Petr Hruška

“A MAN OF COMMUNION” The Communion Dimension in the Spirituality of the Priesthood

in Conciliar and Post-Conciliar Church Documents

Licentiate in Theology (Year 2)

The Milltown Institute of Theology and Philosophy

Specialization in Spirituality

States of Life

Spirituality of Priesthood

(Course GS 241)

Lecturer: Finbarr Clancy

Date of Submission: 23rd January 2004

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TABLE OF CONTENTS

Introduction ......................................................................................................................................................... 1

1. Second Vatican Council ....................................................................................................................... 2

1.1 Lumen gentium ................................................................................................................................... 2

1.2 Presbyterorum ordinis.......................................................................................................................... 3

1.3 Some Other Decrees ..................................................................................................................... 5

2. Post-Conciliar Documents .................................................................................................................. 5

2.1 Some Earlier Documents ............................................................................................................. 6

2.2 Pastores dabo vobis ............................................................................................................................. 7

2.3 Some Recent Documents ............................................................................................................. 9

Conclusions ........................................................................................................................................................ 12

Bibliography ....................................................................................................................................................... 16

Notes ................................................................................................................................................................... 19

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INTRODUCTION

Studying for my STL thesis (“Spirituality in the context of pastoral planning”) and having to

explore the area of communion ecclesiology,1 as well as researching the various theologies of the

laity,2 dealing also with the rather difficult issue of the new lay ecclesial ministries and collaborative

ministry,3 trying to understand the charismatic and the institutional dimensions of the church,4 and

partially delving into the area of the consecrated life as well,5 I found myself being repeatedly

pointed back to the foundational question of the ordained ministry and its meaning.

Therefore, I was originally going to focus this essay and the research connected with it on the

question of the spirituality of the priesthood in the context of collaborative ministry. However,

after having read some very inspirational articles and books dealing with this area,6 I realized that it

would be a theme wide enough for a whole thesis. Because many of the sources I have read

repeatedly refer to various church documents (sometimes without offering any more detailed

analysis), I decided to limit the scope of this essay solely to reviewing and reflecting briefly on the

main Conciliar and post-Conciliar church documents which somehow deal with the communion or

relational dimension of the ordained priesthood.

Under the term “communion or relational dimension” I understand the perspective of seeing

ordained priesthood as an integral part of the church understood as communio and the ordained

priest as an integral part of a network of mutually interdependent relationships, both personal and

ministerial. Because my basic outlook is spirituality and not theology oriented, I will not deal with

the rather complex relationship between the “ecclesial dimension” (repraesentatio ecclesiae) and the

“Christological dimension” (repraesentatio Christi capitis) of the ordained priesthood. Instead, I will

simply look for the expressions of the “ecclesial dimension” which are characterized by a growth in

mutual personal and ministerial relationships, both to God and to the other, within the ecclesial

communio.

While the two main sections of the essay will simply survey the main church documents, a

short summary reflection will be added in the Conclusion.

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1. SECOND VATICAN COUNCIL

The rather major shift in understanding of the relationships between the ordained priests and the

other church members which happened at the Second Vatican Council (1963 – 1965) would have

to be contextualized within the wider shifts in self-understanding of the Church at the Council

itself. However, because of the limited space of this essay, I will focus only on the main Conciliar

texts which deals with the relational or communion dimension of the ministry of ordained priests

more or less directly.

1.1 LUMEN GENTIUM

The foundational theological point of departure for the renewed understanding of the relationship

between ordained ministers and the other members of the people of God can be found in Lumen

gentium (1964),7 in the context of Chapter 2 dealing with the theme of “People of God” (see LG 10).

In spite of some ambiguity of the expression that the common priesthood and the ministerial

priesthood “differ essentially and not only in degree” (LG 10),8 at least three points are clearly

stated: (1) there is one common source for both of the “modes” of priesthood, the priesthood of

Christ; these two “modes” are mutually interdependent, hence not conceivable separately; (3) these

two “modes” are not identifiable, because they “differ essentially.”

