+Oscar V. Cruz, DD, JCD
Introduction
The writing of little book is occasioned by the intriguing and perplexing if not downright scandalous phenomenon of no less than three Priests in the Country who decidedly filed their respective candidacy for their chosen political offices on the occasion of the May 2007 midterm elections.
All of them forwarded their personal reasons for the venture which were substantially the same as those mouthed by standard politicos, viz., “to serve the people”, “for good governance”, “in response to public clamor”, and the like. All of them claimed in one way or another, that their venture in the political arena had the element of self-sacrifice in favor of public welfare. All of them deliberately violated their Promise of Obedience to their respective Arch/Bishop; all of them were thus barred from exercising the priestly ministry by the canonical penalty of Suspension — with all of them however still reserving the option to resume their active priestly Office as a fall-back when they decide to do so.
This short publication would have no raison d’etre if the said Clerics concerned remained Priests having their standard priestly life and attending to their usual priestly ministry, or became honest to goodness politicians by giving up their clerical state and having their pursuant obligations accordingly dispensed — not Priests-Politicians at the same time. They are neither one nor the other but both which is not simply an incongruous but also an anomalous reality and pursuant way of living. They are neither Priests as commonly known and treated in this predominantly Catholic Country, but nor are they really politicians as usually perceived and considered by the general public.
They remained Priests but pitifully divested of all their ordained priestly functions. They are still Priests yet sadly denied all their priestly authority, competence and function or ministry. At the same time however, they are also politicians but remain bound to all the major obligations appended to their clerical state. They entered the sphere of politics yet apparently decided in keeping their clerical state. Figuratively, they are “married” to the Church and at same time “cohabiting” with the world. While in the theological sphere, they are Priests, in the secular realm however, they are politicians with partisan interests and concerns, following a secular compass with consonant temporal and/or material goals.
There must be something basically wrong with the spectacle of a Priest-Politician — notwithstanding all allegations in defense thereof plus all justifications to the contrary. That is why this marked ambivalence begs for due attention and pursuant resolution by the competent Church authority. Otherwise, the Christian lay faithful might be confused. The otherwise dedicated members of the Clergy could entertain anomalous ideas. The Seminarians might imbibe an ambivalent priestly formation. The Priest-Politicians themselves could eventually suffer from split-priority, divided fidelity, double standard or an uncertain value system. And the local Churches concerned where these Priest-Politicians are assigned as provided by Church Law, might suffer from division which is a necessary by-product of partisan politics the world over.
This short book is definitely not against politicians. Certainly neither is it critical of the so called “ex-priests”, i.e., priests who ultimately made the decision to renounce their clerical state in order to free themselves from their ordained priestly obligations and thereby freely and rightfully pursue another way of life. It is clearly and openly intended to seriously and publicly question the figure of any Priest-Politician in this Country — and anywhere else for that matter.
+O.V.CRUZ,DD
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Section One
PRIESTLY FORMATION
To better understand and appreciate the inherent significance and immediate implications of the persona of a Priest, it would help much to point out the more distinct composite agenda that go into his progressive preparation towards his opted priestly Ordination, i.e., in the event that he reaches this culminating point of his formational phase. It is worth nothing that only some 10% of those who enter the High School Seminaries make it to the Priesthood. And truth to say, merely but about 7% of them remain Priests for life. Others eventually abandon their active priestly ministry — separated or dismissed there from for one reason or another.
The moment a young man feels or senses the calling or the vocation to the Priesthood, after some advisories, suggested serious considerations and certain preliminary screenings about his disposition, capacity and motivation, he would eventually seek admission into a Seminary. A basically live-in year-after-year spiritual program, formational period and educational course — all these in substance constitute the life and agenda of a Seminarian. A good number of them enter the High School Seminary. Others start with a Pre-College Seminary followed by a formal College Seminary. Those who successfully pass the said phases, then proceed to the Theology Seminary. Herefrom a good number of the Seminarians ultimately seek Ordination to the Priesthood.
The entire Seminary Course lasts from a minimum of eight to nine (8-9) to a maximum of twelve to thirteen (12-13) years — or even more, in the event of post-Ordination further studies. And the life in the Seminary is far from being easy, comfortable and fun. There are basically three reasons for such an admittedly long and demanding Seminary life in the over-all context of self-discipline expected of the Seminarians plus the regulatory interventions of their Seminary Administrators and Formators: One, the demands of a continuous and consistent progressive formation and education of the Seminarians. Two, the more than sufficient opportunity for the said Seminarians to decide for themselves whether they are really meant for the Priesthood. Three, the ample time for the Seminary Administrators to make a close and continuous collaborative effort ultimately in view of periodically judging the disposition, capacity and aptitude of the Seminarians vis-à-vis the life demanded and the ministry expected of Priests.
The eventual result or outcome of the above said threefold rationale behind a rather protracted and intensive Seminary formational and educational phase can be any of the following: First, the Seminarians leave Priestly Formation on their own initiative and decision. Second, the Seminarians are simply asked to leave the Seminary on account of an unsatisfactory accomplishment and/or unacceptable behavior. Third, the Seminarians are gradually promoted to higher formational and educational levels until they are eventually endorsed by their Seminary Administrators and Formators for the reception of the Sacred Orders.
The Priestly Formation is a rather lengthy and complex program such that the universal Church has enacted expressed and official legislations specifically for the purpose. At times, the pertinent universal laws are in one way or another redefined by particular norms enacted by competent local Church authorities in attention to and consideration of more concrete relevant situations obtaining in the places concerned. For an explicit and orderly acquaintance with and understanding of certain universal laws specifically on the matter of Priestly Formation, the following canonical provisions are hereunder cited and briefly explained with reference to their more distinct contents:
A. SEMINARIES:
Translated in its commonly understood reality, a Seminary is a “seedbed”, viz., a well selected and prepared soil wherein seeds are planted and cared for to promote their growth as seedlings. Thereafter, they are replanted in soils under more trying environing until, hopefully, they become fully grown — or in effect die before, and are wherefore uprooted. In like manner, after admission into a Seminary, the students make their required transfers from the High School to the College and eventually to the Theology Seminaries as they advance in many years of their Priestly Formation. Their progressive transit from one to another upper-level Seminary is premised on the demonstration of their respective personal disposition and capability for the Priesthood — as continuously perceived and periodically judged by their Seminary Administrators and Formators specially trained for that purpose.
(1) “High School Seminaries and other Institutions of similar nature promote vocations by providing religious formation allied to human and scientific education ...” (Canon 234 par. 1 CIC)
The initial promotion of a priestly calling or vocation takes place in a High School Seminary. Admission therein of actual Seminarians is made only after they pass the basic intentional, academic and physical requirements for Seminary entrance. As a norm, the satisfaction of said demands is evidenced by pertinent documents.
It is noticeable that even but in the High School Seminary, the matter of religious formation is already expressly mentioned. This formational phase is usually actualized by catechetical instruction with its pursuant spiritual exercises, value education and the evaluation of their attitude and behavior.
Furthermore, the required religious formation is intimately linked with the development of the human person plus the knowledge of the basic sciences on the part of the High School Seminarians. This simply means that even in early years of priestly formation, the Seminarians already begin their progressive phase of total human development.
Note: It is clear that even at the very start of their religious and educational formation, Seminarians are gradually and deliberately prepared to live the calling and to observe the finalities of the Priesthood.
(2) “Young men who intend to become Priests should receive the appropriate religious formation and instruction in the duties proper to the Priesthood in College and Theology Seminaries ... (Canon 235 par. 1 CIC)
The universal Church Law above cited cannot be more clear and specific, viz., High School Seminarians cannot but continue their religious formation and education not only in the College but also the Theology Seminaries — in the event that they persist in their specific calling and categorical aspiration for the Priesthood.
The fundamental rationale of this long and demanding, continuous and progressive formational and educational Seminary Program is squarely premise on who are and what Priests are for. While their stature is certainly not above that of the common people, neither should their standing in the community be much below the considered intelligentia therein.
The strong assumption wherefore akin to moral certitude is that only those who are altogether decided in becoming Priests would persevere in their Seminary life. And there is the consequent presumption that those who persevere in their Seminary formation and education, are deliberately and unconditionally decided to become Priests.
Note: That is why the Priesthood is considered a very basic option. Among other things, this means that the Priesthood is the raison d’etre of the life and agenda of a Priest. In other words, the Priest gives up any other alternative to be someone or something else other than a Priest.
(3) “Moreover, Priests and specially diocesan Bishops should have solicitude for men of more mature years who believe they are called to the Sacred Ministries, are prudently assisted by word and deed, and are duly prepared.” (Canon 233 par. 2 CIC)
This universal Church law is of recent formulation in the sense that it is an accommodation of the so called “late vocations”. This refers to already adult men who after pursuing and/or exercising a given secular profession, ultimately decide to become Priests.
Evidently, their formation in spiritual values and education in theological truths are the priority during their Seminary stay. And since it would not be either reasonable or prudent to make them join the Seminarians in the College or Theology Seminary, they are made to enter a particular house of priestly formation.
This special institution is usually known as a “Senior Seminary”. It has its own formational and educational programs as well as its own particular disciplinary observances. Furthermore, it also has specially trained Seminary administrators and formators to accordingly relate with professional Seminarians.
Note: It is quite evident that a secular profession is not a basic option — unlike the Priesthood. The reason is simple enough: A big number of professionals do something else than exercise their professions.
B. SEMINARIANS:
It is a common observance that those undergoing their gradual religious formation and scholastic courses are called “Seminarians” precisely on account of their entrance into Seminaries where they live and eat, study and pray, interrelate with one another and with their Seminary administrators and formators. In the Code of Canon Law however and other official Church documents, they are instead called “Students”. This is not really something strange whereas Seminarians are in effect students for the Priesthood.
(1) “The diocesan Bishop should admit into the College and Theology Seminaries only those whose human, moral, spiritual and intellectual gifts, as well as physical and psychological health and right intention, show that they are capable of dedicating themselves to the Sacred Ministries.” (Canon 241 par. 1 CIC)
The key requirement for and focal demand from those decidedly aspiring for the Priesthood is not only sufficient knowledge and full will to eventually become Priests. More signal and relevant is their intention and capability of living the priestly life and doing the priestly ministry — with the many priestly duties that go therewith. And this is not all.
Their healthy human attributes and right moral values, their spiritual integrity and intellectual talents, their sound psychological constitution and physical health — all these are further taken into consideration. And this is not in any way surprising — considering who are Priests and what they are really and actually for in the Church, i.e., the Priests among the People of God they are categorically sent to render ministerial service as their own Pastor.
It is their relatively long stay in the escalating levels of their Seminary training that the above explicitly mentioned personal credentials of the Seminarians are known and evaluated in the course of time by those in charge of their formation and education. Said evaluation is premised on their being together with their respective Seminary administrators and formators practically every day and for many years
Note: It has to be admitted in sincerity and truth that there are Seminarians who managed to proceed from one level of their formation and education to another although undeserving of the promotion. This is the sad and pitiful case of Seminary authorities failing to rightfully evaluate them, especially in terms of their intention and aptitude for the Priesthood. They are the ones — though few — who unworthily become Priests and who eventually prove to be the misfortune, shame curse even of and in the Church. These are the Priests who cause public scandals, and in some instance, drive Catholics away from the Church.
(2) “But before they are thus admitted, they must submit the documentation of their Baptism and Confirmation, and whatever is required by the provisions of the Charter of Priestly Formation.” (Canon 241 par. 2 CIC)
The ecclesiastical documentation of the Baptism and Confirmation of candidates for admission to a Seminary are not only proofs of their reception of the said initial Sacraments. The pursuant Certificates not only how their age and place of origin but also their canonical and civil legitimacy. All these data have a bearing on their entrance in the Seminary to their Priestly Ordination in case actually pass other personal requirements.
Of particular interest for his admission into the Seminary is the Marriage Certificate of the parents of the applicant plus and more important is the domestic eviron he lived and grew in. With no fault of his own, a candidate for Seminary entrance who comes from a so called “broken family”, cannot but have and nurture some socio-psychological wound in his inherent personality constitution with its pursuant adverse emotional bearing. In the event that such a personal liability is not attended to and remedied by proper guidance and counseling, it is probable that the subject party concerned would not make an apt or good candidate for the Priesthood.
Among the other standard requirements for Seminary admission are the study records of the Candidate. Needless to say, academic capacity of the Candidate must be definitely above average. If Philosophy is not exactly an easy four-year course to pass, definitely much more difficult is the other four-year course of Theology. This is not to mention other auxiliary and special Seminary Courses.
Note: There is the sensitive question of the economic standing of the family of the Candidate for Seminary admission. Pertinent Seminary data seem to support the principle that someone coming from either a very rich or very poor family should not be readily considered as a right Candidate for the Seminary and eventually for the Priesthood. It is not really infrequent that someone too rich looks for luxury in both the Seminary and the Priesthood. Strangely enough, someone too poor also looks for and craves the same lifestyle — something usually accompanied with certain anger for his deprivation prior to his Seminary admission in the event that this were granted.
(3) “If there is a question of admitting those who have been dismissed from another Seminary or Religious Institute, there is also the required testimony of their respective Superiors, especially regarding the reason for their dismissal or departure.” (Canon 241 par. 3 CIC)
The unwritten policy and standing practice of Seminaries is to accept as many students for the Priesthood as possible — only on proviso that they comply with the standard requirements for admission therein. It is incongruous to even think that Seminaries observe their finality precisely by refusing admission to students — or by customarily send out Seminarians for one reason or another, for this or that cause.
At the same time, there are not few Seminarians who after some time of priestly formation and education, either on their own, decide to leave the Seminary, or at the instance of the Seminary Administrators and formators are gently but firmly asked to leave the Seminary for grave reasons. In either case, the departure of Seminarians for whatever cause is definitely not something for the Seminary to rejoice.
One thing is clear — as provided by law: No Seminary or similar Institute for priestly training is ipso facto closed for the admission of students categorically “dismissed” from another Seminary or Religious Institutes. Certain realities however should also be made clear — pursuant the dictates of reason and prudence — regarding the issue raised by such students:
(a) There is the rather strong assumption that the students concerned could have been only dismissed for duly established serious reasons or grave causes.
(b) There is also the strong presumption that the Administrators and Formators concerned know well the students concerned and that their decision to dismissed them is made after their expert collegial decision.
