects of Catholic theology must be taught in the light of faith under the guidance of the magisterium of the church, in such a way that students will draw pure Catholic teaching from divine revelation, will enter deeply into its meaning, make it the nourishment of their spiritual life, and learn to proclaim, explain, and defend it in their priestly ministry.[29] It must be solidly anchored in the word of God, “which ought to be, as it were, the soul of all theology.” [30]

Theology can be divided by content: doctrinal, spiritual, pastoral, liturgical etc

by method: historical, speculative and systematic

by perspective: liberationist, orthodox, radical, feminist, existential, process etc [31]

In the end

Christian theology is more or less systematic effort to cometo intellectual terms with, and then to express, our experience(knowledge) of God in Christ. In doing so, theology looks both to the human situation and to the Christian message. It seeks to understand the one in the light of the other, and maintain the critical conversation/ diologuebetween them,reflecting on the human situation in the light of Christian messege,and on the Christian messege in the light of the human situation.[32]

2. Is Theology Important for Pastoral Ministry?

Pastoral theology is the science of the care of souls. The term “pastor” is defined in the Code of Canon Law as a priest or a moral person with the care of the souls that is to be exercised under the authority of the local ordinary.[33] This article will give the definition of pastoral theology and its history.

A. Definition

Pastoral theology is the branch of theology concerned with the practical application of theology that aids the pastors to take the best care of the souls in the pastoral context. The term “Pastoral” derives from the Latin word Pastor or Shepherd ; Pastoral theology is the theology of shepherding or work of ministry.[34] Pastoral theology refers to a critical reflection on the presence and caring activity of God, and of human person before God, within the social contexts of the world. It is pastoral because of its focus on care of persons and communities. It is theological because it reflects on the activity of God as understood through the various practices and documents of faith.[35] It is really the ministry of salvation”in the service of all men,[36] the basic charge of the Church and incumbent, according to various states of life and offices, on all members of the church.[37] Hence pastors as students must be diligently instructed in those matters which are particularly linked to the sacred ministry, especially in catechesis and preaching, in liturgical worship and administration of sacraments, in the work of charity, in assisting the erring and the unbelieving, and in the other pastoral functions. They are carefully instructed in the art of directing the souls.[38] This approach to theology seeks to give practical expression to theology. Normally viewed as an 'equipping' of ministers, practical theology is often considered to be more pragmatic than speculative. Hence its main interests are in those areas of theology which will aid the priest in ministry. Topics tend to include homiletics, pastoral care, sacramental theology, and ethics.

Together with the pastors the laity must do their mission of salvation because the laity are in their own way sharers in the priestly, prophetic and kingly functions of Christ.[39] Hence Pastoral ministry of salvation would be essentially deficient without them.[40] Pastoral work is not the sole work of the clergymen or religious. It is the work of the whole church including the laity. Hence Pastoral Theology should necessarily help not only the clergy and religious but also the laity. It is for all. It must assist the whole faithful to do the entrusted mission of Jesus. The modern Christian has a deeper sense of the unity between person and environment, between the church and the world, between office-holders and the people of god, between clergy and congregation. The ministry of salvation is the work done in partnership.[41]

B. History

Literature on shepherding and the cure of souls is as old as the Christian church and constitutes a rich and varied corpus , with antecedents deep in Jewish and Hellenstic culture. As a systematic discipline, however, pastoral theology did not emerge until Tridentine reforms of the sixteenth century (Catholocism) and then not as a major disciplinary enterprise until the mid- to late eighteenth century in both Catholicism and Protestantism, occasioned by the increasing need for practical education and guidance of clergy.[42]The Council of Trent, in the fifth session, lays down a twofold duty of the teacher, to preach on Sundays and festivals, and to give catechetical instruction to children and to others who have need of such instruction.Benedict XIV, in his Constitution, "Etsi Minime", calls special attention to this latter most important duty.
During the Middle Ages, there was not yet a separated and systematized science of pastoral theology. Scholssticism did not recognize this science apart from other branches of theology. Dogma and moral were so taught as to include the application of their conclusions to the care of souls. Still, even then writings of the great Doctors of the Church were at times purely pastoral; such were the "Opuscula", 17-20, of St. Thomas Aquinas; St. Bonaventure's "De sex alis seraphim", "De regimine animæ", "Confessionale"; the "Summa theologica" (Books II, III), together with the "Summa confessionalis" of St. Antoninus, Bishop of Florence. At the same time, writers on mystical theology have often entered into the domain of pastoral theology.
Not until the period of the Counter-Reformation did the science of pastoral theology take its present systematized form. During the latter half of the fifteenth century, in certain places, pastoral duties were very much neglected. By the dawn of the sixteenth century, the care of souls was to many priests and not a few bishops a lost or a never-acquired art, with the result that the laity were ready to throw off what was deemed to be a useless clerical yoke. The Council of Trent set itself to bring about a true reformation of the priesthood. Catholic bishops and theologians followed the lead of the council. The result was the treatment of the care of souls as a science by itself.