Later on, Lumen gentium offers some further elaborations of the relational dimension of the

ordained priesthood, both in relation to the bishop and other priests,9 and in relation to the laity.10

Moreover, the brotherhood of Christ (and the example of St. Augustine) is here used as an

inspirational model for mutual relationships within the whole “family of God.” This both relational

and ministerial mutuality, although modified by the emphasis on the necessity of “Christian

obedience” towards the pastors who “represent Christ,” is further deepened in LG 37.11

The fundamentals laid by Lumen gentium were then applied and elaborated more in detail in

some other decrees. The most detailed elaboration of the relational dimension of the ordained

priesthood offers Presbyterorum ordinis, which I will focus on in the following section.

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1.2 PRESBYTERORUM ORDINIS

While Presbyterorum ordinis (1965) strongly emphasises priests acting “in the person of Christ the

head” (in persona Christi capitis; PO 3, 6, 12; see LG 28 and AG 39), hence priests acting as Christ’s

representatives in the front of the church community (i.e. the “Christological dimension”), the

complementary emphasis on priests as members of this very community is also there present equally

strongly (i.e. the “ecclesial dimension”). Although being “set apart,” they are not “separated” from

the rest of the people (see PO 3). They are seen as “indispensable helpers and advisers in the

ministry” of the bishops, who should regard their priests not only as “brothers,” but also as

“friends,” who are worthy of being listened to and whose “priestly obedience” is “inspired through

and through by the spirit of cooperation” (see PO 7).

Among themselves, they are “bound together by an intimate sacramental brotherhood,”

especially in the “priestly body in the diocese to which they are attached,” “cooperating in the same

work” and being “fellow-helpers of the truth” (PO 8). The maxim, that “priests are all united with

their brother-priests by the bond of charity, prayer, and total cooperation,” is both based on the

need of being together a sign of unity, and concretized by some helpful practical suggestions.12 In

addition, “associations of priests” are encouraged and the necessity “to treat with fraternal charity

and compassion those who have failed in certain ways” is emphasised (see PO 8).

The mutuality of the personal and ministerial relationships between the ordained ministers

and the other faithful is clearly supported and elaborated in detail in PO 9.13 On the basis of the

opening statement of PO 9, priests are then exhorted to provide their leadership role

collaboratively, modelled according to Christ’s own servant-leadership, appreciating and promoting

the unique role of each church member in Christ’s mission, listening to their collaborators,

considering their wishes, recognizing their experience and competence, discerning together with

them the “signs of the times,” discerning the spirits, and being able to “discover with faith,

recognize with joy, and foster with diligence the many and varied charismatic gifts of the laity” (PO

9). They “have been placed in the midst of the laity so that they may lead them all to the unity of

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charity,” “bringing about agreement among divergent outlooks in such a way that nobody may feel

a stranger in the Christian community” (PO 9).

Chapter 3 of PO (called “The life of the priests”) is the most interesting one with regard to

our topic, because it deals directly with the spirituality of the ordained priesthood. Although it is

said here that “priests will acquire holiness in their own distinctive way by exercising their functions

sincerely and tirelessly in the Spirit of Christ” (PO 13; italics mine), only a few scattered allusions to

the previously so emphasised collaborative and relational dimensions of these very “functions” can

be in fact found in this final part of the document. Besides a sideline observation that priests

exercise their ministry “in union with the bishop and their fellow-priests” (PO 12), all the other

“means” recommended for attaining a “perfection of life” (PO 12) seems to be understood rather

individualistically.14 If there is an emphasis on the community dimension, then it is always a

community of the faithful being ministered to by an individual priest.15 Only in the paragraphs

dealing with the concept of “pastoral charity” (PO 14), the previous sideline allusion to the more

communion aspects of priestly spirituality is emphasised a little bit more. But it still seems to be

oriented towards the necessity of a union in mission rather than towards a union in life and

relationships.16

The rest of the allusions to the communion dimension in this chapter seem to have a more

or less juridically or pastorally oriented context. For example, the need of strengthening of “the

indispensable unity with their brothers in the ministry” is emphasised in the context of the

paragraph on “humility and obedience” (PO 15), the gift of celibacy, apart from other things, leads

to “a broader acceptance of fatherhood in Christ” (PO 16), and the “brotherly and friendly

association with each other and with other people,” which is mentioned at the very beginning of

the paragraph on “voluntary poverty,” should lead priests to being able “to cultivate human values

and appreciate created goods as gifts of God” (PO 17). In addition, “some kind of use of property

in common, like the community of goods which is extolled in the history of the primitive Church,

provides an excellent opening for pastoral charity” (PO 17).