(c) There is finally the similarly strong probability that in practice, no other Seminary or Religious Institutes would grant admission to such dismissed students. Seminaries are definitely not reformatory houses or institutions
C. SPIRITUAL FORMATION:
As can be readily noticed in the subject items treated under this heading, all the Seminarians in effect have to undergo a successive triple formation phase as a general requirement for their priestly training, viz., “Spiritual”, “Philosophical” and “Theological”. While successively and even separately mentioned, the following observations have to be noted:
First: The spiritual formation of the Seminarians has the primacy of importance because it infallibly goes with or closely accompanies both their philosophy and theological studies as they advance in their many years of priestly Seminary training.
Second: The spiritual, philosophical and theological formation of Seminarians while separately mentioned and successively undergone, cannot but be integrated in their over-all priestly training. It is a big risk for Seminarians when their Philosophy and/or Theology studies are empty of spiritual values, appreciation and pursuant due observance.
Third: The spiritual formation of Seminarians until they are promoted to the Sacred Orders is the most precious and should be the most enduring reality in the life and ministry of Priests. In general, it can be said that not only Seminarians but also Priests themselves eventually leave and fall respectively when they fail to live their spiritual formation.
“Through their spiritual formation, Seminarians should be prepared for a fruitful exercise of the pastoral ministry, and should have the sense of mission inculcated in them. They should learn that a Ministry is always exercised in lively faith and charity which effectively contribute to their own personal sanctification. They should learn to cultivate those virtues which are highly valued in human relationships, in such a way that they acquire the appropriate harmony between human and supernatural values.” (Canon 245 par. 1 CIC)
It is quite evident that the above cited canonical provision is so profound in material and so rich in spirit that to further elaborate thereon might prove superfluous if not futile. That notwithstanding, it could still be good to point out the following five core contents of the provision:
(1) Aptitude for the Pastoral Ministry:
It is a truism to say that the agent should be the right person for the given agenda to somehow already guarantee the success of his intervention. This natural and practical reality cannot be more true than in the case of Seminarians opting and preparing themselves for the Priesthood.
The priestly life is such a particular and even peculiar calling that only those with the aptitude for it — who are admittedly very few — should be allowed to become Priests. Otherwise, it is not only the unfit Priest who is the eventual loser but also the lay faithful in general.
(2) Possession of the Sense of Mission:
In this instance, the sense of mission means the personal conviction and selfless drive of a Priest to proclaim the Words of God and to minister the Sacraments to His People. Without such an attitudinal posture and disposition, a Priest would be a gross contradiction. The priestly mission finds both its essence and anchorage in the love of God and the love of others. In the life and ministry of the Priest, while the love of God has its central relevance in his faith, the love of others has its central application in his morals.
(3) Personal Sanctification:
As nobody can be truly virtuous by himself alone, in the same way, no one can be actually vicious only by himself too. In other words, when someone is good, others cannot but be benefited by his goodness. In like manner, when one is bad, others too will be adversely affected by his evil deeds in one way or another.
The “personal sanctification” of a Priest should be thus understood. In other words, while priestly sanctification is something in the person of the Priest, it is not and cannot truly be “personal” in the sense that the sanctity of someone is a blessing to many. This becomes more true in the case of a Priest who is a public figure.
(4) Supernatural Values:
Sound values can be likened to a compass that tells its holder the right direction to go. They are considered supernatural because when one has such distinct values, entertains thoughts, makes options and/or takes action, he does all these ultimately in view of considerations over and above the purely material, the merely temporal.
This is no way means that values in the supernatural order have no relevance in the natural sphere. The fact that the subject-agent concerned is a Priest who is human, already says that even supernatural virtues have their bearing with the here and now — although they transcend the earthly realities such that these are understood with reference to the hereafter and beyond. By way of example, it is evident that even the highly supernatural values brought about by the theological virtues of faith, hope and charity cannot but have their impact in temporal and/or material realities according to how such virtues influence the attitude and behavior of the human agent concerned here and now.
(5) Human Values:
It is interesting to note what the law says about Priests harmonizing human and supernatural values by cultivating virtues highly appreciated in human relationships. A case in point is the figure of a kind Priest. Kindness is a much endearing natural virtue in anyone. This truth becomes more evident in the kindness of a Priest.
A kind Priest finds it’s rather easy to gain the appreciation and affection of people. As such, the Priest has a certain advantage in proclaiming to them the significance of supernatural values, This is when people become disposed to make a transit from the material to the spiritual, the temporal to the eternal, viz., in harmonizing human and supernatural values.
D. PHILOSOPHICAL FORMATION:
Philosophy can be said as the study of natural truths, the investigation of natural principles, the research in natural law — by force of reason or in the light of human rational faculty. The most known philosophical conclusion is that all effects cannot but have their respective causes. For the Church, faith and reason are complementary — not contradictory — in the search for natural and supernatural truths in the sense that the former prove the latter, and that the latter come in support of the former.
“Philosophical formation must be based on the philosophical heritage that is perennially valid, just as it should also take into account the philosophical investigations in the course of time. Philosophical formation should be given so that it promotes the human formation of Seminarians, sharpens their mental edge and makes them more prepared to engage in theological studies.” (Canon 251 CIC)
The above canonical provision evokes certain conclusions that have their particular significance in the required philosophical studies of Seminarians — such as the following:
(1) Perennial Validity of Philosophical Heritage:
The Church that had her foundation some two thousand years ago subscribes to a Philosophy that she considers perennially valid and wherefore looks at it as her precious heritage. This means that the Church holds on and duly promotes across the ages her own philosophical principles and pursuant philosophical findings that are not only premised on standing natural/temporal realities but also, and specially so, complementary and supportive of supernatural/eternal truths.
Let it be here expressly stated that the Church has adopted the Philosophy authored and developed by Aristotle. It is the philosophical system nurtured unto maturity by Aristotle — a philosophy that is considered by the Church to be precisely endowed with perennial validity in the sense that it has proven itself true across the ages as continuously affirming and consistently promoting objective realities in the order of nature and in the course of time — in the light of sound and enlightened human reason.
The Aristotelian Philosophy is largely premised on a way of thinking, the primary constituent element of which is the deductive method of logical reasoning. Thus, according to the “cause and effect” philosophical principle of Aristotle, everything must come from something else until reason eventually reaches a reality that does not originate from anything, and that therefore has neither a beginning nor an end. Aristotle made the logical conclusion that the reality without either beginning or ending is none other than God Himself —the “Causa causarum “ or the ultimate Cause of all intermediary causes bringing their respective effects. And where Aristotelian Philosophy ends, Catholic Theology takes over whereby the natural makes a rational transit to the supernatural which is already in the competence of Theology proper.
(2) Updated Philosophical Formation:
Even Christiano-Aristotelian Philosophy while definitely perennial is however certainly not stagnant. Just as human inventions in the difference branches of science and technology continue to increase in number, complexity and pursuant cause of wonder, all these socio-developmental findings are eventually premised on progressive rational researches. In the same way, even in the academe, reason continues to reach out to more and more refined objective speculative truths or updated philosophical realities in the realm of reason, in the law of nature.
In the Philosophical Formation of Seminarians, Church Law categorically requires that such be updated by progressively found and concluded truths as forwarded by renowned Christian philosophers. The assumption wherefore is that the Seminarians of today are more updated in their Philosophical Formation compared to those who preceded them much earlier. But even this difference is in accord with the rule of reason: Just as the Seminarians of old times related with people then having the same historical philosophical standard, so Seminarians of today converse with people having updated philosophical perspectives. The assumption is that in both frames of time, all of them communicate in the same philosophical thought levels. There is thus no impediment of multilateral understanding between Seminarians and people at all times “Furthers human formation” and “sharpens mental edge” — this is the composite beneficial effect favoring Seminarians when they follow and study updated philosophical investigations. Persons as rational individuals promote their human formation when their mental faculties become more developed and alert — something which is precisely a particular effect of updated philosophical knowledge. It is the deliberate intention of the universal Church that her Seminarians all over the world be at least at par with the mental acumen and pursuant human formation of their peers in the secular world. Among other factors, this parity is actualized by due knowledge of updated or current philosophical investigations.
(3) Preparation for Theological Studies:
Even Theology which is the study of God — His nature and attributions, His will and design, His Word and creation, and other theological matters — cannot afford to be irrational. This is why the best preparation for theological studies is due philosophical knowledge. The absence of the needed philosophical preparation is the pitfall of all those in fact attempt to theologize, the eventual results of which are silly beliefs, ridiculous sects and the like. These “religious” groupings are at times as irrational as their “founders” who are without philosophical moorings.
In all the Seminaries under the aegis of the Universal Church, it is definitely not accidental but fully deliberate that the students first undergo their philosophical studies before taking their formal theological courses. The fact stands that Seminarians who are better schooled in Philosophy, find it easier to understand the fundamental teachings of Theology. They find their Theological Courses more intelligible, more enriching and thereby also more self-fulfilling as they attend to their religious observances with much theological undertones. While pious religiosity is good, it is certainly better to practice a theologically enlightened religiosity.
Such relationship between Philosophy and Theology precisely brought to fore the following celebrated saying: “Philosophia anchilla theologiae.” This simply means that Theology has Philosophy as its handmaid in the sense that the latter serves the latter for better understanding on the part of theological students. This is precisely the reason why the 4-year Theological studies of Seminarians are as a matter of mandate and as a norm of academic order, preceded by their 4-year Philosophical studies. This is exactly in line with the right and famous paring of “Faith and Reason”.
E. THEOLOGICAL FORMATION:
As expressly provided by law, the Theological Formation of Seminarians must be based on the sound and solid tripod of Sacred Scriptures, Apostolic Tradition and Official Church Magisterial. Among other truths — principles and conclusions — emerging therefrom are the following more simple and relevant observations:
(a) Sacred Scriptures are the primary origin of Divine Revelation in terms of the Sacred Truths about God and the human person as the center of the creation — with Christ becoming Man as the Messiah and Savior of humanity.
(b) Apostolic Tradition on the other hand, is the fundamental reference source not only in terms of what exactly are the Sacred truths that demand and deserve affirmation, but also how those Sacred Truth should be understood, as well as the complementary truths that accompany them.
(c) Church Official Magisterium finally is the one and only formally recognized authoritative ecclesial imprint on the Sacred Truths to be believed and lived. It is the ultimate arbiter on the matter of doctrinal questions and issues. It is likewise the authority that defines Dogmas and other theological tenets in the course of time.
(1) “Theological formation, given in the light of faith and under the guidance of the Magisterium, should be imparted in such a way that the Seminarians learn the whole Catholic teaching based on divine Revelation, that they make it a nourishment of their own spiritual lives, and they are enabled to properly proclaim and defend it in the exercise of their ministry.” (Canon 252 par. 1 CIC)
Normative contents of particular interest:
1. Faith Dimension:
To study Theology without the virtue of living faith in the student is to reduce it to a purely secular course with merely academic relevance. It is only with a faith dimension that a course in Theology acquires a formational value in the Seminarian.
2. Guidance of the Magisterium:
The study of the right Theology under the close guidance of the right teaching Office of the Church is the only right way for the Seminarians to learn Theology. To disregard Church Magisterium in the study of Theology is to court downright heresy and/or schism.
3. Integral Catholic Teaching:
It is incumbent upon Seminary professors to provide their students with a grasp of the whole Catholic doctrine — under the pain of ecclectic teaching-learning which is both pitiful as well as dangerous. The Catholic Teaching is one impressive complex yet composite harmonious whole akin to the complexity and integrity of the human body.
4. Spiritual Self-Sanctification:
To study and know Theology with living faith cannot but greatly contribute to the spiritual self-sanctification itself of the Seminarians. The reason is simple, viz., Catholic faith rightfully draws its object-contents from Catholic Theology.
5. Proper Proclamation and Apologetics:
The Theological Formation of Seminarians spells their competence not only to proclaim and teach Catholic Theology among those willing to listen, but also to explain and defend Catholic Theology to those opposing or contradicting it for one reason or another.
(2) “Students should be instructed with special care, in sacred Scriptures in such a way that they acquire an insight into the whole sacred Scriptures.” (Canon 252 par. 2 CIC)
Normative contents of particular interest:
1. Totality of the Sacred Scriptures:
The Church insists that the Seminarians should know the whole Sacred Scriptures. Its partial or selective knowledge is the main cause of so many sects and cults in practically every nook and corner of a community.
2. Special Methodology:
Even in the Church, there are relatively few scholastically qualified professors of Sacred Scriptures. The reason for this is rather simple: It is not easy to learn the Sacred Scriptures from their archaic original language to their different modern orthodox translations. Much less is it easy to teach scriptural courses — hence the need of a special methodology in teaching the subject matter for the benefit of the students.
3. Scriptural Reflection:
Considering that the Sacred Scriptures contain the living though written Word of God, it goes on without saying that its study cannot but and should even inspire reflection on the part of the students. This is what precisely nurtures and strengthens the faith of the Seminarians.
(3) “Lectures should be given in dogmatic Theology that is always based on the written Word of God and sacred Tradition. Through their theological formation, the Seminarians should learn to reflect more profoundly into the mysteries of salvation, particularly with St. Thomas as their teacher. Lectures should also be given in moral and pastoral Theology, Canon Law, Liturgy, Church History and other auxiliary and special studies in accordance with the provisions of the Charter on Priestly Formation.” (Canon 252 par. 3 CIC)
Normative contents of particular interest:
1. Dogmatic Theology:
This theological course basically has the Sacred Truths of the Catholic Faith that enjoin faithful acceptance. It is fundamental that Seminarians know Dogmatic Theology so that they learn to differentiate between what is dogmatic Church teaching and not.
2. Mysteries of Salvation:
Mysteries not matter how profound and sublime, remain realities. As such, there are still some elements in them than Seminarians can be taught and accordingly somehow understand. The Mysteries of salvation are intriguing truths of the Catholic Faith.
3. St. Thomas Aquinas:
This well known and revered Saint in the Church has the distinction of being known as the main author of “Summa Theologica”, i.e., he wrote and taught about almost everything that was known about Theology in his times. To this date, his theological writings are considered as the perennial reference in the teaching of Theology to Seminarians.
4. Moral Theology:
As there is Ethical Philosophy in the natural order, there is Moral Theology in the supernatural level. Both subject matters consider what is right or wrong (in the order of nature) and what is virtuous or vicious (in the order of grace, respectively. It is imperative that Seminarians should know well Moral Theology for their own personal observance as a start.
5. Pastoral Theology:
Pastoral Theology can be described as the course on the shepherding of the People of God according to the truths of Faith and the norms of Morals. Needless to say, Seminarians undergo their spiritual formation and scholastic training in view of eventually becoming Shepherds or Pastors of the Christian Faithful.