The pastoral theology reaches its present shape by the Vatical Council II. The ministery of salvation is previously done clergy alone. At the wake of twentieth century the focus was on individual care. Yet it was clergy dominated. After Vatican II a paradigm shift takes place. The ministry of salvation is a work in partership. The emphasis is on ministry as work of the whole church, not the clergy alone.[43] The laity awakes to do their mission of salvation after Vatican II and also the religious. The Orders and Congregationas exist to serve the Church, not to further the particular ends of the order.[44]

3. Pastoral Theology is to form a Boun Pastor

A. Man of Prayer

My Archbishop Soosapakiam begins and ends his day before the Eucharistic Lord. He gains his strength sitting before the Eucharist for hours and hours. In the silence of heart one can hear the voice of the Lord. A priest who must be man of interiority should radiate the spirit of Jesus. A priest who prays a lot can only avail himself at the service of the people. Jesus is the example to this, says Don Antonio. Jesus is the ultimate example of prayer. Though he was son of God yet he found time for prayer.[46] If Jesus, being son of God, prayed why can’t the priest pray? What is remarkable in Jesus is the degree to which prayer belonged to the essence of Jesus’ life and mission. It was an integral part of his whole way of acting, not just something fitted in if time permitted.[47] So the formation should stress the prayer as an integral part of one’s being and must be a part of one’s essence. If a priest neglects the prayers neglects the priesthood. If a priest considers the prayers as a big load to be carried everyday is like a foolish virgin without the fuel. It is good to remember the words of Oswald Chambers: “Prayer is the vital breath of the Christian; not the thing that makes him alive, but the evidence that he is alive.”

Many priests who begin their priesthood so successfully, fail miserably as days pass by and leave their priesthood shocking the faithfuls. Why it is so? The answer is as simple as ‘prayerless life’. For a priest prayer is not a mere exercise of lips but very breath of life because prayer sustains the priesthood and is the fuel or nourishment to every priest’s life. A priest should never consider prayer as E. M. Bounds says "as a duty which must be performed, but rather as a privilege to be enjoyed, a rare delight that is always revealing some new beauty."
A priest’s main identity is that he is a man of prayer because Jesus is the man of prayer. Jesus spent hours and hours praying in silence on mountain tops. We are living in the world of awful noise. In the noisy atmosphere we can not listen to inner voice and can not reflect on the word of God. Silence is the must for prayerful life. Thomas Merton says: “ Physical solitude, exterior silence and real recollection are necessary for anyone who wants to have a serious prayer life. There is no solitude except interior solitude.” And in this line Soren Kierkegaard would say that “The present state of the world and the whole life is diseased. If I were a doctor and were asked for any advice, I should reply ‘Create Silence’. Priestly formation should teach the candidates as how to inculcate silence for life. Silence is the food of the soul and friend of divine voice.
At the wake of the day many faithful are present in the church to pray. If the faithful are there to pray, the priest must be there in the church before the faithful are present. As for me, the faithful are the model to prayer life. My own brother is an inspiration to my prayer life. Though being a layman, he never slept without reciting rosary even on the day of his wedding. If the laity can do so wonderfully why can’t the priests do? Therefore the identity of the priest must be primarily a man of prayer.

B. Friend of Jesus

Why a priest must be a friend of Jesus? A priest can not be a priest without deep communion and profound friendship with Jesus because Jesus is the only high and model priest. He himself is God’s love incarnate and the eternal word of love. He has given his flesh and blood for our salvation. Since a priest is an extension of Christ, he must be a friend of Jesus. The love of Christ nourishes the priest because Christ is the life giving bread and water on the way towards holiness. In fact a priest’s spirituality flows from his friendship with Jesus. The ultimate aim of priestly formation is to make one fall in love or be a friend of Jesus. The priest’s love for Christ and His love in turn significantly form the basis for the spirituality of priesthood. “In fact the nature and the mission of the ministerial priesthood can not be defined except in this multiple and rich network of relations which springs from the Blessed Trinity and is prolonged in the communion of the Church, as a sign in Christ of the union with God and the unity of the whole human race”[48].

It is an office of love (Officium Amoris)[49]. Therefore a priest must be a fruit of love, and a bread of love and life, in all seasons. Since there is a terrible hunger for love in this world, we all must understand the words of Jesus, “Love one another as I have loved you.” At this point Mother Theresa’s reflection holds good, “Ask yourself “How has he loved me? Do I really love others in the same way?” Unless this love is among us, we can kill ourselves with work and it will only be work, not love. Work without love is slavery”.

Since the priesthood is an office of love, a priest’s vocation is to be born as love incarnate. A priest can be so when he becomes the real friend of Jesus. Who can be His friend? I think without any doubt, when a person sits and interiorise the Words of Jesus lovingly and willingly at the feet of Jesus like Mary ( Lk 10:39 )[50] and obey what Jesus commands to do ( Jn 15: 14 )[51] And a priest who lays down his life for his sheep like the good shepherd is also a friend of Jesus ( Jn 10:11 )[52]. It is because, the basis for the priestly vocation must be sought in Christ’s example of the unconditional and self emptying love to the Church and to the disciples. “As the Father loves me, so I also love you. Remain in my love. I have called you my friends because I have told you everything I have heard from my Father (Jn. 15:9, 15)”.[53]

“Jesus knew that those whom he loved would crucify him. Yet he loved them, us. Christ love was sacrificial. He really made supreme sacrifice of his life for those he loved. And so the pastors must also be ready to sacrifice themselves for their people”[54]. It would be the task and mission of the priest to speak in season and off season of God’s love for every human person. Fr. William Cyril says: “The basic conviction must be born out of the intimacy that a priest experience day today life through the bond of prayer and reflection. It is the answer to the call that Jesus offers to the priests everyday to gather strength and get formed in the school of love and deep communion. When the Apostles returned from carrying out their mission that Jesus entrusted to them, he took them and withdrew apart[55]. So also, “He called to him those whom he desired; and they came to him. And he appointed twelve, to be with him, and to sent out to preach and have authority to cast out demons ( Mk 3 :13-15)”[56].