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Nevertheless, the final paragraph of the document (PO 22), focusing on some of the

difficulties of the life and ministry of today’s priests, seems to be stressing this mutual, partnership,

or relational dimensions again more clearly. Although it is emphasised that the primary source of

support for their life and ministry has to be seen in God, the priests should still regard “their brothers

in the priesthood and indeed the faithful of the entire world, as allies [socios],” for “all priests are cooperating

in carrying out God’s saving plan” and “the hearts of many priests and faithful” are filled up with “a

truly missionary spirit” (PO 22; italics mine).

1.3 SOME OTHER DECREES

There are some other decrees where we find references to our topic. While the personal and

ministerial relationships between the bishop and his priests in a diocese are elaborated in Christus

Dominus (1965),17 Apostolicam actuositatem (1965), on the other hand, emphasises strongly the

participation of all church members in one common mission, both in the church and in the world

(see AA 2; AA 5), which has its source in “their union with Christ the head” and in their

assignment to the apostolate “by the Lord himself,” through baptism and confirmation (see AA 3).

The pastors have a special responsibility “to pass judgment on the authenticity and good use” of

charisms which are given to all the faithful (see AA 3), to promote and coordinate the apostolate of

the laity (see AA 24 and 25; see also AG 21). Interestingly, while Optatam totius sees major

seminaries (i.e. communitarian institutions) as necessary means for priestly formation (see OT 4)

and while the broader ecclesial dimension of priestly ministry and its collaborative character are

emphasised,18 the relational or communion dimension is present rather weakly, both in this

document in general and especially in the context of the instructions for priestly formation.19

2. POST-CONCILIAR DOCUMENTS

There are some important post-Conciliar documents which, either directly or indirectly, deal with

the life and ministry of ordained priests or with its broader context. In this section, I will quickly

survey the most important of them. Grater space will be devoted to Pastores dabo vobis, which can

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definitely be seen as the foundational post-Conciliar church document in the area of ministerial

priesthood.

2.1 SOME EARLIER DOCUMENTS

After certain documents issued during the first decade after the Council but not available to me,20

Paul VI’s Evangelii nuntiandi (1976)21 emphasises not only the common vocation of lay people to be

Christian witnesses in the world, but it also mentions the possibility of their vocation to participate

in the collaboration in ministry within the Church community (EN 73).22

Later on, the revised Codex iuris canonici (1983)23 repeats the Conciliar emphasis on the “real

equality” of all the baptized in the Body of Christ (can. 208), promotes active participation of all the

church members in the pastoral mission of the whole community (can. 519), which is to be

supported by the parish priest (can. 529 par. 2), opens some new canonical ways of participation in

both liturgical and pastoral ministries (for example, can. 230, 517, 1112 and 766), and canonically

regulates the rather vague Conciliar recommendations of various types of the structures of

participation.24

Besides asserting that the concept of an “ecclesiology of communion” can be seen as the

central and fundamental idea of the documents of the Second Vatican Council,25 the Message to the

People of God of the Extraordinary Synod (1985) promotes the necessary structures in accord with this

communion and sees “collaboration between laypeople and clergy” as one of the “best benefits of

the Council” and a “new experience of the fact that we are all the Church”.26

John Paul II’s Christifideles laici (1988)27 brings again the strong emphasis on the common

vocation of all members of the Church (CL 2), sees the Church as “communio” rooted in “mysterium”

and lived out in its “missio” in complementarity of various “hierarchic and charismatic gifts” (CL 19-

24), promotes “shared responsibility”, “co-operation”, “collaboration”, “consultation,” and

“participation” of laypeople in the pastoral planning processes (both as consultation and decision-

making) in particular churches (CL 25), and emphasises the mission of all (see the “missionary

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communion” in CL 32) to proclaim the gospel in the process of “new evangelisation” (CL 32-44),

where general co-responsibility and collaboration are seen as the necessary conditions (CL 35). On

the other hand, it also warns against the so-called “‘clericalization’ of the lay faithful” (CL 23).28

The Catechism of the Catholic Church (1994),29 more or less summarizing the previous teachings,

emphasises the “service”, “collegial,” and “personal character” of hierarchy (CCC 876-879),

acknowledges the possibility of the vocation of the lay faithful to collaboration and co-

responsibility in pastoral ministry within the Church community (see CCC 906, 907, 910-913).