6. Canon Law:
The Seminarians should be the first ones to learn and observe the basic provisions at least of the Universal Laws of the Church which are contained in the “Code of Canon Law”. Just as in the case of other formal Seminary courses, after Priestly Ordination, one has the occasion to do further studies in Canon Law.
7. Liturgy:
The study of the norms to be dutifully observed on the occasion of formal religious acts in Churches, Chapels and other places approved for worship — this is Liturgy as a Seminary Course. While liturgical acts are external in nature, they carry relevant meanings through appropriate signs and symbols.
8. Church History:
The Catholic Church is both a great Mother and Teacher even if only on account of her long history and signal experience vis-à-vis her perseverance in giving maternal care to God’s People and her continuous teaching ministry to the Christian Faithful the world over — across the centuries. Her indeed very long historical experience is her singular precious attribute.
9. Auxiliary and Special Courses:
These courses usually come in form of culture and the arts plus other secular sciences. The Seminarians take these auxiliary and special courses primarily for their integral human development and skills training. This is what keeps their feet on the ground while living in the state of grace.
10. Charter of Priestly Formation:
Each Country or duly formed group of Countries is enjoined to have its own Charter of Priestly Formation that periodically incorporates particular provisions in the training of their Seminarians in according with their respective sound local customs and traditions. This would somehow ascertain that the while still in the Seminary, the students are do not feel and are not in fact alienated from their peers in their respective communities.
Conclusory Observations:
By way of a short summation, it will be but right and proper to forward the following clear and obvious conclusions:
First, from the Seminary stay to day-to-day living and practices of Seminarians, with all their study and religious observances plus their disciplinary training for about a decade in time span — all these are categorically and concretely aimed at the making or shaping of Priests and certainly not politicians.
Second, costly in the assignments of the best Staff members for Seminary Administration and Formation, costly in the maintenance of the Seminary building and facilities, and costly in the financial support of the Seminarians themselves who are all partial scholars at least — all these are deliberately and specifically intended for the birthing of Priests and definitely not politicians.
Third, prolonged and progressive Spiritual, Philosophical and Theological Formation of the Seminarians plus other complementary formation agenda specially in terms of Spiritual Recollections and Retreats and the receptions of the Sacraments of Reconciliation and Communion — all these are intrinsically relevant to the molding and conditioning of Priests and absolutely not politicians.
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Section Two
PRIESTLY ORDINATION
Considering that it is held but on occasion and even far between at that, and attending to the distinct preparations done which at times are even accompanied by interesting cultural observances, it can be rightfully said that attending the Ordination of Priests is a distinct experience for those who personally witness the liturgical celebration. This feeling of wonder and fascination becomes the more intense when one attentively follows the relatively long series of prayers and actions, signs and symbols that constitute the whole Rite of Priestly Ordination.
Everything that goes into the Ordination of Priests forwards but one singular substantive message: Priests are categorically persons set apart as nothing less than all of the following realities in the realm of the Catholic faith: One, they are taken from among men and destined to serve God through their ordained ministry to His People. Two, they are thus the duly trained and formed, approved and commissioned men of the Church for the furtherance of her mission of evangelization. Three, they are wherefore symbols of contradiction in the sense that as ordained ministers, they temporarily live in the passing world purposely in view of leading people to eternal life.
The previous Section on Priestly Formation showed how much it takes for anyone to become a Priest, i.e., how long and how much it takes to complete the progressive Spiritual, Philosophical and Theological Formation of a Priest — not to mention the quasi innumerable and interminable Seminary complementary agenda he has to necessarily undergo and duly comply with prior to his Priestly Ordination. This brings to mind certain interesting distinct realities that are implied in persona of a Priest: What is “Sacred Ordination”? Why are “Holy Orders” the only Sacrament that is in the plural form? What is the meaning of the “Clerical State?
(a) Sacred Ordination:
There are many things said and written about Sacred Ordination. All of them however eventually arrive at its one substantive understanding — specially in the sphere of the concrete and practical. In other words, there are three realities that call for a brief and candid explanation:
1. Ordination:
Permanent separation and destination, stable election and designation, eventual determination and assignment — all these constitute the different aspects and nuances of “Ordination” that properly and rightfully implies decidedness and permanence. To be “ordained” then is to be set aside and reserved for a continuous and consistent agenda. That is why when one is “ordained” for something, this is the same as saying that the same is categorically and permanently destined to be so in order to do something already determines and accordingly established.
In Church language, the term “Ordination” is specifically understood and exclusively used in the solemn and specific designation of a man as a Priest. As such he is reserved and destined precisely for the assumption of and compliance with the demands of the ordained priestly ministry. This definitive and absolute dedication fundamentally consists in the ordained Ministry of the Word and of the Sacraments — in addition to other additional but always complementary administrative and/or governative duties. All these priestly functions are marked with active stability until the Priest remains in the active ministry.
It is worth nothing that the priestly Ordination and the priestly ministry are in reality separable in the following sense: One, when a Priest is punished with “Suspension”, his priestly ministry is taken away — while he remains a Priest which is an anomalous state. Two, when a Priest is penalized by “Dismissal from the Clerical State”, his priestly ministry is withdrawn from him — while he remains a Priest which is a self-contradiction. Three, when a Priest is “Dispensed” from his canonical obligations, his priestly ministry is removed from him — while he remains a Priest which is an ambivalence of life. In all these possibilities, it becomes evident that someone remains an ordained Priest — forever!
2. Sacredness:
The Ordination of Priests is emphatically qualified as “Sacred”, viz., it is a permanent designation and stable destination towards not only good but also holy agenda such as precisely the ordained Ministry of the Word of God coupled by the Ministry of the Sacraments of the Church. Needless to say, there is nothing more sacred realities in this present world with big implications in the world yet to come, other than the Word of God and the Sacraments in the Church.
In other words, the sacredness herein considered is a quality or category that is spiritually blessed with signal relevance here and now, and also with saving implications hereafter and beyond. By way of example, the priestly evangelizing proclamation of the love of one’s neighbor actually means: Here and now, the respect for human dignity and pursuant human rights vis-à-vis with helping the helpless and coming to the assistance of the hungry and the sick. Hereafter and beyond, the intrinsic value of love both for the ones loving and ones loved in the eternal Kingdom where charity reigns.
This brings to mind the abomination when something sacred is either misused or abused for sick and sickening intentions, for corrupt and vicious objectives. For example, in the reception of Holy Communion which is a most sacred reality in the Universal Church, there are certain public characters who while wallowing in deliberate and habitual lying, cheating and stealing, dare to receive the most Sacred Species of the Body and Blood of Christ in public in demonstration of their but pharisaical “sanctity”, to cover-up their odious and hideous way of living. This is like the proverbial throwing of pearls to the pigs.
3. Sacred Ordination:
The sacredness of priestly “Ordination” is something unique in the Church whose universal intention and mission can be readily said as “sacred” in general on account of their ultimate finality which is the sanctification of humanity here and now towards their salvation hereafter and beyond. Truth to say, priestly Ordination is sacred in a threefold sense:
a. Priestly Ordination is sacred whereas it is no less that the participation of the ordained Priest in the one and only eternal Priesthood of Christ Himself Who is the High Priest of the New Covenant which title is immune to claim by any human agent.
b. Ordination to the Priesthood is also sacred because of its categorical destination for the administration of the other Sacraments such as Baptism, Reconciliation, Matrimony, Anointing of the Sick — and Confirmation when the Priest is properly authorized.
c. Priestly Ordination is finally sacred too whereas it is the formal deputization of someone to proclaim not only the Incarnate Word of God, but also the words of Christ Himself as recorded in the Gospels. Needless to say, the Word of God and the teachings of Christ are most sacred in serious nature and meaning, profound implications and consequences.
(b) Sacrament of Holy Orders:
It is a rather well known fact that there are seven (7) Sacraments in the Church — from the Sacrament of Baptism to the Sacrament of the Anointing of the Sick as above just indicated. There are seven (7) Sacraments because Christ instituted seven (7) to closely accompany man with salvific sacramental grace from his birth to his death. That is why six (6) Sacraments is one too short in number, while eight (8) is one to many in count.
The more interesting question is why are all the Sacraments in the singular — except precisely the Sacrament of Holy Orders which is in the plural? The answer is neither to difficult to know nor complicated to understand. The truth is that there are no less than three (3) Holy Orders, viz., the Diaconate, the Priesthood and the Episcopacy. These three (3) Holy Orders are ascending in their respective ministry and competence. Herein lies the fundament of the Hierarchy in the organizational structure in the exercise of the authority in the Church.
It would not be really irrelevant to herein mention that in the expert and technical studies done by the best professionals in administration the world over, the impressive conclusion reached is that even before the eyes of secular technocrats, the Church is the best organized Institution in the world. Add hereto the fact that the Church is global not only in spirit but also in fact It has to be said though that far from being despotic, one of the salient features of Church Hierarchy is operative subsidiarity, viz., what subordinate Churchmen in the lower hierarchical rank can validly and licitly do, is not done by those in the higher rank of the Hierarchy.
(c) Clerical State:
One acquires the clerical state — a stable form of living — by Sacred Ordination. The clerical state in the Church begins when someone is ordained to the Holy Order of the Diaconate — and the state of life simply continues and persists upon his Sacred Ordination of a Deacon to the Priesthood, and the consecration of a Priest to the Episcopal Order. The life state becomes more stable, firm or resolute as one ascends the Hierarchy of Sacred Orders. While the clerical state of life can be lost to Deacons and Priest, it stays appended to a Bishop for life. In other words, no Bishop the world over is ever reduced to the lay state of life.
There is one thing definite and defined about the reality of the clerical state as far as Church Laws are concerned, i.e., truth to say, the said carries more obligations than rights — in addition to those rights attributed by the Church to all the Christian lay faithful. Contrary to the spirit of the secular world, clerics are continuously and repeatedly enjoined to be compliant with their many obligations particularly during their regular periodic updating courses, spiritual Recollections and Retreats. This in no way means that clerical rights are disregarded or even violated. On their own initiative, the competent Church authorities customarily see to it that the rights of the members of their respective clergy are safeguarded to the best of the formers’ competence and possibilities, resources and alternatives.
Before Civil Law especially in the matter of official personal documents, the following are the given states of life for all civil intents and purposes, viz., single or married, divorced, widow/widower or celibate. For Civil Law, there is no “clerical” state of life. But just the same, the celibate state of life actually says much more than just being single. In fact, it means that the celibacy as a state of life is institutional, and that there is an attendant religious dimension of continence thereto inherent. In other words, Civil Law looks at the celibate and clerical states of life as the same in substance.
If one were to rightfully consider and objectively weight the nature and meaning, implications, finalities and consequences of the Sacred Ordination to the Priesthood, he or she cannot but find its extraordinarily significance as something rather impressive. Priestly Ordination is a composite of many progressive words and actions, signs and symbols, the over-all reality of which is to precisely convey and emphasize the what and why of a Priest, i.e.. the very raison d’etre of the Priesthood which is anything but uncertain, ambivalent or unstable.
The said words and actions, signs and symbols are all carefully mentioned and meticulously explained in the standard Church Manual titled “RITE OF ORDINATION OF A PRIEST” (Congregation for Divine Worship and the Discipline of the Sacraments, II Typical Edition, 29 June 1989).This Manual written in a language and version that is officially approved by the competent Congregation in the Holy See, is for official use and observance in duly identified ecclesiastical territories — concretely such as the Catholic Church in the Philippines as a whole.
Below are the key word said and actions done, signs made and symbols adopted as individually defined and explained by the “RITE”. Simply as practical pointers and merely for interpretative purposes, the said signal items done, heard and seen in the Sacred Ordination of a Priest, are mentioned below in five plain triads. The truth however is that all of them make up one composite whole, in the same way that only all of them taken together convey the integral reality of priestly Ordination. Let it be well noted that the individual mention and explanation of every series of words and actions, signs and symbols are done below in such a way that they are easier understood more than in the context of theological profundity and liturgical expertise.
A. Endorsement. Resolves. Promises.
The truth is that even priestly Ordination itself has a necessary preamble before it actually begins in real time. They are preliminary but required dialogical acts specifically such as the following expressed and formal progressive steps taken:
1. Endorsement:
In reality, this part finds its expression on no less than three items: First, the recommendation of the Candidate for Ordination, directly coming from the competent Seminary Superior charged with his previous spiritual, philosophical and theological formation. Second, the physical presentation and direct identification of the said Candidate before the ordaining Bishop. Third, the explicit and official acceptance of the same Candidate by the Ordaining Bishop explicitly for the former’s priestly Ordination.
The above threefold act is not simply ceremonial in nature but a dictate of prudence. In fact, the “Endorsement” of the Candidate is squarely premised on his previous many formative years in the different levels of Seminary training. In other words, his recommendation for Sacred Ordination to the Priesthood is the eventual conclusion reached by all his previous Seminary Administrators and Formators on his personal attributions and standard capacities demanded and expected of Priests as standard clerical
Let it be well noted that when the Candidate is presented in person before the ordaining Bishop, the former significantly takes a step forward to show his physical presence, to signify his readiness and to demonstrate his basic option to be ordained a Priest. The said one-step-forward is in effect a decision for life on the part of the Candidate. This brings to mind the famous planetary traveler saying he took one step forward for the world. While less dramatic, that one step forward of the Candidate is a self-offering to God through his ordained ministry to His People — so small a step yet so big in significance not only here and now but also hereafter and beyond.
2. Resolves:
The expressed and lasting Resolves of the Candidate in view of his priestly Ordination directly and clearly asked by the ordaining Bishop himself are no less than five (5) in number — all of which demonstrate the intrinsic gravity of the nature and finality of the Sacred Priesthood. Every Resolve has to be voluntarily and knowingly answered in the affirmative by the same Candidate. They are the following in the order they are made:
1st.The Resolve to faithfully exercise the priestly Office in collaboration with his Bishop, for the pastoral care of God’s People.
2nd.The Resolve to ably and worthily proclaim the Gospel Truths and to promote the teaching of the Church to the members of the Christian community relevant to their living their respective righteous life on earth as they undertake they pilgrimage to God’s Kingdom.
3rd.The Resolve to reverently attend to the two particular priestly agenda as a distinct pairing, i.e., the celebration the Holy Mass and the administration of the Sacrament of Reconciliation
4th.The Resolve to continuously and decidedly pray particularly for the People of God entrusted to the pastoral care of Candidate concerned upon his Ordination to the Priesthood.
5th.The Resolve to unite oneself to Christ, the High Priest, and to consecrate himself to God for the salvation of others committed to his pastoral care.
