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1
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- Kenrick School of Theology Program
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2
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- All are part of a royal, holy priesthood
- Certain men appointed as ministers
- These ministers in the society of the faithful are able by the sacred
power of orders to offer sacrifice and to forgive sins,(5) and they
perform their priestly office publicly for men in the name of Christ.
- An order subordinate to bishops-co-workers
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3
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- Sacramental Order
- The office of priests, since it is connected with the episcopal order,
also, in its own degree, shares the authority by which Christ builds
up, sanctifies and rules his Body. Wherefore the priesthood, …, is
conferred by that special sacrament; through it priests, by the
anointing of the Holy Spirit, are signed with a special character and
are conformed to Christ the Priest in such a way that they can act in
the person of Christ the Head.(10)
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4
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- Through the ministry of the priests, the spiritual sacrifice of the
faithful is made perfect in union with the sacrifice of Christ.
- The purpose, therefore, which priests pursue in their ministry and by
their life is to procure the glory of God the Father in Christ. That
glory consists in this-that men working freely and with a grateful
spirit receive the work of God made perfect in Christ and then manifest
it in their whole lives.
- Hence, priests, in all their ministry, devote all this energy to the
increase of the glory of God and to man's progress in the divine life.
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5
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- The Church cannot carry out this mission alone: all of her work
intrinsically needs communion with Christ, the Head of his Body. … The
ministerial priesthood finds its reason for being in light of this vital
and operative union of the Church with Christ.
- As a result, through this ministry the Lord continues to accomplish
among his People the work which as Head of his Body belongs to Him
alone.
- Thus, the ministerial priesthood renders tangible the actual work of
Christ, the Head,.
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6
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- Trinitarian-Sacramental anointing with the HS places the priest in
personal relation with the Trinity
- Therefore, the priest must live this relationship in an intimate and
personal manner, in a dialogue of adoration and of love with the three
divine Persons, conscious that he has received this gift for the service
of all.
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7
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- Christological Dimension
- This is a participation in the public dimension of mediation and
authority regarding the sanctification, teaching and guidance of all
the People of God. On the one hand, the common priesthood of the
faithful and the ministerial or hierarchical priesthood are necessarily
ordered one for the other because each in its own way participates in
the only priesthood of Christ and, on the other hand, they are
essentially different.
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8
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- Christological Dimension
- The specificity of the ministerial priesthood lies in the need that the
faithful have of the mediation and dominion of Christ which is made
visible by the work of the ministerial priesthood.
- In this unique identity with Christ, the priest must be conscious that
his life is a mystery totally grafted onto the mystery of Christ and of
the Church in a new and specific way and that this engages him totally
in pastoral activity and rewards him.
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9
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- Pneumatological Dimension
- The Holy Spirit by Ordination confers on the priest the prophetic task
of announcing and explaining, with authority, the Word of God. 9
- Through the sacramental character and the identification of his
intention with that of the Church, the priest is always in communion
with the Holy Spirit in the celebration of the liturgy, especially in
the Holy Eucharist and the other sacraments.
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10
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- Ecclesial Dimension: 'In' and 'in front of the Church'
- The priest, who "in the individual local communities of the
faithful makes the Bishop present, so to speak, to whom they are united
with a faithful and great spirit" (28) must be faithful to the
Bride and almost like living icons of Christ the Spouse render fruitful
the multi-form donation of Christ to his Church.13
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11
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- Pastores Dabo Vobis-John Paull II
- Program of Priestly Formation-US Bishops
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12
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- the human qualities of truthfulness, respect for others, justice,
integrity, affability, generosity, kindness, courtesy, and prudence;
- the capacity to relate to others in a positive manner and the ability to
get along with others and work with them in the community;
- good self-knowledge, self-discipline, and self-mastery, including
emotional self-control;
- good physical and mental health;
- a balanced life-style and balance in making judgments;
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13
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- affective maturity and healthy psychosexual development; clarity of male
sexual identity; an ability to establish and maintain wholesome
friendships; the capacity to maintain appropriate boundaries in
relationships;
- skills for leadership and collaboration with women and men;
- capacity to receive and integrate constructive criticism;
- simplicity of life and stewardship of resources;
- mature respect for and cooperation with Church authority; and
- engagement in the community life of the seminary.
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14
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- Super Tuesdays
- Conferences
- Meetings with Formation Advisor as a class
- Individual Meetings with Advisors
- Consultation with Faculty
- Priestly Identity and Ethics-Theology II
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15
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- There should be accountability in the external forum for seminarians’
participation in spiritual exercises of the seminary and their growth as
men of faith. Within the
parameters of the external forum, habits of prayer and personal piety
are also areas of accountability.
- commitment to a life of prayer and the ability to assist others in their
spiritual growth;
- abiding love for the sacramental life of the Church, especially the Holy
Eucharist and Penance;
- a loving knowledge of the Word of God and prayerful familiarity with
that Word;
- appreciation of and commitment to the Liturgy of the Hours;
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16
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- fidelity to the liturgical and spiritual program of the seminary,
including the daily celebration of the Eucharist
- fidelity to regular spiritual direction and regular celebration of the
Sacrament of Penance;
- a positive embrace of a lifelong commitment to chaste celibacy,
obedience, and simplicity of life;
- a love for Jesus Christ and the Church, for the Blessed Virgin Mary and
the saints; and
- a spirit of self-giving charity toward others.