Jesus accompanying the apostles for the sake of their vocation signifies a lot to them. Jesus asking them to sit aside, for a certain period of time before sending them for their mission, was for formation[57]. That would mean to the apostles a deep communion and friendship with Jesus. It is equally saying that priesthood becomes possible if one has learned to hear his voice because he calls those whom he desires. Hence the life of the priest must be the one which God desires so dearly.”

C. Follower of Christ

“Many millions throughout the ages have venerated the name of Jesus, few have understood him and fewer still have tried to put into practice what he wanted to see done”. Albert Nolan

What is so special about Jesus who lived in a Roman colony? To answer this question let us recall Mc Brien’s quoting of Hans Kung: “Jesus is an ordinary historical figure who made an extraordinary impact not only upon his contemporaries but upon much of the human race ever since. And this Jesus proclaims kingdom, but is not himself the kingdom. Everything (laws, traditions, cult etc) is to be subordinated with the kingdom that is to the human well being”. Boff and Sobrino think in this line and say that Jesus preached not himself but the kingdom of God, the realization of complete liberation. As a priest why I follow Jesus is “Though He is the son of God, he humbled himself to an extent of washing the feet of the human beings.” He sets an example of service to the humanity.

His service mind is the inspiration for me to follow Jesus. I try to adopt this servant mind of Jesus.The aspect of formation is to inculcate the servant mind of Jesus. In order to have the servant mind of Jesus one needs to know how to speak the love language of Jesus, because service is the love language of Jesus. It is the love that prompts Jesus to serve. The love of Jesus that makes Mother Theresa serves the poor. She spoke the love language of Jesus to everybody. This has the power to perform the miracles. It is very clear from Mother’s experience of a man whom she picked up from the drain. She says: “That man whom we picked up from the drain, half eaten with worms, and we brought him to the home. I have lived like an animal in the street, but I am going to die like an angel, loved and cared for. And it was so wonderful to see the greatness of that man who could speak like that, who could die like that without blaming anybody, without cursing anybody, without comparing anything like an angel.”[58] The Good News is the love that Jesus Christ is and reveals. The language that he speaks is love which wills the good of others; it acts and works for their welfare. To the lawyer who questions him about inheriting eternal life, Jesus tells the parable of this love language of good Samaritan and twice insists on the activity of love in the service of God and neighbor: “Do this and you will live. Go and do likewise.” Hence we need to speak theis love language as it was spoken by the good Samaritan (Luke 10:28, 37).

I know that it is not very easy to follow Jesus because it risks my life. In this Fr. William Cyril says: “The basic orientation in following Christ must be the readiness to take up the cross. The cost of discipleship that Jesus proposed to the Apostles was the reality of suffering and rejection. In the words of Jesus, it would be the total surrender to do the Master’s will and the total abandonment in moment of desolation, criticism. It would imply following the footsteps of the Apostles, leaving behind everything and willing to die for him at any cost”. Jesus would elaborate this call in these words: “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me”[59]. In the circumstances of pastoral activity, when the priest will have to wrestle with his own weakness, loneliness and isolation which might often discourage him, the consolation would be the openness to identify oneself with the hardships of Jesus as the Apostles did. In the words of Cardinal Joseph Ratzinger (The present Pope):
“Discipleship or priesthood is not something one can devise as a way of being able to attain security, earns ones bread, reach a social position. One cannot choose it as a means whereby one finds certainty, friendship, security; how one might construct one’s life for oneself. It can never simply be one’s own provision, one’s own choice. Priesthood if at all is right, is not one can give oneself nor seek oneself. It can only be a response to his will and to his summons”[60].
Following Christ then means nothing less than giving one’s own life. He has to forsake everything of his own and should become the sole property of Jesus as Apostles did. Hence his will is doing the will of God. He should think and act with the mind and heart of Jesus. So the spirituality that is emerging in following Jesus is the model that is set before us by the Apostles who left everything in order to be with him. They have ultimately shown the willingness to witness Jesus at the cost of their life- a paradigm for discipleship.

D. Servant of Jesus

At the heart of Christian love is to serve because Jesus who is love incarnated, came to this world not to be served but to serve. Jesus and the apostles who, all throughout their life served the humanity did not have time even to rest (Mk 6:31). In today’s world the service mind among priests are at decreasing level. Therefore every formation should highlight the need of service in today’s world. Jesus even to the point of death renders his last act of loving service, to his disciples when he washes their feet. We are called to follow the example of our Lord, who chose the role of a servant by washing his disciples' feet.