Needless to say, the above cited no less than five consecutive Resolves purposely bring to fore the following realities: One, that the Priest is in spirit, mind and body for others — definitely not for himself. Two, that there is no such thing as a “part-time” Priest — such that it is all of him or nothing. Three, that the meaning and intent of the Resolves have been already known and learned before by the Candidate in one way of another, during his many spiritual formation years specially in the Theology Seminary — certainly not only for the first time on the occasion of his priestly Ordination.
3. Promise:
Known and called as the “Promise of Obedience” on the part of the Candidate for priestly Ordination personally said and directly given to the ordaining Bishop, the said commitment in effect means the following: First, the Promise is actually an expressed and formal oath of self-submission of the Candidate to the expressed will of the Bishop in the exercise of his priestly ministry. Second, the Promise is not only purely voluntary but also fully deliberate on the part of the said Candidate, without any precondition of any kind, made. Third, the Promise is not only made by the Candidate before the Bishop ordaining him but also to the latter’s eventual successors in the course of time. The culminating feature of the Promise is the ordaining Bishop’s prayer for its full realization on the part of the Candidate. It is good to hereunder quote verbatim the Promise which is asked and given in a dialogical form:
Bishop to Candidate:
“Do you promise obedience to me and my successors?”
Candidate to Bishop:
“I do.”
Bishop to Candidate:
“May God Who has begun in the good work in you, bring it to fulfillment.”
The simplicity of the wording and content of the Promise are what precisely forward its inherent significance and gravity. The clear, formal and public Promise has specific relevance to the priestly ministry of the Candidate which according to Church Law and praxis is under the over-all administrative direction of his Bishop. Finally, the Promise of Obedience has no exception, no distinction, no timeframe as long as the Candidate qua a Priest is under the ecclesial governance of the Bishop concerned.
B. Prostration. Litany of the Saints. Consecration.
This second triad in the successive features of the sacred Ordination to the Priesthood is not only impressive in its message but also revealing of how fervently the Candidate is prayed for and prayed over as he approaches his priestly Ordination proper. This is when heaven is stormed with prayers — so to speak — in favor of the Candidate for the Priesthood.
1. Prostration:
This is when the Candidate, with his very face touching the floor, lies straight and prostrated before the Altar. This impressive gesture is in manifestation of his humble and humbled self before the Good Lord, in profession of his utter submission to God’s Will and Providence, and in profession of his readiness to comply with the mission to be given him in favor of God’s People at the direction of the competent Church authority.
The full or complete prostration of the Candidate before the Altar, is a distinct sight to behold on the part of the people witnessing the Rite of his priestly Ordination. But what could be then the thoughts and feelings of the Candidate himself. Unless he is either not in right mind or takes the Rite as a joke — which is sick and sickening — the presumption akin to certitude is that the Candidate is in many silent words and vivid thoughts, offering his whole life and entire ministry to God by his sincere and dedicated, lasting and effective priestly service.
It is thus morally impossible for the Candidate lying thus completely prostrated before the Altar for a relatively long time, not to be in really deep reflection such as about the following realities: One, the so many years of difficult and trying Seminary life, formation and studies he underwent. Two, the culmination of all his previous efforts and endeavors is about to take place precisely by his priestly Ordination. Three, the shortly forthcoming realization of nothing less than his basic option by his eventual inclusion into the ranks of Priests in the New Testament.
2. Litany of Saints:
While thus completely prostrated before the Altar, the invocations of all known and acknowledged Saints in heaven are made on behalf of the Candidate. The Good Lord with all the Saints are solemnly invoked, begging the Former to have mercy on the Candidate and pleading that all the latter do pray for him — precisely in anticipation of his challenging life as a Priest of God sent to His People for the ordained ministry or priestly service.
This brings to fore the need for the intercessory prayers of no less than all the Saints on behalf of the Candidate for the Priesthood. In no day does this mean that the Candidate “leaves everything to God” and/or “leaves everything to the Saints”. Woe to the Candidate if he were to think or believe that all the effort and endeavor for him to become a good and effective Priest, were simply left to God and His Saints — as if he had nothing to do at all on his own, viz., no personal responsibility and accountability for his fruitful priestly basic option. The saying that “God helps those who help themselves.” is founded not only on the dictate of reason and but also on the norm of faith.
It is a moral certitude that a Candidate actually presenting himself for Priestly Ordination has all the spiritual, intellectual and affective potentials to become a good and effective Priest his whole like through. The mercy of God and the intercessory prayers of all the Saints plus the actualization of the said potentials of the Candidate cannot but make him a Priest worth his calling. Records show that when a duly ordained Priest ultimately violate, betray and/or abandon his basic option, there is but one fundamental cause thereof, viz., he ceased to pray, turned a deaf ear to his conscience, and wherefore alienated himself from the Good Lord and distanced himself from His People.
3. Consecration:
“Hear us, we beseech you, Lord our God, and pour out on this servant of yours, the blessing of the Holy Spirit and the power of priestly grace, so that this man whom we offer before your mercy, be consecrated, and be surrounded by your abundant and unfailing gifts.”
Thus the ordaining Bishop prays on behalf of the Candidate: First, may the blessing of the Holy Spirit be poured upon him. Second, may he have the power or authority for priestly service through the grace of his state of life. Third, may he be filled with God’s abundant and efficient graces for the faithful exercise of his priestly Office, precisely by virtue of his consecration to God Himself.
In substance, this categorical priestly consecration means all of the following distinct and signal realities, viz., the person and life, priestly basic option and ministry of the Candidate are sanctified and reserved — with not even a little part thereof remaining unconsecrated and unblessed. The Candidate is consecrated to God literally as a whole creation, i.e., he is resolutely and absolutely destined, offered to and blessed for God’s service through his priestly ministry to his people.
It is not really hard to even but imagine what it means and implies when a duly ordained Priest desecrates himself through whatever unpriestly actuation, for whatever unpriestly motive, resolve and/or commitment. This deviation from or reversal of his basic option is a serious self-desecration of a Priest. The bearing and implication of such a self-reversal is not only to his own big personal shame but also a big objective offence to the Sacrament of Holy Orders, to the sanctity of the Church, to the expectation of God’s People. If it is already offensive not to keep one’s word of honor in purely secular matters, it is certainly fouler for a Priest to betray or trample upon his public and solemn consecration.
C. Laying on of Hands. Ordination Prayer. Anointing.
This third triad in the admittedly long and complex Rite of Ordination of a Priest is considered as the latter’s centerpiece in the sense that this is the composite part when the Candidate — upon rising up from his prostration — is a fully ordained Priest. This triple act of sacred Ordination proper is directly taken from the New Testament on the occasion of the first sacred Ordinations in the early Church, and thereafter continued to these times and those yet to come according to God’s divine Providence. Since then, here has not been any time in the long history of the Church when there were no ordained Churchmen.
1. Laying on of Hands:
This is when the ordaining Bishop lays his hands for some time over the head of the Candidate kneeling before him — in complete silence which precisely impresses the significance and solemnity of the occasion. After this relatively short simple yet distinct act of Ordination, the Candidate in effect stands as a full-pledged Priest in the Church as the latter’s pride and joy for the coming of another ordained Minister of the Word and the Sacraments.
Thereafter, the newly ordained Priest stands and once again kneels in a place where all the other Priests witnessing the sacred Ordination, approach him one by one, and individually lay their hands too on his head. This is the eloquent symbol that the newly ordained Priest is certainly not alone in living his life and doing his ministry. In fact he becomes a constituent member of the Presbyterium, i.e., the local collegial body of Priests in the Arch/Diocese concerned or any other ecclesiastical jurisdiction specifically assigned thereto for priestly ministry to God’s People residing therein or frequenting the territory concerned.
The Church carefully follows the teachings and examples of the early Christian apostolic community whereby the “laying on of hands” by an Apostle was when a layman stands up as a Priest after kneeling down before him as a layman. Since then to these times, Priestly Ordination is strictly reserved to Bishops who are the legitimate successors of the Apostles who in turn constitute the universal Apostolic College whose head is the Supreme Pontiff himself — the Vicar of Christ, the Successor of the St. Peter, the Bishop of Rome.
2. Ordination Prayer:
With the newly ordained Priest kneeling before the Bishop, with outstretched hands the latter says the long and distinct “Prayer of Ordination”, the main contents of which are the following — with the pursuant spiritual context accompanying it:
a. Would that God be particularly close to His People on the special occasion of the priestly Ordination of the Candidate.
Note: The close presence of God among His People cannot but be a much desired and treasured reality precisely because someone has just been ordained a Priest who thus in truth become a participant of the High Priesthood of His Son, Jesus Christ.
b. Would that God affirm, sustain and promote the priestly Ordination of His new Minister of the Sacred Mysteries of Salvation.
Note: Only God is the Author of the inspiring and strengthening grace that can really assist the Priest — through Christ — in ably dispensing the merits of the salvific mysteries
c. Would that God extend His support to the ministry of his newly ordained Priest as He has continuously done since age past.
Note: The reality of the Priesthood of the New Covenant between God and His People is a distinctive accompaniment of the Church since the latter’s foundation by Christ some two thousand years ago.
d. Would that God grant the Bishop himself a good and faithful co-worker in the vineyard of Christ, the Church.
Note: The ordaining Bishop humbly admits that he can only effectively attend to his pastoral Office in favor of God’s People, with the compliant assistance of Priests.
e. Would that God finally give His People a likewise good and faithful servant who is ordained and thus destined specifically for their spiritual and supernatural benefit here and now in view of their hereafter and beyond.
Note: One of the greatest blessings of God’s People is having kind and good, faithful and holy Priests who are precisely Ministers ordained for their benefit hereon earth as they undertake their pilgrimage to the eternal Kingdom of the Father.
3. Anointing:
The anointing with oil made on leadership figures in the Old Covenant between God and His People was a standing practice. Its significance and message were basically the following: One, the said leaders concerned were identified, set apart and prayed over. Two, the same persons thus received the pouring of oil upon their heads as a symbol and prayer for their effective and efficient leadership. Three, the same individuals were thus acknowledged by the people precisely as their God- given leaders for them to honor, obey and follow.
It is the palms of the hands of the Priest that are anointed with Holy Chrism so that he handles the offerings to God with blessed hands. He also blesses God’s People with sanctified hands. Thus it is that the hands of the Priest are anointed with Holy Chrism in affirmation of the consecration of his person to God, and in promotion of his ordained sanctified and sanctifying service to His People.
It is interesting to note that upon the ordination-consecration of a Bishop, the Holy Chrism is poured on his head in confirmation of over-all Episcopal leadership role in the whole Christian community officially entrusted to his Episcopal care by the Supreme Pontiff. This anointing of the head of the Bishop whose hands have been previously anointed on the occasion of his ordination to the Priesthood, implies the hierarchical nature of Holy Orders.
4. Investiture. Entrustment. Kiss of Peace.
The Investiture consists in the newly ordained Priest being donned with all the symbolic vestments of a fully ordained Minister. The alb, the stole and the chasuble — these are the three main priestly vestments used for the celebration of the Holy Mass which is the highest form of worship presided by a Priest.
The Entrustment has reference to the ordaining Bishop handing to the newly ordained Priest precisely the items he uses for the celebration of the Holy Mass, viz., a ciborium filled with hosts and chalice with wine mixed with water — the items Christ Himself used on the occasion of the Last Supper which was at the same time the First Holy Mass celebrated on earth.
The Kiss of Peace given by the Bishop to the newly ordained priest is a symbolic gesture of both paternal love and concern. All the Priests then present during the Ordination Rite also individually give the Kiss of Peace to the newly ordained Priest as a manifestation of fraternal acceptance and solidarity.
5. Ministry. Ministry of the Word. Ministry of the Sacraments.
Ministry in substance categorically means altruistic service — never self-service. In other words, a Priest is in essence a man for others in order to ultimately lead them to the Eternal Kingdom of the Father — without ignoring the temporal realities obtaining in their earthly sojourn. When the Ministry is categorically an ordained one, then it becomes not only sanctified but also sanctifying as before already said.
The Ministry of the Word basically consists in preaching of the Good News of Salvation, in proclaiming the Mysteries of the Christian Faith and the principles of Christian Morals. The word of God, the teachings of Christ is so to speak, the spiritual bridge between heaven and earth in a bi-directional way, viz., prayers and good deeds are registered in heaven while graces and blessings are poured down on earth. This spiritual reality is in fact what joins heaven with earth in the eyes of Christian faith.
The Ministry of the Sacraments actually means the application of the merits won by Christ through his life, death and resurrection in favor of those who receive the Sacraments precisely through the Ministry of an ordained Priest. The Church is the repository not only of the Mysteries of the Faith, but also the depository of the spiritual benefits — graces or merits — obtained by Christ from the Father. A Priest in turn is God’s ordained the Minister for their application to His People specifically upon the latter’s worthy reception of the Sacraments from Baptism to the Anointing of the Sick.
Conclusory Observations:
Anything and everything contained and observed in the Rite of Ordination are categorically intended and concretely meant to bring about a full-pledged Priest. As such he is called and identified, formed and separated, consecrated and ordained for Priestly Ministry — definitely not for any political office.
All the words said and acts done, symbols used and gestures made in the Sacred Ordination of a Priest are well marked and formally intended in the making of an ontologically ordained Ministry in the name of the Church and for the People of God. One’s Resolves and Promises, Prostration and Consecration, Anointing of hands, Ministry of the Word plus Ministry of the Sacraments are all intrinsically meant for him to enter into the ranks of the Clergy — absolutely not for becoming an agent in the secular world of politics.
That is why when a Priest becomes a politician or even aspires for a political position, the truth is that he is neither a Priest nor a politician — and a man can only be a Priest or a politician, and never both under penalty of confusion of his self-identity to his own personal detriment and of consequent disservice to people just like someone who has a bipolar personality constitution.
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Section Three
PRIESTLY OBLIGATIONS
At the very start of this Section, the following truth begs to be said: By simply considering the general, special and distinctive obligations appended to the person and Office of a Priest as provided by Church Law and as inspired by faith, morals and reason, one cannot but come to the realization that a Priest-Politician is neither one or the other. Someone may be one or the other — but not really both. The hyphenation in the “Priest-Politician” is not only linguistic but also realistic. This is to say, while Priests — and Bishops for that matter — have all the right and obligation even to address the socio-moral dimensions of and/or speak about the ethical issues about politics according to the Social Doctrine of the Church, there is not even an iota of indication in any of the voluminous teachings, normative provisions and practical pronouncements of the universal Church to the effect that Priesthood and politics can truly go together.