Moreover, the very essence of the ordained priesthood is seen in empowering of the gifts of the

laity (CCC 1547).30

2.2 PASTORES DABO VOBIS

Following the results of the 1990 Synod of Bishops, John Paul II published the apostolic

exhortation Pastores dabo vobis (1992),31 especially focused on the topic of the formation of priests in

the context of “new evangelization” (see PDV 2), with a special attention to the “ecclesial mission

which is shared by all” and to the “relationship between the common priesthood and the

ministerial or hierarchical priesthood” (PDV 3).

After the first part trying to contextualize priesthood within current situation (PDV 5-10), the

document, dealing with the nature and mission of the priesthood in the second part (PDV 11-18),

asserts clearly an essentially Trinitarian and relational nature both of the ordained priesthood and of

every Christian existence. Priestly identity is then inserted into the context of the church

understood as “mystery, communion and mission.”32 However, this strong emphasis on the

ecclesial dimension of priestly ministry is based on a deeper, Christological dimension, which is

seen as the “primary” one33 (further developed in PDV 13-15). Nevertheless, this “priest’s

fundamental relationship is to Jesus Christ, head and shepherd” is still “intimately linked” to the

“priest’s relationship with the Church” (PDV 16).34 Referring to one of his previous meditations

and to Presbyterorum ordinis, the pope even sees ordained ministry as having “a radical

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‘communitarian form’,” which “can be only carried out as ‘a collective work’” and the priest as both

“a man of communion” and “a man of mission and dialogue” (PDV 17).35

In spite of such a strong emphasis on the essentiality of the relational or communion

dimension of the priestly ministry, in Chapter 3 (PDV 19-33), focusing on the spiritual life of the

priest, the pope, elaborating the relevant Conciliar texts, develops priestly spirituality almost

exclusively on a rather individualistic basis.36 Only one paragraph is devoted to a deeper elaboration

of the “essential and undeniable ecclesial dimension” of the “spiritual life of the priest” (PDV 31).

In this context, the importance of “incardination” into a specific particular church (diocese) is

strongly emphasised not only as “a purely juridical bond,” but also as “a set of attitudes as well as

spiritual and pastoral decisions which help to fill out the specific features of the priestly vocation”

(PDV 31).37

Some important, although rather few, applications of the ecclesial, relational, or communion

dimension of ordained priesthood can be found in Chapter 5, dealing directly with the theme of

priestly formation (PDV 42 – 69). Hence, for “a person who is called to be responsible for a

community and to be a ‘man of communion’,” “the capacity to relate to others” and an “affective

maturity” is seen as a “truly fundamental” part of “human formation, the basis of all priestly

formation” (PDV 43). On the other hand, the outlook of the section on “spiritual formation”

(PDV 45-50), based on the relevant text of Optatam totius (OT 8), is again almost exclusively

individualistic.38 In the context of the section on “intellectual formation” (PDV 51-56), one

reference is made to the “Christological and ecclesial dimensions which are connatural to theology”

(PDV 53). Within the section on the “pastoral formation” (PDV 57-59), the pope mentions the

need that “pastoral formation should be aware and should live” all the foundational dimensions of

the church as “mystery,” “communion,” and “mission” (PDV 59). In this case, a strong emphasis

on mutual relationality is present within the pope’s elaboration of the dimension of

“communion.”39 Furthermore, the “major seminary” itself is understood and presented as “a

formation community” or an “educational community in progress” (PDV 60-62), having to be

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modelled according to the “living experience of formation which our Lord provided for the

Twelve” (PDV 60).40 In order to allow “a healthy influence of lay spirituality and of the charism of

femininity,” the educational community should be, as well, based on cooperation of lay faithful,

both men and women (see PDV 66).