Foot washing was common in first-century Palestine, where people wore sandals to walk the dusty and muddy roads. Once they have come home, it was customary that they wash their own feet. Occasionally a disciple would wash the feet of a teacher as an act of extraordinary devotion (Jan 12:1-8). No one would have expected Jesus, the master, to wash his disciples' feet. Just after washing the disciples' feet he told them, "So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For, I have given you an example that you should also do as I have done to you." ( Jn13:14-15) .In this act, Jesus showed humility and servant hood, even laying down his life for those he loved. And he also provides us with an example of what we are to do for each other: “love one another so much that we are ready to lay down our life for our friend”.

If any one who wishes to know that what exactly this is mind of Jesus during the last supper especially when he washes the feet and gives the love commandment. John 13 gives a powerful symbolic description of the inner core of Jesus. Jesus rises from the table and lays aside his garments. Theologians tell us that-this rising and laying aside of garment “is deeply symbolic. Jesus, in doing this, is not simply physically disrobing, but engaged in act of divine revelation. His removal of his outer clothes signals a manifestation of his deepest heart. What is revealed beneath the garments will be the inner heart of Jesus, his “mind.” And what is revealed? Underneath the garments are not richly embroidered Episcopal vestments, but a towel—the towel of a servant, a towel that gets dirtier and dirtier as Jesus kneels before his friends to wash their feet. What, therefore, is revealed? Saint Paul explains; in Philippians 2, he urges his disciples to “have that mind in [them] which was in Christ Jesus: who though he was in the form of God did not regard equality with God something to be grasped at. Rather he emptied himself and took the form of a servant.”[61] Those who follow Jesus are likewise called to let go of privilege and pride in order to love others more fully, even those who are hard to love.

Jesus has gone a step ahead of what he told in Jn 15:13. Jesus has not only loved his own who were in the world unto the end (Jn 13:1), but also those who would betray or deny him. His love reached all the way to laying down his life for them (Jn 15:13). “He laid aside the privileges of power, although "the Father had given all things into his hands" (13:3). He showed the true power that comes through servant hood. In the gospel of Mark Jesus is the Servant of God who has come to serve and to give his life for all. (Mark 10:45) How has Jesus given us his life? Jesus has given us life by pouring his blood. “This is my blood, the blood of the covenant, which is to be poured out for all” (Mark 14:24).

“When Mark writes of Jesus’ blood poured out for all he is not referring merely to his physical blood, but to his life given for the transformation of all. We participate in his banquet community to the extent that we accept his life under the sovereignty of God’s love and wisdom as our own; for, in the Jewish tradition, the blood of any creature is its life. Jews were forbidden to consume the blood of animals (Lev 17:10-16; Deut 12:16; 15:23), because God alone was to be their life-principle. When Jesus offers his blood for all humankind at the Last Supper, he is implicitly identifying himself with God as the ultimate life-principle for all humankind in communion with God and one another. Through and in him, God is integrating all persons into the fullness of life within the eschatological banquet community, establishing an indissoluble bond between himself and his people (cf. Zephyr 9:11; Heb 9:16-21)”.[62]

Fr.Daniel Patrick Huang says in his articles Mission Spirituality about the servant mind of Jesus as follows: “The washing of feet was a service rendered only by the lowest class slaves in Jesus’ world. This is not surprising, since the washing of feet was dirty work indeed, involving washing real grime and filth from travel-stained, smelly feet. This fact suggests a quality of the servant mind: its willingness, indeed its inner compulsion, to go in search of where there is dirt, ugliness, negativity—to wash, to clean and refresh, even if it means being stained by the dirt in the process. A servant who is too “clean,” who is untouched or unaffected by the dirt and ugliness that mar people’s lives—their pain, their anguish, their confusion, their sin—has not yet assimilated the servant mind of Jesus”.[63]

E. Minister of Word

“The word of God is the first source of Christian Spirituality”[64]. “If this is so for every disciples of Christ, much more for the priest who has the duty of helping others to make the Bible the first source of spirituality”[65] The importance of word of God is expressed thus: “And such is the force and power of word of God that it can serve the Church as her support and vigour, and the children of Church as strength for their faith, food for the soul, and a pure and lasting fount of spiritual life.”[66] The proclamation of the word of God is the primum officium or first task and responsibility of priests. The Second Vatican Council affirms: “Since no one can be saved who does not first believe, priests as co-workers with their bishops, have the primary duty of proclaiming the Gospel of God to all”[67]. The formation focuses this aspect with utmost importance.

The ministry of proclamation can assume different forms. Preaching, teaching and counselling can all be examples of ministry of the word or proclamation. It is to him the word has been entrusted. He is, before all else, the minister and servant of the word of God. Karl Rahner writes: “This efficacious word has been entrusted to the priest. To him has been given the word of God. That makes him a priest. For that reason it can be said it is he to whom has been entrusted the word”[68]. Therefore he has to be contemplative and internalize God’s word by being at the feet of the Lord and listen to God’s word. What he preaches must be fruit of this encounter with God in prayer rather than a collection of propositions, insights or dogmas[69]. His spirituality is wherever his ministry is. His ministry is a ministry of the word and to the word. Through the word thus, the priest makes connection between the word of God and the daily lives of people[70]. The priest has to nourish his own life with this pure and lasting source of spiritual life and help others to do the same through his ministry of word. He should always remember: “No one can have an apostle’s tongue, who does not have a disciple’s ear”. Hence serious, diligent, persistent, preserving reading of the word of God”[71]