But in the same context, this is not to say that Priests cannot set aside their basic option as an ordained Minister of the Word and of the Sacraments, may not leave the active Priesthood altogether if they really want to, if they adamantly insist in so doing for whatever personal reasons they have. Needless to say, recorded Church past and present history is an able witness to the fact that there is a relatively good number of Priests who eventually and definitively left the active Priesthood for various causes they adopted, for various objectives they envisioned. What is neither reasonable nor acceptable is when a Priest lives an immoral life, adopts a secular value system, becomes a man of the world, a businessman — a politician — or any similar basically unpriestly or counter priestly agenda.
In other words, just as someone should not become a Priest if he does not really want to be one, in the same way, a Priest can, may and should even altogether discard his clerical state of life if this has already become morally impossible for him to live truthfully and faithfully. The Church urgently needs all the good and effective Priests she can have, ardently wants all Priests to be compliant with their ordained evangelizing mission, and fervently prays for all Priests to remain in their clerical state of life their whole life through. The Church however could not and would not force any Priest to remain a Priest when this precisely either does not want to be an active one any longer, or does in effect pursue a way of living that is anything but concordant to the essence and significance, the implications and consequences of the Sacred Priesthood. Again: The many different obligations seriously imposed upon and willingly assumed by Priests are definitely and categorically antithetical to the given and expected plans, programs and projects of politicos.
A. General Obligations:
The following priestly obligations are considered or qualified as general ones in the sense that are mandated upon all Priests as a matter of course. The truth is most of them can be and are in fact readily enjoined upon lay persons for their faithful Christian living. The fact however stands that all the General Obligations listed below are expressly provided by Church Law as seriously and continuously binding for observance by duly ordained and active Priests (Cf. Canons 275 par. 1, 276 par. 2 CIC):
1. Pursuit of Holiness:
In substance, holiness of life means fidelity to the teachings of the faith and compliance with the norms of morality. The greater the fidelity and the better the compliance, the more real the virtue of holiness becomes. And there is practically no limit to how truly holy can someone, specially a Priest, become before God and His People. That is why the pursuit of holiness is in effect a lifetime endeavor particularly on the part of all Priests.
Goodness and kindness in the temporal sphere is holiness and sanctity in the eternal world. The constant pursuit of or continuous endeavor for holiness on the part of a Priest has a multiplier effect. That is to say, the more holy a Priest becomes, the better he is as a man of God, the more effective also he is as a Minister of the Word and of the Sacraments for the temporal good and spiritual welfare of God’s People. A holy Priest is a big veritable asset not only for people while these are still living on earth, but also as they undertake their pilgrimage towards the eternal Kingdom of their Father.
Needless to say, priestly holiness is something highly spiritual and wherefore unlikely touchable. But this truth notwithstanding, there has always been one singular way of actually seeing and experiencing how holy a Priest has become: First, he becomes a man for everybody and a member of every home in the community he is assigned to. Second, he gains the trust and earns the confidence of people of all ages, in different status of life. Third and finally, he gathers an immense and impressive crowd of people upon his eventual demise and final funeral rites. Exactly the opposite of all the above becomes the reality when a Priest is not good, not kind, not holy — but vicious, immoral or very unpriestly.
2. Fulfillment of the Pastoral Ministry:
A Priest enjoined and expected to exercise his pastoral ministry “in and out of season”, to all “people of good will”, to everybody disposed to “listen and learn” — this in substance is the meaning of his fulfillment of his priestly service. And as repeatedly said before, the focal content or key element of such service is the Ministry or preaching of the Word of God plus the Ministry or administration of the Sacraments of the Church. When a Priest faithfully and dedicatedly fulfill his pastoral Ministry, he does not keep office hours just as he often makes the hours of the day even longer — without however the least saying that he should no longer eat and rest. These too he has to do but only to be able to ably and effectively continue fulfilling his Pastoral Ministry.
In conjunction with above mentioned particular reality, the following observations are in order:
One, while the Sacraments are usually administered in Churches, in times of urgency or extraordinary circumstances, the administration of the Sacraments — specially of Baptism, Confirmation, Holy Eucharist (Communion), Reconciliation, Anointing of the Sick, and Matrimony included — may be done anywhere and at anytime provided that the proper decorum and reverence are observed. Two, while the Word of God is commonly preached also in Churches, the proclamation of the Good News of Salvation can be done practically anywhere, at anytime to everyone whenever there are individuals willing to listen, to know and to learn. Three, the truth of the matter is that there is much more in the pastoral service of a Priest than his above said two particular Ministry of the Word and of the Sacraments, v.g., promotion of human dignity and defense of human rights, assumption of charitable works for the poor, the hungry and the sick, and many other agenda the Priest has —with the able and enabling help of lay leaders and organizations, the Religious Men and Women in the Church.
The fact is that many already retired priests such as due to age, disability and/or other acceptable reasons, are allowed and even encouraged by their Bishops to continue fulfilling their pastoral Ministry for as long and as much as they could. The saying that when someone is retired, he is not necessarily tired, is so true and relevant to Priests already in their retirement from full active pastoral ministry. It is not only hard but may even be detrimental for a Priest to make a transit from fully active priestly service to also fully inactive priestly life. This full turn around is neither physiologically or psychologically healthy for the Priest concerned.
3. Nourishment of Spiritual Life:
Simply said and briefly explained, sound spiritual life is but living according to the right spirit — which is already saying a mouthful. This is why spiritual Lay Movements promote their various programs of “Life in the Spirit” Seminars, and the like. All the above substantially aspire and do the same thing, viz., and the nourishment of the spiritual life of the Christian lay faithful. Now, if the laity themselves in the Church feel and acknowledge the need to continue nurturing their spiritual life, it is highly incongruous for their Priests not to want and do the same — and even have more of it, considering that they are ordained Ministers in the Church precisely for priestly service to the laity.
There is a rather well known and duly proven reality in the spiritual life of all Christian faithful — the Priests in particular. This: He who does not move forward in his spiritual life, in effect goes back in holiness and goodness. While books in spiritually say the same in substance, Church Law goes as far as making the nourishment of the spiritual life of Priests an expressed and formal normative provision.
The validity of the canonical legislation on the nurturing of priestly spiritual life thus finds its rationale not only in the light of faith but also by force of reason, has its premise not only in human nature but also in the realm of spirituality. This is why when a Priest in particular dares to even claim that he has had enough of spirituality, this is most eloquent evidence that he is not sufficiently spiritually formed and oriented. He would be someone who is proud of his humility.
4. Daily Offering of the Holy Mass:
The Holy Mass or the Eucharistic Celebration is the most precious and sublime act of worship the Priest and Catholic lay faithful can offer to the Father through no less than the Paschal Mystery of Christ, viz., the life, passion and resurrection of His one and only incarnate Son. There are certain marked observations that deserve special mention on this matter:
a. When someone is ordained a Priest, that is in effect the very first Holy Mass he celebrates with the ordaining Bishop together with his brother Priests then attending his Sacred Ordination.
b. Thereafter the Priest is enjoined to celebrate the Holy Mass daily which is the singular reality that precisely manifests and affirms his intrinsic priestly identity and worth.
c. The celebration of the Holy Mass is held in the name of the People of God spread all over the globe, and through which prayers are said not just only for the living but also for the dead Christian faithful in favor of latters’ eternal repose in the Kingdom of the Father.
d. The Last Supper is in fact the first Holy Mass held on earth and presided by Christ Himself. It was on that occasion that He earnestly enjoined his Apostles as a part of His Last Will and Testament, to hold the Last Supper or to celebrate the Holy Mass — in His memory
e. Thus it is that the Holy Mass is celebrated all over the globe from the rising to the setting of the sun, and this is precisely made a reality when Priests in all the Continents make a daily offering of the Holy Mass.
5. Periodic Spiritual Retreats:
Church Universal Law reposes the obligation of arranging and holding the standard at least five-day Spiritual Retreat of the members of his Clergy, once a year at least. This is the propitious time when the Priest leave their Monday to Saturday ministerial service to be by themselves with their chosen Spiritual Retreat Director — for the following basic purposes:
a. So that they will have the opportunity to pray more, to examine their conscience better, to have the occasion to receive the Sacrament of Reconciliation and thus effectively nurture their holiness of life in accord with the demands of their priestly calling and ministry.
b. In order to renew their manifold ordained commitments for their own sanctification, for the renewal of their priestly service to God’s People, and for making the proper resolves to be more attentive to and compliant with their given priestly obligations.
c. For the purpose of their on-going conversion in terms of becoming progressively closer to God, of nurturing a more intimate union with Christ the High Priest, and for doing a progressively better Ministry of the Word and the Sacraments to the Christian faithful entrusted to their pastoral care — inclusive of preparing themselves for their own inevitable eternal repose.
6. Regular Mental Prayer
In substance, mental prayer is silent reflection on the Mysteries of faith, the truths of the Gospel, the teachings of the Church. For Priests, their regular daily reflective consideration of the inherent nature, given finality and immediate implications of the Sacred Priesthood, should be done as a matter of course.
It is expected that every adult must think well and reflect much on his life and agenda, on his plans and projects, his present and future — less he miss his given objectives and opted goals. Woe to people who do not think of the wrong they did and the good they failed to do. The more true this becomes for Priests. Thus it is that Priests should find time to do their regular mental prayer.
The over-all main content and purpose of priestly mental prayer are the following: One, for the Priest to assess his standing before God. Two, for the priest to evaluate his ministerial relationship with the People of God. Three, for the Priest to resolve in correcting his mistakes and to accordingly repent for these, to thus lessen his short-comings and improve his person and ministry before God and the community committed to his priestly care, attention and concern.
7. Frequent Reception of the Sacrament of Penance:
There seems to be a common impression that only laymen and women are enjoined go to confession whenever needed or once a year at least. The truth however that being admittedly sinners themselves, Priests and Bishops too are urged and in fact receive the Sacrament of Reconciliation as often as possible. In fact, it is well known that the Supreme Pontiffs themselves go to confession weekly.
There is a progressive transit in the nomenclatures used in identifying this sacramental reality. For a long time it has called as the Sacrament of Confession. Then came its designation as the Sacrament of Penance. Now, it is known as the Sacrament of Reconciliation which proffers the reality much appropriately as a conciliatory encounter or meeting between God and man — bilaterally moving towards one another.
When a Priest in particular receives the Sacrament of Reconciliation, it is a man of God himself who encounters God hereto confessing his sins, professing sorrow for them, doing penance for the same and resolving to be better thereafter. At the same time, it is God who meets his own Priest, welcomes this, accepts his repentance and restores him in His sanctifying grace and loving providence.
B. Special Obligations:
While a number of the above cited General Obligations of Priest are relevant and applicable to lay people themselves, the obligations below cited as special are only significant but also categorically enjoined upon Priests as Clerics in the Church. Their underlying premise and eventual rationale are not only to particularize the identity of a Priest but also to enhance his faithful and effective ordained Ministry. While Priests are bound to observe the above previously cited general obligations, the more complaint they should be in conjunction with their specifically priestly — “special” — obligations that concretely define their ordained persons.
1. Clerical Fraternal Bond:
“Since all clerics are working for the same purpose, namely, the building up of the Body of Christ, they should be united with one another in the bond of brotherhood and prayer. They should seek to cooperate with one another, in accordance with the provisions of particular law.” (Canon 275, par. 1 CIC)
Annotations:
As one in their priestly service in favor of the composite Christian community they are canonically assigned to serve according Church Law, it becomes as a matter of course that Priests be also one in their multilateral attention and love as one and the same presbyterium in a given ecclesiastical territorial jurisdiction. This is a very natural or logical consequence and reality, considering the commonality of vocation and formation, Seminary education and training, not to mention their many common priestly endeavors.
In their affection and attention, Priests are wherefore expressly enjoined as well as reasonably expected to attend first to needs and concerns of their brother Priests in the Arch/Diocese, Region, Province, Country as well as the world over — in this order of priority. It is a given fact that only Priests can really be the best friends of Priests themselves. This in no way means that they can and may not have good friends too among lay persons — specially those they are close to the Catholic faith and observant of Church practices.
But necessarily knowing one another, living the same priestly life and endeavors, having the same priestly Ministry as well as the same meeting the same trials and challenges, Priests cannot but understand more intimately one another which is precisely the sound premise of their clerical fraternal bond. A much united clergy is an endearing as well as edifying reality for their Bishop and People of God witnessing their fraternal love.
2. Daily Liturgy of the Hours:
“Priest ... are obliged to pray the Liturgy of the Hours daily, in accordance with their own approved liturgical books.” (Canon 276 par. 2, no. 3 CIC)
Annotations:
The Liturgy of the Hours is the book of prayers specifically prepared for Clerics. The Prayer Book follows Priests from the hour their rise in the morning to the time their rest at night. By daily praying the Liturgy of the Hours, Priests faithfully follow the significance and spirit of the liturgical seasons for the universal Church.
When Priests faithfully and attentively pray their Liturgy of the Hours, the infallible truth is that they become united in faith and spirit not only locally but also globally. This living reality is anchored on the fact that there are Priests the world over. And when they pray the Liturgy of the Hours or the “Breviary”, their prayers not only unite all the Priests of the Universal Church or God’s People as a whole, but also actually bring heaven and earth closer — from the rising to the setting of the sun.
A Priest is identified with some distinctive phrases, viz., “Man of God”, “Man of the Cloth” and “Man of Prayer”. While all good, kind and faithful persons are close to God, wear their respective proper clothing and dutifully recourse to prayer, the aforesaid identifying titles are exclusively appended to Priests. A praying Priest is thus a perfect expression of the truth about who he is and what he is for.
3. Obligation to Reverence and Obedience:
“Clerics have a special obligation to show reverence and obedience to the Supreme Pontiff and to their own Ordinary.” (Canon 273 CIC)
Annotations:
This apparently clear and plain obligation in fact forwards and enjoins a well distinct and profound reality in the Church: The substance and significance of the hierarchy of authority in the Church, starting from the Deacons and Priest to the latters’ Bishop up to the Supreme Pontiff, the categorically highest authority in the Church all over the world.
Furthermore, the hierarchical authority in the Church is expressed not only in terms of obedience but also reverence to one’s competent ecclesiastical Superior. Among other things, this means that the obedience due to the competent Church authorities is neither servile nor dictatorial but founded on the sense of due respect and pursuant deference. This makes the required and expected obedience from the subordinate to the superior, as a matter of course — considering that by nature and in general, the young are respectful of and obedient to their elders.