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17
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- Introduction to Priestly Spirituality-Theology I
- Spiritual Direction
- Annual Retreat
- Days of Recollection
- Daily Mass
- Liturgy of the Hours
- Adoration and Holy Hour (Daily encouraged)
- Spiritual Reading
- Rosary and other Devotions
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18
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- love for truth as discovered by faith and reason;
- fidelity to the word of God and to the Magisterium;
- knowledge of Catholic Doctrine and adherence to it;
- interest and diligence in seminary studies;
- successful completion of seminary academic requirements;
- ability to exercise the ministry of the Word: to proclaim, explain, and
defend the faith; and
- knowledge of languages that will be necessary or suitable for the
exercise of their pastoral ministry
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19
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20
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- a missionary spirit, zeal for evangelization, and ecumenical commitment;
- a spirit of pastoral charity and openness to serve all people;
- a special love for and commitment to the sick and suffering, the poor
and outcasts, prisoners, immigrants, and refugees;
- demonstration of appropriate pastoral skills and competencies for
ministry;
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21
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- ability to exercise pastoral leadership;
- ability to carry out pastoral work collaboratively with others and an
appreciation for the different charisms and vocations within the Church;
- the ability to work in a multicultural setting with people of different
ethnic and racial and religious backgrounds;
- a commitment to the proclamation, celebration, and service of the Gospel
of life; and
- energy and zeal for pastoral ministry.
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22
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- Theology I
- Theology II
- Theology III
- Theology IV
- Social Ministry, Youth Ministry
- Sick, Elderly
- Religious Education
- Diaconate Year
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23
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- Summer Programs
- Kenrick-Glennon Days
- Christ Power Retreats
- Immersion Spanish Programs
- Institute of Priestly Formation
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24
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- The Gospel Renewal:
- Life According to the Spirit
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25
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- Purity of Heart and Piety
- Equality of Husband and Wife
- Celibacy for the Sake of the Kingdom
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26
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- The desires of the flesh are against the Spirit and the desires of the
Spirit are against the flesh. Gal 5:17
- When Paul speaks of putting to death the deeds of the body with the help
of the Spirit he is referring precisely to the appeal to the heart in
the Sermon on the Mount
- You were called to freedom; do not use your freedom as an opportunity
for the flesh. Gal 5:13
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27
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- This is the will of God, your sanctification: that you abstain from
unchastity, that each of you know how to control his own body in
holiness and honor, not in the passion of lust like heathens who do not
know God (1Th 4:3-5)
- Virtue of purity consists in mastery and overcoming of the passion of
lust.
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28
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- Purity is a capacity and task
- Abstention from unchastity
- Control of one’s own body in holiness and honor
- Centered on the dignity of the human person
- The expression and fruit of life in the Spirit
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29
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- Your body is a temple of the Holy Spirit. You are not your own. You were bought with a price. 1 Cor
6:19-20
- Your bodies are members of Christ 1 Cor 6:15
- The mystery of the redemption of the body, carried out by Christ, is the
source of a special moral duty which commits the Christian to purity
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30
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- Not simply the restraint of temperance
- But the Sermon on the Mount and Paul shift the focus to the more
positive function of purity of heart
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31
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- In mature purity, the person enjoys the fruits of victory over lust
- Piety-If purity prepares man to control his own body in holiness and
honor, piety, a gift of the Holy Spirit, makes the human subject
sensitive to that dignity which is characteristic of the human body by
virtue of the mystery of creation and redemption
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32
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33
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- Mt 19: 10 If that is the case of
a man with his wife it is better not to marry.
- Not all can accept this word, but only those to whom it has been granted
- Some are incapable of marriage because they were born so; some because
they were made so by others; some because they have renounced marriage
for the sake of the kingdom of heaven.
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34
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- Those who have renounced marriage (made themselves eunuchs) for the sake
of the sake of the kingdom. Mt. 19:11-12
- He who is able to receive this, let him receive it.
- It is a personal choice
- And a grace
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35
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- Continence for the Kingdom is an exception with respect to the other
state (from the beginning)
- There is no place in the Old Testament for this significance of the body
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36
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- Mk 12:20-27 Seven brothers
- Who will be her husband in the Resurrection?
- “Are you not misled because you do not know the scriptures or the power
of God?
- When they rise from the dead they neither marry nor are given in
marriage, but they are like the angels in heaven.
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37
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- This is my body, given for you
- This is the cup of my blood, for you
- They receive the sacramental charge: Do this in remembrance of me. Lk 22:19
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38
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- Christ Jesus considered this sacrifice of Himself so decisive for the
salvation of the human race that He offered it “only after he had left
us a means of sharing in it as if we had been present there” (John Paul II, Ecclesia de
Eucharistia, 11).