F. Celebrant of the Sacrament

“The sacraments are the relics of incarnation and their celebration is a marvellous occasion also for the priests to grow in one’s own spiritual life. In the celebration of the sacraments, the word of god precedes them”.[72]When Vatican II in its document on the sacred liturgy spoke of the ways Christ is present in the liturgical celebrations, it began with Christ’s presence in the priest as well as the Eucharistic species. The Eucharist claims a centrality of place and importance in the Church all its own. “Priests as ministers of the sacred mysteries, especially in the sacrifice of Mass, act in a special way in the person of Christ who gave himself as a victim to sanctify men.”[73]The priest involved in the pastoral ministry contract a profound and abiding relationship to the Eucharist because all his powers flow from the Eucharist. “Christ is present to his Church in the most sublime way in the Blessed Sacrament of the Altar. In the Dogmatic Constitution Lumen Gentium, the second Vatican Council teaches that the priest acting in persona Christi celebrates the Sacrifice of the Mass and administers the Sacraments” [74].
The priest, ordained to act in persona Christi, preside at the Eucharistic banquet, leading the assembly to the meal and the memorial of the death and resurrection of Jesus Christ. Each time we celebrate the Eucharist, we are fed by the bread and share the cup that bestows the life, love and person of Jesus Christ. So as presiders, the priests empower those assembled to participate consciously and fully in the Eucharistic mysteries of the passion, death and resurrection of Christ. "The ministerial priest, by the sacred power that he has, forms and rules the priestly people; in the person of Christ he effects the Eucharistic sacrifice and offers it to God in the name of all the people" [75].

In this way, priest lead the community of faith to the source and the summit of the Church’s power in the most privileged sacramental experience available to us. So the devotion to the Eucharist for the sake of the assembly forms the enduring aspect of the spirituality of priests. Everyday I begin the Eucharistic celebration with the Eucharistic adoration at least for half an hour. This is the preparation for the celebration of Eucharist and the occasion to pray together with my faithfuls. I always found this exercise of prayer is a great strength in my parish life. I believe that I could do something concretely for the parishes where I was is due to this exercise of prayer.

When the priest repeats the same words of Jesus in the Eucharist, it becomes personal and more and more priestly. From this it follows that every liturgical celebration, because it is an action of Christ the Priest and of his Body, which is the Church, is a sacred action surpassing all others[76]. “The Most Blessed Eucharist contains the entire spiritual boon of the Church, that is, Christ himself, our Pasch and Living Bread, by the action of the Holy Spirit through his very flesh vital and vitalizing, giving life to men who are thus invited and encouraged to offer themselves, their labours and all created things, together with him.”[77]

G. Good Shepherd

Priests are called to be shepherds to the community of faith. As they are conformed to Jesus Christ, the Good Shepherd, they continue to care for the flock entrusted to them in various ways. Obviously the initial formation of communities of faith and then sustaining them on their journey is a pastoral task of fundamental importance. Priests need to stand for and nurture the bonds that link the community with the universal Church. The priests shepherd the community by encouraging and fostering its discernment of God’s direction and at appropriate times, by giving direction[78]. “Exercising the office of Christ, the Shepherd and Head, and according to their share of his authority, 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. For the exercise of this ministry, as for the other priestly duties, spiritual power is conferred upon them for the building up of the Church. In building up of the Church, priests must treat all with exceptional kindness in imitation of the Lord. They should act toward men, not as seeking to please them, but in accord with the demands of Christian doctrine and life. They should teach them and admonish them as beloved sons, according to the words of the Apostle: "Be urgent in season, out of season, reprove, entreat, rebuke in all patience and doctrine" (2 Tim 4:2)[79].

The proper function of the parish priest, stems from his unique relation to Christ the Head and Shepherd. It is a function having a sacramental character. It is not entrusted to the priest by the community, but, through the Bishop, it comes to him from the Lord[80]. The priest as a good pastor is called upon to lead the flock in love and service. As Jesus the Good Shepherd, he has to show mercy to the weak, not as though it were their own, but as a free gift from God. They are thus servants of God's mercy[81].

As Christ shed his blood for the faithful, offering him as the sacrificial victim, priests are called to prolong the presence of Christ, in the midst of the flock, entrusted to their care. It is good to remember the words in the first letter of Peter: “Tend the flock of God that is your charge, not by constraint but willingly, not for shameful gain but eagerly, not as domineering over those in your charge but being examples to the flock. And when the chief Shepherd is manifested you will obtain the unfading crown of glory ( I Pet 5:1-4 )”[82]. So a spirituality of the selfless service mark the distinction of a good pastor who is ready to take the lead of the community in the bond of love and unity. His shepherding activity is characterised by communion. As the Church is the sacrament of communion, the priests live this communion by knowing the sheep by name and caring them and dying for them.