Finally, the hierarchy of reverence and obedience in the Church is what brings about both the profound and sublime attributions of the unity and universality of the Church. While found existent and operative one way or another, in innumerable communities, in many Countries and in all Continents the world over, the Church remains one just as it is universal. Needless to say, a cleric is in no position to show reverence and give obedience to his superior ecclesiastical authorities while at the same time attentive to the will of his secular constituents and subject to his political bosses.
C. Distinctive Obligation:
While the Law of Celibacy is not what makes someone a Priest as this actually becomes one through the reception of the Sacrament of Sacred Orders, this rather known normative provision of priestly celibate life is what commonly distinguishes catholic Priests the world over. In other words, in the civilized world, it is common knowledge that Priests observe a celibate state of life.
CANON 277, par. 1 CIC: “Clerics are obliged to observe perfect and perpetual continence for the sake of the Kingdom of Heaven, and are therefore bound to celibacy. Celibacy is a special gift of God by which sacred Ministers can more easily remain close to Christ with an undivided heart, and can dedicate themselves more freely to the service of God and their neighbor.”
Annotations:
There are some rather important as well as quite relevant observations that should be made regarding the above so called and known “Law of Celibacy” that seriously binds clerics their whole life through — as long as they retain their clerical state of life:
a. The first and foremost obligation of a cleric is continence, with celibacy as but its logical consequence. That is which celibacy or the state of being single, is a big hypocrisy when a cleric is anything but continent.
b. A cleric can profess and claim his observance of celibacy while having women here and there, and even siring children every now and then. The substance, rationale and spirit of the Law of Celibacy is the mandate of continence.
c. The imperative of continence in the celibate state of life is definitely not for convenience, on account of a personal disposition or any other extraneous reasons. Continence in celibacy must be observed in view of the Kingdom of Heaven where no one gets married or is given in marriage.
d. Just as the genuine vocation to priestly life is a gift ultimately from the generosity of God, so too is continence in celibacy a complementary gift from Him. In other words, just as there can be no real priestly vocation from any origin other than God Himself, His gift of continence in celibacy necessarily goes with it as a close accompaniment.
e. Christ as the High Priest lived continence in celibacy His whole life through. Those He calls to participate of His own Priesthood should also be continent in their celibate state of life. The underlying reason is the same for Christ and His Priests, viz., the singular freedom of service to God through the priestly ministry to His People.
CANON 277, par.2 CIC: “Clerics should behave with due prudence in relation to persons whose company can be a danger to their obligation of preserving continence or can lead to scandal of the faithful.”
Annotations:
a. With full deliberation and pursuant equally full will, one presents himself for Priestly Ordination that necessarily requires his likewise full commitment to continence in celibacy. In the Church observing the Latin Discipline, the triad of priesthood-continence-celibacy are inseparable for those true to their priestly calling and faithful to their priestly life.
b. This particular normative provision is akin to that observed by the Officers and Gentlemen of secular armed forces in the terms of its opposite, viz., “Behavior unbecoming ...” which is already punishable by their own laws and observances.
c. The inherent gravity of this injunction consists on the probability of scandal in the event that a Priest persists in disregarding it. And when nonetheless than a Priest is the cause of scandal among the Christian faithful, this becomes seriously censurable whereas the supposed example of decency and integrity becomes the cause itself of public ridicule and disgust in terms of bad thoughts and words.
CANON 277, par. 3 CIC: “The diocesan Bishop has the authority to establish more detailed rules concerning this matter, and to pass judgment on the observance of the obligation in particular cases.”
Annotation:
It is worth noting that the Bishop of all the Priests within his ecclesiastical territorial coverage, has both the signal right and grave obligation to see to it that the distinct norm of continence in celibacy is dutifully observed by all the said Priests — with neither any exception nor any distinction. Otherwise, its known and established violation without the pertinent Episcopal censure and/or canonical penalty, makes the Bishop himself guilty of the following very serious Episcopal offenses:
a. He makes all his Priests behold his odious permissiveness and governative weakness to the extent that other Priests could also eventually become incontinent. One Priest tolerated by his Bishop to violate the law of continent in celibacy, will definitely contaminate other Priests as proven by factual experience in certain ecclesiastical jurisdictions — to the scandal and possibly even lost of faith among the laity concerned.
b. He allows his Seminarians to behold the living reality of incontinent Priests who exercise the priestly ministry with neither remorse nor regret, much less any self-amendment. His students for the Priesthood are insistently told and continuously taught of the mandate of continence in celibacy for Priests while at the same time witnessing and observing exactly the opposite taking place in their own Arch/Diocese, Prelature or Vicariates.
c. He displays before the Christian lay faithful the truly odious and really scandalous display of incontent Priests, who together with their Bishop loses the moral authority to preach about the content and spirit, the finality and implications of no less than the 6th and 9th Commandment of God. Such is the height of callousness and hypocrisy when incontinent clerics dare to preach about purity of life in general and the observance of the marriage vow of fidelity in particular.
Conclusory Observations:
Lest it be thought that Priests have but the above many general, special and distinctive obligations, there are in fact more deserving explicit mention. These are by and large complementary injunctions categorically and concretely legislated as Universal Church Laws ultimately to assist Priests in their solemn commitment to comply with the above mentioned obligations. They are seven in number, and thus expressly providing:
1. That they should refrain from establishing association and/or joining structural organizations whose purpose and activity cannot be reconciled with their state of life and/or ordained priestly ministry (Cf. Canon 278 par. 3 CIC).
2. That they should continue their sacred studies even after they have undergone their priestly Ordination so that they continue to be updated in ecclesiastical sciences, and thus be able to avoid novel and/or even erroneous teachings specially about Catholic faith and morals (Cf. Canon 279 par. 1 CIC).
3. That they should attend pastoral courses periodically arranged and scheduled for them to presence in order to make them more knowledgeable and effective in their preaching ministry according to progressively refined pastoral methodology (Cf. Canon 279 par. 2 CIC).
4. That they should follow or observe a simple way of life, attentively avoiding any act, behavior and/or practice that smacks of worldliness. The material goods they receive on the occasion of their ministry and that are superfluous for their own subsistence, should be given to charity (Cf. Canon 282 CIC).
5. That they should wear an attire suitable to their priestly state and way of life, and observant of the particular practice in the place as determined by the Episcopal Conference concerned (Cf. Canon 284 CIC).
6. That they should completely shun everything that is foreign to or unbecoming of their calling and state of life, not only according to the dictate of reason but also in compliance with the particular norms established by the competent Episcopal Conference (Cf. Canon 285 par.s 1-2 CIC).
7. That they should always do their utmost to foster among people, the blessings of peace and harmony based on the mandate of truth and the principle of justice (Cf. Canon 287 par. 1 CIC).
There is one rather plain and candid question that should be answered in all honesty and sincerity: In the light of truth and in the realm of reality, by force of simple reason and in accord with elementary logic, how can a Priest-Politician faithfully and rightfully observe or comply with all if not majority of the above general and special, distinctive and complementary obligations that ex professo accompany a Priest twenty four hours a day, seven days a weak, and even all throughout his life as a cleric in the Church?
It is no less than a dogmatic teaching of the universal Church that once a man is duly ordained a Priest, a Priest he remains throughout his whole life. The truth is that he carries the indelible character of the Sacraments of Sacred Orders even in his life hereafter and beyond — just like the sacramental imprints or markings made by the Sacraments of Baptism and Confirmation on their recipients. These Sacraments too distinguish the Christian faithful in the eternal Kingdom of the Father.
But there is real and practical distinction among the three following elements in the Sacred Priesthood:
1st: The indelible character or imprint made on the ordained Priest that accompanies him forever.
2nd: The active pastoral ministry that as a matter of norm, goes with the ordained Priest in the here and now.
3rd: The clerical state of life and pursuant obligations that ordinarily go with the ordained Priest here and now.
As envisioned to be more elaborately considered and explained in the fifth and last Section of this little book, there are also three following possibilities that are open to actualization in line with the aforementioned real and practical distinction:
1st: When someone is duly ordained a Priest, a Priest he remains forever, i.e., a Priest cannot be made a non-priest ever.
2nd.A duly ordained Priest while forever having his Priesthood, can be divested of his active pastoral Ministry by the penalty of canonical Suspension.
3rd. A duly ordained Priest can lose his clerical state of life and can also be as a consequence, freed of all his general and special, distinctive and complementary obligations by his dispensation precisely from the mandates arising from his reception of the Sacrament of Sacred Orders.
When a Priest sets aside his basic priestly option for whatever reason in favor of other agenda such as precisely by becoming a politician instead, he is personally accountable for his decision — but institutionally subject to likewise three following norms as provided by law and supported by reason:
1st: He cannot but be sanctioned by the penalty of Suspension that formally divests him of his active pastoral Ministry.
2nd: He should accordingly ask for his released from his clerical state and from all the obligations thereto appertaining as a matter of principled political preference.
3rd. He could not be both a Priest and a politician at the same time under the big probability of being neither fully, faithfully and successfully.
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Section Four
PRIEST-POLITICIANS
Time and again, the spectacle of Priest-Politicians comes to fore in the course of Church history. In general and at the start at least of such a dichotomy, there is a pleasant public surprise and possibly even much popular interest or even admiration on the part of the people who come to know about such a rather peculiar reality. At the same time however, there are people who entertain doubt if not downright disgust upon witnessing the same phenomenon. And they have reasons to so think and thus feel.
When people behold the public drama of a Priest turned politician, they are already divided not only in their opinions but also in their convictions. There are those who clap their hands in affirmation of the Priest-Politician as a concrete demonstration of his self-sacrifice, as a promising event of honest and just, efficient and effective governance. At the same time however, there are people who look down at the same Priest with disdain and even disgust at times. They perceive the inter-play among the odious characters of users and used, viz., there are those who use the Priest for their own interests and purposes, as there is the Priest who uses his Priesthood for intentions and objectives alien and even contrary thereto.
The onset the figures of Priest-Politicians emerge every now and then has instanced the socio-political analysis of these periodic unusual eventualities. The findings can be expressed in terms of the three following more distinct factors as their common accompanying features:
a. Unacceptable Political Situation:
Historically, the fact of Priests-Politicians emerges when there is some kind of a political leadership vacuum in the places — localities and Countries — concerned. This vacuum usually comes in terms of very weak and/or much corrupt and wherefore seriously unacceptable local or national political leaders. This situational factor finds its circumstantial translation in the perception that, one, there is none among the lay members of the community who qualifies for the pertinent political office, and that two, there is a Priest who indicated his availability for the political position, and that, three, there is a good chance that the Priest would win in the political contest.
The above socio-political feature in a given local, regional or national level becomes most conducive to Priests running for elective political offices when a good number of the people concerned profess the Catholic Faith, and when the Priests under political consideration are somehow well known for one reason or another. It is highly improbable if not morally impossible to have a Priest elected into a political position when the electorate concerned are mostly non-Catholics or non-Christians even.
In the light of the above composite convergent situations, it is reasonable to conclude that when a Priest thus actually throws himself into the political arena in pursuit of an elective office, it is absurd even to think that the same is not in effect using his Priesthood for a political end. And this is basically unethical to say the lease. To use something highly sacred for any downright secular purposes such as a political gain is uncalled for and wherefore unacceptable. It is obvious that no politician would ever even think of using his political clout to become a Priest. Yet in the concrete case of a Priest going for a political office, his Priesthood cannot but have a pragmatic use to promote his political ambition. He may not accept this reality but it remains the objective truth
b. Unpriestly Disposition and Option:
When a Priest is truly committed to his vocation, altogether dedicated to his pastoral tasks and really observant of his clerical obligations, in other words, when a Priest faithfully lives a priestly life and selfishly does his pastoral ministry — it is rather unlikely that he would aspire for a political office or run for an elective political position. This is not to say infallibly that the Priests who make themselves available for political positions or who in effect ardently pursue political offices, are by that very fact alone, bad Priests. It is simply meant to affirm the truth that as a standing rule, good and prudent, faithful and dedicated Priests — and there are thousands of them — do not even but think of becoming political candidates, and much less do they envision themselves as politicians for any reason, for whatever cause.
More often than not, in the course of Church history, Priest-Politicians — Priests who keep their clerical state and thus remain bound by their inherent obligations as clerics, and who at the same time pursue and/or hold elective political offices — usually show their real selves during and/or after their tenure of civil power. While it may be the hope and prayer of all those concerned that they continue their faithful observance of their clerical obligations and that they altogether succeed in their political ventures, sad to say, the opposite usually happens — to the dismay of their followers and supporters, and to eventual shame and embarrassment of the Church.
Needless to say, the humanity of Priests is what precisely brings about their human weakness — not simply regarding the temptations of the flesh but also the brilliance of wealth plus the attraction of power. This is precisely why as sufficiently treated in very first Section of this little book, it is of fundamental importance and mandatory observance that those aspiring for the Sacred Priesthood should receive the required intense and prolonged spiritual, philosophical and theological formation precisely to make them Priests unconditionally faithful to their pastoral calling through their likewise faithful ordained ministerial service. But needless to say as well, there are those who become Priests eventually to embrace unpriestly disposition and pursuant unedifying actuation in the course of time. This is sad but true.
c. Unevangelized Lay People:
It is not a truly uncalled for conclusion that when Priests-Politicians become a reality, this primarily means three things in the ecclesiastical jurisdictions where they belong as provided by Church Law: One, the thousands upon thousands of lay persons are not duly catechized about their real calling in their secular state of life as well as about the distinct role of ordained Ministers of the Word and the Sacraments in their midst. Two, the same lay people are neither accordingly evangelized on their rightful role in secular society or temporal world such as concretely in the area of politics. Three, the eventual by-products brought about by Priests-Politicians are the division of and even enmity among the same portion of God’s People as the standard societal effects of partisan politics. Church historical records are the able combined witness to the ecclesial adversities or misfortunes brought about by the strange figure of Priest-Politicians.
It is not a secret that Priests already exercise pastoral leadership among the people entrusted to their ministerial care, inclusive of those who simply know them as Priests without having been the beneficiaries of their ministries. Priests underwent many years of formational studies and training. Their inborn talents have been developed and they thereby acquire the skills needed for priestly servant-leadership. That is why people by and large look up to them with some admiration — especially so when the Priests concerned demonstrate their spiritual virtues and human attributes. It is under these premises that those who know and appreciate them can go to the extent of asking them to pursue political leadership — especially so when the people concerned have not been duly taught that Priesthood strictly excludes politics as a Church doctrinal posit, standing norm and constant observance.