- A “mystery of mercy.” “What more
could Christ have done for us?”
- “Truly, in the Eucharist, he shows us a love which goes ‘to the end’ (cf
Jn 13:1), a love which knows no measure”
(Ecclesia de Eucharistia, 11).
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39
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- On Easter the Apostles receive the Holy Spirit for the forgiveness of
sins (for her).
- The sincere gift contained in the sacrifice of the Cross gives
definitive prominence to the spousal meaning of God’s love.
- The Eucharist makes present in a sacramental manner the redemptive act
of Christ who “creates” the Church, his body.
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40
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- Christ is united with his body as the bridegroom with the bride.
- The perennial “unity of the two” that exists between man and woman from
the beginning is introduced into this great mystery of Christ and the
Church.
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41
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- A new anthropology that points to the Kingdom of Heaven
- The Priest has the privilege of imaging Christ at the wedding feast of
the bridegroom and bride, the Liturgy
- His celibate state specifically points to the Resurrected life of
Christ’s body
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42
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- The Eucharist is thus a sacrifice because it re-presents (makes present)
the sacrifice of the cross, because it is its memorial and because it applies
its fruit:
- [Christ], our Lord and God, was once and for all to offer himself to God
the Father by his death on the altar of the cross, to accomplish there
an everlasting redemption. But because his priesthood was not to end
with his death, at the Last Supper "on the night when he was
betrayed," [he wanted] to leave to his beloved spouse the Church a
visible sacrifice (as the nature of man demands) by which the bloody
sacrifice which he was to accomplish once for all on the cross would be
re-presented, its memory perpetuated until the end of the world, and its
salutary power be applied to the forgiveness of the sins we daily
commit.
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43
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- The renewal of the original equality between man and woman, a
restoration of dignity and call for the rightful respect in marriage and
beyond
- A reversal of the three fold structure of sin, the lust of the flesh,
the lust of the eyes and the pride of life.
- The grace to live out the original calling in a new Christ-like way
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44
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- In the ecclesial service of the ordained minister, it is Christ himself
who is present to his Church as Head of his Body, Shepherd of his flock,
high priest of the redemptive sacrifice, Teacher of Truth. This is what
the Church means by saying that the priest, by virtue of the sacrament
of Holy Orders, acts in persona Christi Capitis:23
- It is the same priest, Christ Jesus, whose sacred person his minister
truly represents. Now the minister, by reason of the sacerdotal
consecration which he has received, is truly made like to the high
priest and possesses the authority to act in the power and place of the
person of Christ himself (virtute ac persona ipsius Christi).24
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45
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- 31. If the Eucharist is the centre and summit of the Church's life, it
is likewise the centre and summit of priestly ministry. For this reason,
with a heart filled with gratitude to our Lord Jesus Christ, I repeat
that the Eucharist “is the principal and central raison d'ętre of the
sacrament of priesthood, which effectively came into being at the moment
of the institution of the Eucharist”
Eccl. De Eucharistia
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46
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- Through our ordination-the celebration of which is linked to the holy
Mass from the very first liturgical evidence(4)-we are united in a
singular and exceptional way to the Eucharist. In a certain way we
derive from it and exist for it. We are also, and in a special way,
responsible for it-each priest in his own community and each bishop by
virtue of the care of all the communities entrusted to him, on the basis
of the sollicitudo omnium ecclesiarum that St. Paul speaks of.(5) Thus
we bishops and priests are entrusted with the great "mystery of
Faith," and while it is also given to the whole People of God, to
all believers in Christ, yet to us has been entrusted the Eucharist also
"for" others, who expect from us a particular witness of
veneration and love towards this sacrament, so that they too may be able
to be built up and vivified "to offer spiritual
sacrifices."(6)
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47
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- The whole Church is united with the offering and intercession of Christ.
- Through the ministry of priests the spiritual sacrifice of the faithful
is completed in union with the sacrifice of Christ the only Mediator,
which in the Eucharist is offered through the priests' hands in the name
of the whole Church in an unbloody and sacramental manner until the Lord
himself comes.
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48
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- So the Lord Jesus Christ offers all of his followers in love no matter
what their state in life—the children, the poor, the sick, the high and
the low, those who govern and those subject to the most unfortunate of
conditions. He offers those
specially consecrated to his service.
Everyone is offered to God but especially the minister of Christ
when he says, “This is my body.”
Therefore every priest has a special and individual vocation to
be a victim in order to be like the figure of Christ.. Fr. GL says, A priest is not merely an
orator, an eloquent exponent of doctrine or history, or a canonist, (an
to this we can add teacher, counselor, administrator, etc,) but first
and foremost he is meant to be a genuine priest.”
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49
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- The institution of a “Great Mystery,”
the sacrament of the Bride and the Bridegroom
- The sign the points to the future (and fulfillment) of this mystery tied
to marriage, Celibacy for the Sake of the Kingdom
- A Celibate priesthood that dispenses in the Church the graces He won
“for her”
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Notes