Conclusion

“The men of our day are more impressed by witness than by teachers, and if they listen to these, it is because they also bear witness”[83] says Pope Paul VI. Priestly identity is founded on configuration to Christ the Lord, who is at once priest, prophet, and king of the universe. The priest is intimately and uniquely fashioned to Christ by his ordination. Ordination confers “a specific ontological bond which unites the priest to Christ, High Priest and Good Shepherd.”[84] Indeed, by his ordination to the priesthood, a man becomes an alter Christus. As “another Christ,” it is the priest’s right and duty to sanctify (munus sanctificandi), to teach (munus docendi), and to govern (munus regendi) in persona Christi capitis, for it is by ordination that a priest is configured to Christ so as “to act in the person of Christ the head.”[85] Pastoral Theology aids a priest to be configured to Christ.

Pastoral formation gives a priest Priestly identity from the triple munera, and they are inseparable within the priest and the exercise of his priesthood. It is the priest who, sharing in Christ’s priesthood, offers the Mass, extends pardon and peace to sinners in Penance, and anoints in Extreme Unction; it is the priest who, sharing in Christ’s prophetic mission, speaks in the name of Christ and the Church in preaching;[86] and it is the priest who, sharing in Christ’s kingship, exercises governance in the Church, so that only a priest may shepherd souls as parish priest (pastor) or bishop.[87] “The ministerial priest, by the sacred power that he has, forms and rules the priestly people; in the person of Christ he effects the eucharistic sacrifice and offers it to God in the name of all the people.”[88]

In union with Christ in his total self-offering, the priest becomes one with the Head, becoming the channel of mediation between God and man, carrying up our prayers and gifts to God and bringing down God's graces and blessings to us. Like Jesus the High Priest, who " lives to make unceasing intercession for us"(Hebrews 7:25),[89] the priest is a man of prayer, faithful to his Divine Office and leader of the praying Christian Community. The ministerial priest is minister of reconciliation, applying “the blood of Christ which cleanses our conscience from all dead works to serve the living God", (Hebrews 9:14).[90] Hence the formation is to teach how to build the priestly identity in the modern world.

Bibliography


1. Sources

1.1. Biblical

The Holy Bible, RSV, TPI, Bangalore 1980.

The New Jerusalem Bible, DLT, London 1985.

1.2. Documents

1.2.1. Conciliar

Vatican Council II, Dogmatic Constitution Lumen Gentium, 21 Nov.1964, AAS 57 (1965) 5-71.

-----------------------, The Constitution Sacrosanctum Concilium, 4 Dec.1963, AAS 56 ( 1964 ) 97-138.

------------------------, Decree Presbyterorum Ordinis, 7 Dec.1965, AAS 58 ( 1966 ) 991-1024.

------------------------, Decree Optatam Totius, 28 Oct.1965, AAS 58 (1966) 713-727.

------------------------, Decree Christus Dominus, 28 Oct. 1965, AAS 58 (1965) 673-696.

1.2.2. Patristic

Augustine, De civitate Dei, VIII, 1(CCL 47, 217).

1.2.3. Official

CONGREGATION FOR THE CLERGY, Life and Ministry of Priests, Editrice Vaticana, Città del Vaticano 1995.

__________, Directory for the ministry and life of Priests, Editrice Vaticana, Città del Vaticano 1994.

__________, The Priest and the Third Millennium, Editrice Vaticana, Città del Vaticano, 1999.

1.2.4. Papal

John Paul II, Post- Synodal Apostolic Exhortation Christifideles Laici, EV 11, EDB, 1991.

__________,Post Synodal Apostolic Exhortion Vita Consecrata, 25 March 1996, AAS 88(1996) 377-486.

__________, Post- Synodal Apostolic Exhortation, Pastores Dabo Vobis, 25 March 1992, Pauline Books & Media, Boston.

Paul VI, Apostolic Exhortion, Evangelii Nuntiandi, 8 Dec 1975, No. 42, in ASS 68 (1976) 1-76.

2. Studies

2.1. Books

Danneels G., “The Priest: Sign of the eternal in a culture of consumerism,” in The Formation Journey of the Priest, McGregor- Norris (ed), The Columba Press, Dublin, 1994.

Demarest B. A., “Systematic Theology,” in The Concise Evangelical Dictionary of Theology, Walter and Elwell (ed.), Baker Book House, Michigan 1991.

Donovand, What Are They Saying about the Ministerial Priesthood, Paulist Press, N Y1992.

Dreyer E., “Love,” in The New Dictionary of Catholic Spirituality, Downey (ed.), Bangalore1995.

Fay, W.P.,The Basic plan for the Ongoing Formation of Priests, US Conference, Washington 2001.

Hill J. W., “Theology,” in The New Dictionary of Theology, Komanchak(ed.), TPI, Bangalore 1999.

Huang D. P., “Mission Spirituality: The Paschal Mystery,” in Telling God’s Story, Kroger (ed.),Claretian Publication, Quezon City 2001.

Kadaplackal A., The Spirituality of the Diocesan Priest, St. Paul’s Publication, Bombay 2004.

Kilpatrick G. D., “Theology,” in Encyclopaedia Americana,,vol. 26.

Lanet T., A Priesthood in Tune, The Colomba Press, Dublin 1993.

Lartey E. Y., “Pastoral Theology,” in Dictionary of Third World Theologies, Fabella – Sugirtharajah (ed.), Orbis Books, New York 2000.

Liddell H.G., & Scott R., Greek-English Lexicon, Clarendon Press, Oxford 1996.(with a revised supplement-1996).