Compared to politicians in general, it can be rightfully said that Priests by and large enjoy not only the reverence but also the trust of the people. This is not meant to say that Priests are automatically better persons than Politicians — but merely intended to point out a common perception, be this true or altogether false. This socio-moral factor can also provide the strong temptation for certain Priests to progressively think, believe and resolve to actually aspire for political offices and eventually assume political positions. This is an over-all consequence of two converging factors, viz., unevangelized communities and deformed Priests — both of which are clearly basic ecclesial liabilities with their consequent socio-moral demerits and disturbances.
Above general preliminary observations made, the following more particular items should be considered with greater attention. The following three combined assumptions however in the understanding and treatment of “Priests-Politicians” cannot be over-emphasized: First, this is about duly ordained Priests who aspire for strictly political positions. Second, this is further about the said Priests who actually take hold of political offices. Third, this is finally about the same Priests who simultaneously hold on as well to their clerical state with its consequent and inherent obligations categorically arising from their clerical state.
In addition, there are also three signal truths which although already well pointed out before, can bear repetition on account of their respective intrinsic significance and consequence in the sphere of Faith and the order of Church law : One, once a validly ordained Priest, a Priest he remains in this present life and in the life hereafter. Two, on the occasion of his Sacred Ordination from the Diaconate, a Priest acquires his clerical state with its appended rights and pursuant obligations. Three, the Priesthood and the clerical state are VERY complementary but still separable realities, the actualization of which is found in the persons of the so called “ex-Priests” or “former Priest” who are not only deactivated in the tenure of their priestly Office and ministerial functions, but who are probably also released from the many and grave obligations intrinsic to the clerical state.
For the sake of clarity and certitude, among the more censurable presently obtaining dispositions/actuations of Priests clinging to their clerical state while at the same time seriously violating the obligations thereto strictly attached by Church Law, are the following: One, Priests who keep women and usually have children from them. Two, Priests who indulge in other vices such as gambling, drinking, womanizing, who use their Office and ministry to exploit, oppress and/or dupe people, and/or who engage in business and industry for their personal gains and benefits. Three, Priests who are precisely also politicians at the same time, viz., “Priests-Politicians”. While the said three practices may vary in moral gravity and consequent liability, certainly none of them is acceptable much less praiseworthy.
OFFICIAL CHUCH DOCTRINAL PRONOUNCEMENTS
relevant to the figure of
“PRIEST-POLITICIANS”
The pertinent universal normative provisions contained in the Code of Canon Law of 1983 specifically on Priestly formation and obligations in addition to the doctrinal contents inculcated through the Rite of Ordination to the Sacred Priesthood, sufficiently define and explain the nature, significance and consequences of being and remaining a Priest with active pastoral ministry. That notwithstanding, the more relevant and concrete official doctrinal pronouncements of the Church as below cited, are definitive and defined teachings about the ordained Priesthood in general and about Priests in particular — which cannot but have relevance to the peculiar phenomenon of “Priest-Politicians”.
As below indicated, the pertinent official doctrinal pronouncements are quoted and taken from three signal and known official sources in and for the Church concretely about the Priesthood in general and regarding Priests in particular. The first two sources are valid for the universal Church, viz., the “Catechism of the Catholic Church” and the “Directory on the Ministry and Life of Priests”. The third and last source is relevant and applicable specifically for the Church in the Philippines, viz., the “Philippine Program of Priestly Formation 2003”.
Even from the admittedly few below cited more relevant official doctrinal pronouncements made and observed by the universal Church, the local Church in the Philippines well included, it is markedly evident that a Priest-Politician is a big anomaly — not only in the Catholic Church but also for the Country. The anomalous situation of a Priest-Politician in this Country is better perceived or easily understood by the mere adapted versions of the pertinent doctrinal posits cited from the “Philippine Program of Priestly Formation 2003” also below made — not really without mischievous intent.
1. Catechism of the Catholic Church:
(11 October 1992)
This much and well updated distillation of the fundamental truths of the Gospel and the pursuant complementary basic teachings of the Church is not only a singular but also an authoritative source of what the Catholic faith and morals consistently and continuously teach and uphold for ardent observance by the Christian faithful. It is comprehensive yet brief. It is substantive yet clear and precise. Among the many other entries about the sacred Priesthood, it carries the following interesting doctrinal posits:
a. Consecration (“Consecratio”):
“Today, the word ‘ordination’ is reserved for the sacramental act which integrates a man in a sacred order, and which goes beyond a simple ‘election’, ‘designation’, ‘delegation’ or ‘institution’ by the community whereas it confers the gift of the Holy Spirit that allows the exercise of sacred power which can only come from Christ himself through His Church. Ordination is also called ‘consecration’ because it is a setting apart ... The laying on of hands by the Bishop, with the consecratory prayer, constitutes the visible sign of consecration.” (No. 1538).
(1) Sacramental Act:
Among the seven Sacraments of the Church, that of the Holy Orders is clearly one of them. While the Sacrament of the Body and Blood of Christ is the focus and center of the sacramental life of the Christian faithful, it has to be pointed out nevertheless, that those who received the Sacrament of Holy Orders are the ordinary Ministers of all the other six Sacraments — from the Sacrament of Baptism to the Sacrament of the Body and Blood of Christ up to the Sacrament of the Anointing of the Sick. In other words, the ordained Priesthood has practical primacy among the Sacraments in the Church in the sense that without it, there would be no Ministers for all the other six other Sacraments in the Church.
Note: In all the above truths concretely relevant to Priests, politics is altogether alien thereto and even strange therein. This not necessarily saying that politics is ethically bad or morally evil. It only says that Priesthood and politics do not mix which precisely makes the figure of a “Priest-Politician” not only very questionable but also rather disturbing.
(2) Integration into the Sacred Orders:
The integration of a man into the Sacred Orders means the following: First, his whole self is made a constituent part of others likewise ordained such that he may not but act in corporate bond with them. Second, the integration is not only constitutive but also institutional in the sense that the Sacred Orders are a sacramental inheritance of the one universal, holy, Catholic, apostolic Church. Three, one who received the Sacrament of Holy Orders has and keeps its character imprint not only here but also hereafter. His ordained active ministerial exercise however could however can be taken away from him for cause according to Church Law — as before already indicated.
Note:
A Priest who happens to assume a political office for whatever reason, practically withdraws or disengages himself from his own category, kind or grouping. This self-separation from his own brother Priests with whom he institutionally belongs in vocation, vision and mission is cannot but be a negative decision on his part and an adverse actuation towards his brother Priests.
(3) Sacred Power:
The power conferred by Holy Orders is sacred whereas its origin is none other than Christ the High Priest through the Holy Spirit and in accord with the divine providence of the Father over the Church as His own People. Let it be well noted though that the nature and understanding of “power” in the Church is much dissonant with that in the world. The former is categorically and imperatively for service to others, i.e., the “brethren”. The latter can be anything from self-aggrandizement to despotic control, and resolute exploitation and/or even possibly elimination of others considered impediments to such odious possible finalities.
Note:
In more ways than one, sacred priestly power signifies and implies precisely the contrary to the nature and goal of political power, authority and/or influence. Priestly power or authority draws its strength from the supernatural faith of Church people. On the other hand, political power or authority usually has its strength from penal law plus civil and military forces.
(4) Christ, Church, Ordained Person:
This is the valid and rightful flow of the actual conferment of Holy Orders: It has Christ as its primary origin. There is the Church to which Christ entrusted the sacramental application of the merits He gained from the Father by His passion, death and resurrection. This is to say outside the Church or contrary to her doctrine and law, there can be no valid or even but licit conferment of Holy Orders. This is the exactly the liability of schismatic or separatist Churches and sects that pretend to have their own “Priesthood”.
Note:
While the route of a Priest goes to Christ through the Church, it is certainly not uncommon for a politician to distance himself from what Christ and His Church stand for, i.e., from the Gospel teaching and the Social Teaching of the Church. Otherwise, the many centuries of political ventures should have already made the world somehow heavenly — which is something so far from sheer reality.
(5) Ordination is Consecration:
This is manifestly a signal doctrinal pronouncement, viz., the reception of Holy Orders is the consecration of the person of the ordained. And rightly so even if only for the following composite reasons: The Ordination is sacred. The ordained person is set apart for sacred ministries. The person set apart plus his sacred ministries are precisely for sacred purposes not only in the Church but also in the secular society.
Note:
If priestly ordination is consecration, it is not altogether false to say that partisan political affiliation is some kind of a desecration that ordinarily brings about the destruction of society unity and harmony, justice and peace.
b. Ordination (“Ordinatio”):
“Ordination or ‘ordinatio’ means incorporation into an Order or ‘ordo’. This integration into one of the established bodies in the Church is accomplished by the rite called ‘Ordinatio’ — a religious and spiritual act which is a consecration, a blessing, a sacrament.” (No. 1538)
(1) Ordination which is consecration, actually means integration or incorporation into the any of the three Holy Orders in the Church according to her hierarchical constitution in the exercise of ecclesial authority and ecclesiastical competence.
Note:
When a Priest thinks politics, does politics and lives politics, this can be anything but an affirmation, much less a confirmation of his consecration and integration with the Sacred Order of the Priesthood.
(2) Ordination is concretely made by the strict observance of the Sacramental Rite specifically intended and designed for the valid and licit incorporation of someone into one of the three Holy Orders that confer the hierarchical authority or power for progressively higher or superior ministerial service in favor of God’s People for their welfare now and beyond.
Note:
As ordination is what makes a Priest a minister in the hierarchical Church, it is election that makes a politician in the different ranks of civil authority in a democratic Country. The distinction if not contradiction between sacred Ordination and popular election is remarkable both in significance and in consequences.
(3) Ordination as a consecratory act sets someone apart from the secular word specifically for service in and for the Church. The service comes in form of ordained ministries or priestly functions fundamentally intended for the Preaching of the Word and the Administration of the Sacraments as before already pointed out.
Note:
A Priest turned politician cannot but do exactly the contrary, viz., to be a constituent part of the secular world by the assumption and exercise of civil power — certainly not to be a fully dedicated and truly faithful “Man of God”, “Man of the Cloth”, or “Man of Prayer”, i.e., a duly ordained agent and full-time Minister of the Word and of the Sacraments.
c. Order (“Ordo”)”
“The word ‘order’ in Roman antiquity designated an established civil body, specially a governing body ... In the Church there are established bodies which apostolic Tradition with basis on Sacred Scriptures, has been called ‘takesis’(Greek) or ‘ordines’ (Latin) since ancient times. And so the liturgy speaks of the “Order of Presbyters”, the “Order of Deacons” and the “Order of Bishops.” (No. 1537)
(1) Hierarchical Body:
In substance, hierarchy is the arrangement or ordering of figures of authority, some being subordinate to others, until all are ultimately subject to but one highest authority. Needless to say, in the Church, this supreme authority is reposed in the person and Office of the Pope as the Supreme Authority in the Church spread all over the globe. The Church is unique in terms of being the one and only universal hierarchical body the world over. As this century old standing and living reality, the Church is unique in all the continents of the globe.
Note:
As priestly authority or power comes from God Himself through His Church, political authority or power comes from the people in a democracy which is definitely dissonant with the hierarchical structure obtaining in the tenure, transmission and exercise of ordained governing authority or competence in the Church. That is why the person of a Priest and a figure of a politician can be said to be antonyms in terms of the origin of their authority and influence. For this reason alone, the spectacle of a Priest-Politician is an anomaly — to say the least. It does not sit well — both for the Church and civil society.
(2) Governing Body:
The totality of the governing body in the Church in terms of the conferment, tenure and exercise of authority or power is composed of three subordinate Sacred Orders, viz., the Deacons, the Priests and the Bishops in that order of subordination — with but one man from the Order of Bishops becoming the Supreme Pontiff to whom all the Christian faithful are subordinate in obedience and reverence.
Note:
While a Priest is altogether incorporated into the universal governing body of and in the Church, a politician on the other hand, is altogether out thereof. That is why the figure of a Priest-Politician is neither here nor there under the consecrated principle of separation of Church and State in its usual and practical non-technical understanding.
(3) Ecclesial Body:
The Church as a universal ecclesial body is constituted by particular Churches all over the world from the local to the national up to the international levels. This one and universal ecclesial body is none other than the one and universal People of God, portions of which are found in all the major parts of the world.
Note:
The Church as the People of God is composed of the Clergy (Deacons, Priests and Bishops), the Religious (Men and Women with religious vows) and the Laity (baptized Catholic adults, young people and children). In the Church, everyone has his one own rightful place. A priest-politician is a poor attempt in being a part-time cleric and layman at the same time.
2. Directory on the Life and Ministry of Priests:
(1 January 1994)
This Directory is the summation of Church doctrine, discipline and practice specifically in conjunction with Priests — from their formation, ordination and deputation for the ordained ministry. Furthermore, it is the official understanding and authoritative pronouncement of the Church about the ordained Priesthood as such. Finally, it is the latest universal Church document thus giving general and particular directives about the life and ministry of Priests. Let it be well noted that all the doctrino-directional entries cited below bring about the over-all categorical conclusion that no Priest still bound by his standing clerical obligations, may be a politician at the same time — basically because priestly ministry and political office are in substance mutually exclusive notwithstanding all arguments to the contrary, without consideration of any historical eventuality, over and above all possibly obtaining particular situations and/or peculiar circumstances.
a. Specific Priestly Identity:
“The Christological dimension of a Priest comes directly from the Sacrament of Sacred Orders which ontologically configures him to Christ the High Priest ... This specifity of the ministerial priesthood lies in the need that the faithful have for the mediation and reign 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 unto the mystery of Christ and of the Church in a new and specific way such as this engages him totally in the pastoral activity.” (No. 6)
(1) Ontologico-Christological Identity of Priests:
This is a most profound and significant official Church pronouncement in answer to the question: Who and what is a Priest? It categorically and definitively declares the constitutive identity of a Priest in terms of his intrinsic configuration with Christ which is the inherent meaning of the saying that a Priest is an “alter Christus”, i.e., “another Christ”. A politician is certainly someone and something else.
(2) Intrinsic Finality of the Priestly Ministry:
Every Priest has but one and the same substantive rationale for being such, viz., his ordained priestly ministry or service to the People of God. It can be well said that a Priest is of the Church, by the Church and for the Church. On the other hand, a politician in a democratic Country is considered as someone of the people, elected by the people and destined for the good of the people for their temporal and/or material common welfare.