Macquarrie J., Principles of Christian Theology, SCM Press, London 1966.

McBrien R., Catholicism, Harper Collins, New York 1994.

Navone J., Self-giving and Sharing, The Liturgical Press, Minnesota 1989.

Noort G. V., The True Religion, Dogmatic Theology (vol 1) Translated by Castelot J. J., &

Murphy W. R., The Newman Press, Westminster 1959.

Pathil K. – Veliath D., An Introduction to Theology, TPI, Bangalore 2003.

Ratzinger J., Ministers of Your Joy: Reflections on Priestly Spirituality, St. Paul Publications, Slough England 1989.

Schurr V., “Pastoral Ministry,” in Encyclopaedia of Theology, K. Rahner (ed.), Burns & Oates, Federal Republic of Germany 1986.

Schwartz R. M., “Servants of the Servants of God: A Pastor’s Spirituality,”in The Spirituality of the Diocesan Priest, Cozzens, D. B. (ed), The Liturgical Press, Minnesota 1997.

Turner H. E. W., “Pastoral Theology,” in The Westminster of Dictionary of Christian Theology,

Richarson- Bowden (ed.), The Westminster Press, Philadelphia 1983.

Wright J H., “Prayer,” in The New Dictionary of Catholic Spirituality, Downey (ed ), Bangalore 1995.

Taken from the Internet Article: http://the/ cnn-mothertheresaangelof mercy.htm.

Foot Notes

[1] RSV Bible, Theological Publications of India, Bangalore 1980.

[2] B. A. Demarest, “Systematic Theology,” in The Concise Evangelical Dictionary of Theology, Walter and Elwell (ed.), Baker Book House, Michigan 1991, 495-496.

[3] William J. Hill, “Theology,” in The New Dictionary of Theology, Komanchak, J.A (ed.), TPI, Bangalore 1999, 1011 -1027.

[4] Augustine, De civitate Dei, VIII, 1(CCL 47, 217).

[5] H.G. Liddell & R. Scott, Greek-English Lexicon (with a revised supplement-1996), Clarendon Press, Oxford 1996,
790

[6]George D. Kilpatrick, “Theology,” in Encyclopaedia Americana,,vol. 26, 516.

[7]* G. Van Noort, The True Religion, Dogmatic Theology (vol 1) Translated by John J. Castelot & William R Murphy, The Newman Press, Westminster 1959, xviii, It is more than a science because science in our ordinary vocabulary means physics, chemistry, medicine and other branches of learning whose methods are mainly empirical.

[8] Ibidem xvii.

[9] B. A. Demarest, “Systematic Theology,”, in The Concise Evangelical Dictionary of Theology, Walter and Elwell (ed.),
Baker Book House, Michigan 1991, 495-496.

[10] George D. Kilpatrick, “Theology,” in Encyclopaedia Americana, vol 26, 516.

[11] William J. Hill, “Theology,” in The New Dictionary of Theology, Komanchak (ed.), TPI, Bangalore 1999, 1011 -1027.

[12] K. Pathil – D. Veliath, An Introduction to Theology, Theological Publications of India, Bangalore 2003, 8.

[13] George D. Kilpatrick, “Theology,” in Encyclopaedia Americana, vol 26, 516.

[14] William J. Hill, “Theology,” in The New Dictionary of Theology, Komanchak (ed.), TPI, Bangalore 1999, 1011 -1027.

[15] George D. Kilpatrick, “Theology,” in Encyclopaedia Americana, vol 26, 516-522.

[16] Ibidem

[17] Cf. G. F. Van Ackeren, “Theology,” in New Catholic Encyclopaedia, vol 14, 39-49.

[18] William J. Hill, “Theology,” in The New Dictionary of Theology, Komanchak (ed.), TPI, Bangalore 1999, 1011 -1027.

[19]. Ibidem., See also in Athanasius, Oratio 1 contra Arianos 18; PG 26-49.

[20] George D. Kilpatrick, “Theology,” in Encyclopaedia Americana, vol 26, 516-522.

[21] Ibidem.

[22] G. F. Van Ackeren, “Theology,” in New Catholic Encyclopaedia, vol 14, 39-49.

[23] George D. Kilpatrick, “Theology,” in Encyclopaedia Americana, vol 26, 516-522.

[24] William J. Hill, “Theology,” in The New Dictionary of Theology, Komanchak (ed.), TPI, Bangalore 1999, 1011 -1027.

[25] J. Macquarrie, Principles of Christian Theology, SCM Press, London 1966, 1.

[26] Cf. R. McBrien, Catholicism, 43: As soon as human beings began thinking about the ultimate meaning of life, about their relationship to the whole cosmos, about the ultimate purpose and direction of human history ( although the notion of “history” as such is a relatively modern development), about the experience of the holy and sacred, they were beginning to do theology.

[27] Ibidem.

[28] Cf. R. McBrien, Catholicism, Harper Collins, New York 1994, 44-49, 69

[29] Vatican Council II, Decree Optatam Totius, Decree on the Training of Priests, 28 Oct. 1965, No.16, A A S 58 ( 1966),Cf. Pius XII, Ecycl. Letter Humani Generis, 12 August 1950, No. 31, A A S 42 (1950) 567- 569.