(3) Priestly Mediation between People and God:
The ordained priestly ministry is essentially mediatory, i.e., by the faithful fulfillment of his ministerial tasks, a Priest endeavors to bring people closer to God and God closer to people. Let it be once again pointed out that the mediatory ministry of a Priest is not only vertical or supernatural and eternal according to theology, but also horizontal or natural and thus in a way temporal as well pursuant to the Social Doctrine of the Church. If and when a politician mediates, strictly speaking, he or she does the mediation in many possible dimensions except the properly and strictly supernatural and eternal.
(4) Grafting unto Christ:
This is the most descriptive and impressive analogical notion of the identity of a Priest. When a little twig is grated into a living big branch of tree, the former draws and sustains both its life and growth from the latter. The same is true of a Priest, i.e., he is grafted unto Christ herefrom drawing the significance and effectivity of his priestly life and ministry. To say that a politician is “grated unto Christ” is a big pretense or falsity.
(5) Total Engagement in the Pastoral Activity:
A Priest is a Priest whatever time it is, wherever he is, whatever he thinks, says or does. This is the practical significance of the total self-engagement of a Priest with the pastoral activity of the Church. This readily shows the serious irregularity in the person of a Priest-Politician which is precisely a part-part identity that is wherefore nothing else than a real misidentity.
b. Political Detachment:
“The configuration to Christ, through sacramental ordination, defines the role of the Priest in the midst of the People of God. The Priest, as a servant of the universal Church, cannot tie himself to any historical contingency, and therefore must be above any political party ... Like Jesus (Cf. John 6:15 ff.) the Priest ought to refrain from actively engaging himself in politics ... The reduction of the mission of a Priest to temporal tasks, of purely social or political nature, is foreign to his ministry.” (No. 7)
(1) Priest and People of God:
This is definite and defined: A man is formed and trained, ordained and authorized to minister for one over-all fundamental finality, viz., for priestly service to the People of God. This is the total raison e’etre of a Priest that under no circumstance should cede to political service in favor of the secular society for the latter’s temporal and/or material common good — no matter how meritorious this might be.
(2) Priest and Universal Church:
Notwithstanding any impression or understanding to the contrary, a Priest is fundamentally an ordained ministerial servant in and for the universal Church. His canonical belonging which according to Church law is known and called as “incardination” usually expressed in pastoral service to a particular local territorial circumscription, does not erase his integration to the Order of Priest of the universal Church. On the other hand, one has yet to hear of a politician of and for the world as a whole.
(3) Priest and Historical Contingency:
This is not only a well expressed but also a very candid doctrinal position that no historical event — situation or circumstance — may justify the actual participation of a Priest in politics. In other words, such concrete liabilities as wide social corruption, marked absence of acceptable political candidates and similarly obtaining adverse situational factors, may definitely not be invoked as acceptable cause/causes for any Priest to run for an elective political position. That is to say. a Priest may not become a politician simply on account of any obtaining contingent negative socio-political factor in the course of local, regional and/or national history.
(4) Priest and Political Engagement:
It is but according to the vocation and mission, the rights and obligations of a Priest not to allow himself to engage in downright active political activity. Everything about the ordination and assignment, the life and ministry of a Priest provide no rightful space for his active political engagement which cannot be but partisan — even if he were to run for an elective political position as an “independent” candidate which is necessarily against any or all the political parties in the place or locality concerned.
(5) Priest and Reduction of his Mission:
When a Priest becomes a politician, his person, distinct calling and sacred ministry are in effect diminished in nature and attributions. What is ultimately for the supernatural and eternal is thus practically reduced to the worldly or secular in the person of a Priest-Politician. The over-all effect of this spectacle is the reduction of the dignity and finality of his ordained ministerial goal. In other words, as a Priest could dignify a political position, a political pursuit however actually demeans priestly sacred ordination and effective consecration.
c. Eucharistic Celebrant:
“If the preaching of the Word is the foundational element of the priestly ministry, its the heart and vital center are without doubt, found in the Eucharist ... The Eucharist is the beginning, middle and end of the priestly ministry whereas all ecclesiastical ministries and works of the apostolate are bound up with the Eucharist and are directed towards it ... There exists in fact, an intimate rapport between the centrality of the Eucharist, pastoral love, and the unity of the life of the Priest.” (No. 48)
(1) Priest and Preaching of the Word:
The ordained Priesthood is primarily meant for the official preaching of the Word of God and intended for the authoritative administration of the Sacraments. In other words, while he may have other tasks and commitments, a Priest is principally and primarily identified with the teaching of the Gospel Truths as the source of Catholic Faith and Morals, and with sanctifying the People of God with sacramental ministration for their sanctification and eventual eternal salvation. Nowhere it is said or even insinuated in any and all the official doctrinal and normative documents of the Church that a Priest is identified even remotely with active political pursuits or engagements.
(2) Priest and Celebration of the Eucharist:
The Priest finds the summit of his sacred Ordination in the celebration of the Eucharist with the complementary distribution Holy Communion to the Christian lay faithful. The truth is that all the other ordained ministerial agenda of a Priest find their ultimate completion and fulfillment in his celebrating the Eucharistic and partaking of the Body and Blood of Christ with the members of the congregation participating in the Holy Mass. Needless to say, it is incongruous if not blasphemous to say that a Priest becomes more eucharistic in disposition and actuation by becoming a politician.
(3) Priest and Centrality of the Eucharist:
This is the eventual conclusion on the matter of not only a close but intimate relationship between a Priest and the Eucharist. To say that the Eucharist occupies the central place in the life and ministry of a Priest actually means that his whole person with all his many and different ordained pastoral endeavors, are basically inspired by and eventually destined for the celebration of the Eucharist with the portion of God’s People entrusted to his ministerial care. It is both futile and ridiculous to even but think that active political involvement by a Priest would affirm the centrality of the Eucharist in his life and commitments.
(4) Priest and Pastoral Love:
A Priest expresses and demonstrates his ministerial care and pastoral love by the unadulteral value and unconditional preference he gives to his Eucharistic ministry. Its can be thus said that no greater pastoral love can a Priest show God and give His People than by the careful attention and ardent concern he gives to the Eucharist, i.e., its celebration on the occasion of the Holy Mass, its distribution as Holy Communion and it reservation in the Tabernacle as the Most Blessed Sacrament. Surely and clearly, politics provides a discordant element or a sour note in all the above truths of Faith inherent to the ordained person, life and ministerial commitments of a Priest.
(5) Priest and Unity of Life:
Thus it is that the uniting element in the life and ministry of a Priest is the Most Holy Eucharist. The truth is that when a Priest presides at the Eucharistic Celebration with the participation of the laity, and on the same occasion receives Holy Communion with them — this sanctified and sanctifying reality is what unites them all with God and with one another. It is not hard to understand that an active political engagement of a Priest in effect divides his attention and concern, changes his priorities and motivations — not to mention the disorientation and disturbance his political ventures do to God’s People.
3. Philippine Program for Priestly Formation:
(2003)
The above cited Program is the official normative document authored by the Catholic Bishops’ Conference of the Philippines (CBCP) and formally approved by the Holy See for acceptance and observance in the matter of the integral Seminary formation of candidates for the Priesthood. To show their inherent and practical merit, significance and relevance, it is enough to simply render their versions by interchanging the figures of Priests and politicians, the realities of the Priesthood and politics. Hopefully, by merely making the adapted versions of the citations lifted from the Program, the respective nature and significance, immediate implications and consequences of the Sacred Priesthood and secular politics are readily understood and underscored.
a. Priestly Life and Ministry:
Citation:
“Any understanding of the Priest’s ministry and life carries with it an understanding of the Church, and vice-versa. An ecclesiology and a ‘presbyterology’ mutually beget each other.” (No. 4)
Adapted Version:
“Any understanding of the Priest’s ministry and life carries with it an understanding of the State and vice-versa. Political science and ‘presbyterology’ mutually beget each other.”
b. Priestly Service and God’s People”
Citation:
“Following Vatican II, PCP-II envisions the priesthood as a ministry within the People of God and for the sake of the same People of God. Although possessing a unique ministry, Priests are never separate from the rest of the Christian community. They are truly servants who watch over the growth, animation and nourishment of the Church in faith ... Priests find the full truth of their true identity in being configured to Christ through the Sacrament of Holy Orders in such a way that they are able to act in the person of Christ, the Head.” (Nos. 12-13)
Adapted Version:
“Following Vatican II, PCP-II envisions the priesthood as a ministry within the State and for the sake of the State. As possessing a unique ministry, Priests are always separate from the rest of the Christian community. They are truly servants who watch over the growth, animation and nourishment of the State in its belief ... Priests find the full truth of their identity being configured to the Head of State in such as way that they are able to act in latter’s name.”
c. Priestly identity and Spirituality:
Citation:
“Priests can be true to their identity and ministry only to the extent that they are sustained by priestly spirituality ... Priestly spirituality is to be lived in the spirit of the evangelical counsels of obedience, chastity and obedience ... The priestly spirituality of diocesan priests is lived in the service of the local Church in union with the Bishops and the presbyterium.” (No. 15)
Adapted Version
“Priests can be true to their identity and ministry only to the extent that are sustained by their political spirituality ... Priestly spirituality is to be lived in the spirit of political advisories of disobedience, incontinence and abundance... The spirituality of diocesan Priests is lived in the service of the State, in union with national and local political authorities.”
Conclusory Observations:
Premised on the composite content and spirit of the above official doctrinal pronouncements made by the universal Church and by the particular Church in the Philippines — and based as well on the previously treated priestly formation, ordination and obligations — by way of concluding this particular Section, the following observations are in order.
Let it be herein categorically stated that it is but in the light of objective truth and in the spirit of ecclesial integrity that the following admittedly adverse and disturbing conclusory observations are made. Whether they are all right or all wrong, they remain but in the eternal forum whose importance and merit however may not be altogether discarded as they are indications of realities in the internal forum.
The above distinction is meant to say the following: First, that only God can ultimately judge the virtue or culpability of a Priest-Politician. Second, Church law and doctrine however cannot remain silent on what a Priest-Politician means in the externo-ecclesial forum. Third, reason and logic also have their proper role in even but externally evaluating the case of a Priest-Politician. It is in this context that the following conclusory observations on the meaning and implication of the figure of Priest-Politician, are made, i.e. he externally and externally and publicly manifests his:
1. Betrayal of Basic Option:
When after so many, difficult and trying years of Seminary formation in all its required content and desired spirit, and after eventually undergoing his sacred Ordination first to the Order of Deacons and thereafter to the Order of Priest, it is but reasonable to assume with strong moral certitude, that a Priest has in fact and in truth willingly and deliberately chosen the sacred Priesthood as his basic option — something absolute and wherefore unchangeable to a man of honor and integrity.
When for whatever subsequent personal motive and/or social reason, a Priest still effectively engages in active political commitment, this is clearly a betrayal of his basic priestly option. This cannot be reasonably considered as an affirmation of his priestly pristine desire, design and resolve.
When a Priest wherefore becomes a politician, it would be stretching the imagination if he claims that such a move is but an affirmation precisely of his first and basic priestly option.
2. Reversal of Commitment:
The explicit and formal commitment made by a Priest formally made and explicitly signified on the occasion of his sacred Ordination as clearly expressed and detailed by the solemn Ordination Rite he underwent, is categorical and unconditional. It is a commitment to faithfully observe the obligations inherent to the clerical state and to render consistent pastoral service as long as a Priest he shall live.
There is wherefore no such thing as a part-time priestly commitment. Neither is there any priestly commitment that is open to exceptions nor receptive of exemptions. With full knowledge and free will, with continuous and consistent resolve — this is the one and only way that someone undergoes priestly ordination validly and licitly.
The reality and understanding of a Priest-Politician can be anything but the promotion and affirmation of his priestly commitment. Rather, it is actually and effectively the effective reversal thereof.
3. Contradiction of Self:
It is neither that profound nor sublime to say that someone should have one set of basic beliefs, one principal value system, one fundamental goal. Otherwise, he would suffer from division of primary resolve which is practically the same as self-contradiction on account of self-division. Such a divided perspective and pursuant actuation brings about interior contradiction which is psychologically unsound and emotionally unhealthy.
The very thought and understanding of a Priest-Politician immediately ushers in not only a marked ambivalence of priorities but also at least a double personal preference, a divided fidelity, All these ultimately bring about a fundamentally contradictory option productive of consequent self-contradiction.
While it is not a secret that a politician usually delves in many other beneficial ventures alien or discordant with his or her political commitment, a Priest must be a consummate man of God, a total ordained minister for His People. Otherwise, he violates Church doctrine about the Priesthood as well as Church law about clerical life and ministry.
4. Profession of Secularity:
In religious language and pursuant popular understanding, what is Christian and secular are usually contradictory attributions. As the first stands for what is spiritually good, sound and wherefore desirable, the latter forwards the idea of something worldly and material, and thus a tempting factor to be avoided. A priest inherently belongs to sphere of Christian realities — certainly not to the sphere of secularity with its also inherently temporal goals and/or material values.
As a matter of course, politics is of, for and in the secular world. This is not to say that there are no genuine Christian politicians. This is only meant to underscore the secular nature, values and objectives of politics as such. This is precisely why official Church doctrine frowns at Priests delving into active political life.
This is why when a Priest becomes a politician, this is the same as his profession of secularity. It is an absurdity to claim that by being a politician, a Priest become more Christian and priestly in his thoughts, words and actions.
5. Disdain for the Laity:
All updated orthodox and official, consistent and insistent Church teaching unequivocally say that the temporal order is the rightful domain of the Christian lay faithful, and that its necessary political component is the due concern of the same lay people. And Church teaching and law respectively say and provide that Priesthood and politics are certainly not an unacceptable pairing.
Prominent among the truths taught and promoted by official Church documents, not only acknowledge but also mandates rightful role of the Laity in politics — as contained in and endorsed by the “Compendium of the Social Doctrine of the Church” (Lib. Ed. Vat., 2004). In this publication which is very well received in the whole Christian world, one of the likewise prominent doctrinal conclusions is that Priests are not meant for active politics engagement and/or commitments.
As Priests would certainly not welcome politicians as such to be part of the ordained ministry, they should neither get actively and directly involved in politics which the Church categorically assigns to the Laity as the latter’s proper sphere of action. That is why a Priest-Politician takes away from the Christian lay faithful what belongs to them as their proper area not only of activity but also competence — something that is an disdain for the laity.
As an over-all not only substantive but also practical conclusion, it is extremely difficult to say, claim or affirm that Priests-Politicians are the triumph of the Sacred Priesthood, the pride of the universal Church, the edification of the portion of the People of God.
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