[30] Vatican Council II, Decree Optatam Totius, Decree on the Training of Priests, 28 Oct. 1965, No.16, A A S 58 ( 1966), Cf. Leo XIII, Encycl. Providentissimus Deus, 18 November 1893: AAS 2C (1893-94), 283.

[31] Ibidem 70. Further we can say of the formative elements (factors) of theology that John S. Pobbe speaks in his book “Towards an African Theolgy” Abingdon, Nashville 1979, 32., “(a) experience, (b) revelation (c) scripture (d) tradition (e) culture (f) reason.”

[32] Ibidem 56-57.

[33] B. M. Kelly, “Theology,” in New Catholic Encyclopaedia, vol 10, 1075-76.

[34] H. E. W. Turner, “Pastoral Theology,” in The Westminster of Dictionary of Christian Theology, A.Richarson & J. Bowden (ed.), The Westminster Press, Philadelphia 1983, 428-430.

[35] E. Y. Lartey, “Pastoral Theology,” in Dictionary of Third World Theologies, V. Fabella – R. S. Sugirtharajah (ed.), Orbis Books, New York 2000, 161-162.

[36] Vatican Council II, Christus Dominus, 35

[37] V. Schurr, “Pastoral Ministry,” in Encyclopaedia of Theology, K. Rahner (ed.), Burns & Oates, Federal Republic of Germany 1986, 1171- l178.

[38] in New Catholic Encyclopaedia, vol

[39] Vatican Council II, Lumen Gentium, 31

[40] V. Schurr, “Pastoral Ministry,” in Encyclopaedia of Theology, 1171- l178.

[41] Ibidem

[42] H. E. W. Turner, “Pastoral Theology,” in The Westminster of Dictionary of Christian Theology, 428-430.

[43] Ibidem

[44] Cf. Vatican Council II, Christus Dominus, 33- 35.

[45] Wayne L. Fehr, “Theology, History of ” in The New Dictionary of Theology, Komanchak, J.A (ed.), TPI, Bangalore 1999, 1027-1035.

[46] Cfr. A. Kadaplackal, The Spirituality of the Diocesan Priest, St. Paul’s Publication, Bombay 2004,43.

[47] J. H. Wright, “Prayer,” in The New Dictionary of Catholic Spirituality, m.downey ( ed. ), 764-775.

[48] CONGREGATION FOR THE CLERGY, Directory for the ministry and life of Priests, Editrice Vaticana, Città del Vaticano,1994, n. 50.

[49] Cf. G. Danneels, “The Priest: Sign of the eternal in a culture of consumerism”, in The Formation Journey of the Priest, (ed), B. Mcgregor & T. Norris, The Columba Press, Dublin 1994, 35.

[50] RSV Bible

[51] NJB, DLT, London 1985.

[52] Ibid

[53] RSV Bible

[54] A. Kadaplackal,59.

[55] Cfr. NJB, DLT, London 1985 ( Lk. 9:119 ).

[56] RSV Bible.

[57] Cfr. John Paul II, Pastores Dabo Vobis, 42.

[58] Taken from the Internet Article: http:// the cnn-mothertheresaangelof mercy.htm

[59] RSV Bible, Lk. 9:23.

[60] J. Ratzinger, Ministers of Your Joy: Reflections on Priestly Spirituality, St. Paul Publications, Slough, England, 1989, 31.

[61] Cfr. D. P. Huang, “ Mission Spiriyuality: The Paschal Mystery”, in J . h. kroeger ( edited by ), Telling god’s story, Claretian Publication, Quezon City 2001, 94.

[62] J Navone., Self-giving and Sharing, The Liturgical Press, Minnesota 1989, 5-6.

[63] D. P. Huang , 94.

[64] Pope John Paul II, Post Synodal Apostolic Exhortion Vita Consecrata, no 24. 1996.

[65] A. Kadaplackal, 29.

[66] DV21.

[67] PO4.

[68] K. Rahner, “Priest and Poet”, Theological Investigations, 3 (1967), 294-317.

[69] Cf. R.M. Schwartz, “Servants of the Servants of God: A Pastor’s Spirituality” in The Spirituality of the Diocesan Priest (ed), Cozzens D. B., The Liturgical Press, Minnesota 1997, 6.

[70] Cfr. T. Lane, A Priesthood in Tune, The Colomba Press, Dublin, 1993, p. 206.

[71] A. Kadaplackal, 30.

[72] Ibid

[73] PO13

[74] LG 10.

[75] Ibid

[76] Cfr. SC 7.

[77] PO 5.

[78] Cfr. W.P.Fay, The Basic plan for the Ongoing Formation of Priests, United States Catholic Conference, Washington, D.C 2001, 18.

[79] PO 6.

[80]Cfr. CONGREGATION FOR THE CLERGY, The Priest, Pastor and Leader of the Parish Community, 18 October 2002, 5.

[81] Ibidem, The Priests and the Third Millennium, 19 March 1999, Ch. 4.

[82] NJB, DLT, London 1985.

[83] Paul VI, Evangelii Nuntiandi 42.

[84] John Paul II, Pastores dabo vobis 11.

[85] LG 28.

[86] PO 5.

[87] PO. 6–7.

[88] LG 10.

[89] RSV Bible

[90] Ibid