Finally, in the last section of the document, focusing on the “ongoing formation of the

priests” (PDV 70 – 81), the ecclesial dimension is presented as the most appropriate context for

exploring the “profound meaning of ongoing priestly formation in relation to the priest’s presence

and activity in the Church as mysterium, communio et missio” (PDV 73). The elaboration of the

dimension of “communion” is here similar to the section on seminary formation, but one

important theme is here added – the problem of unhealthy priestly loneliness, in which case not

only a “common life or fraternal dealings between priests” is recommended, but also “friendship

and good relations with the lay faithful” are encouraged.41 The task of ongoing formation is even

understood not only as entrusted to some educational experts, but to “the Church as

‘communion’,” where the mutuality of both ministerial and personal relationships is strongly

present (see the expressions like “fruitful mutual exchange” between priests and the laity,

“relationship and sharing of life between the priest and the community” in PDV 78).42 People are

even encouraged to “establish cordial and brotherly relations with them [i.e. with the priests], helping

priests to remember that they are not ‘to lord it over’ the faithful, but rather ‘work with them for their

joy’ (cf. 2 Cor. 1:24)” (PDV 78; italics mine). Beside this, the document recommends some specific

means for ongoing formation, which some are focused directly at promoting “communion”:

“different forms of common life among priests,”43 “priestly associations,” “priestly secular

institutes,” and other forms of “priestly fraternity” (PDV 81).

2.3 SOME RECENT DOCUMENTS

Because of the limited space of this essay and the more or less repetitive character of the recent

documents, the rest of the relevant documents will be reviewed in briefly.

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The Congregation for Clergy’s Directory on the Ministry and Life of Priests (1994),44 practically

mirroring all the main emphases of Pastores dabo vobis, stresses the Trinitarian (No. 3-5),

Christological (No. 6-7), pneumatological (No. 8-11), and ecclesial (No. 12-13) dimensions of the

ordained. Although the communion dimension of the priestly ministry and the importance of

practical communion between priests and lay faithful is here still emphasised and broadly

elaborated (see No. 20-33), it seems that the role of the priest within such a communion is

presented in more exclusive terms than it was in Presbyterium ordinis or Pastores dabo vobis. Although

still called “a man of communion,” the priest is here imagined as well as “the bridge between man

and God“ (No. 30) and the document warns strongly against the so-called “temptation of

‘democratism’” (No. 17) and “’clericalization’ of the laity” (No. 19). On the other hand, it is still

possible to find assertions in the document encouraging mutual friendship, but mostly among

priests themselves (see, for example, No. 27).45 However, the importance of the “communion with

the lay faithful” is mentioned as well (No. 30).

Even stronger warning against what was previously called the “clericalization of the laity” can

be found in the instruction Ecclesiae de mysterio (1997),46 an instruction signed by the heads of eight

Vatican congregations. In its “Preface,” it still uses the underlying image of the church as

communion, but it warns against some distortions of the real concept of church communio as

consequence of some hasty solutions of the shortage of priests. It seems that it is carried by an

effort to stop the disruption of the profile of the priestly vocation and ministry and the distinction

between clerics and laity seemingly going on in the church.47 However, the instruction still

acknowledges that when laypeople collaborate in the ministry of the church’s pastors, the resulting

relationship is “not one merely of assistance but of mutual enrichment of the common Christian

vocation” (“Theological Principles”).

The Priest and the Third Millennium (1999),48 a document by the Congregation for the Clergy, is

a reflection and an invitation to a self-reflection by the priests based on the threefold dimension of

the priestly ministry in the light of the invitation to “new evangelization.” While “new

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evangelization” is seen as the responsibility of the entire church (I.1), the necessity and

indispensable role of priests is strongly emphasised (I.2) and the warning of the “secularization of

the priest and a clericalization of the laity” is repeated (IV.3). Moreover, the overall character of

priestly spirituality promoted in the document is highly individualistic.49

An interesting contrast to the individualistic spirituality of the previous document offers John

Paul’s II Novo Millennio Ineunte (2000),50 the strong invitation for each local church to “Duc in altum”

(“Put out into the deep”) (NMI 1 and 58) and to “contemplation of Christ’s face” (NMI 16-28). It

elaborates and promotes a “spirituality of communion” as one of its central concepts and the main

tool for or atmosphere of any pastoral ministry in the church. This spirituality finds its central core

in the “heart’s contemplation of the mystery of the Trinity dwelling in us” and is expressed in an

ability “to think of our brothers and sisters in faith within the profound unity of the Mystical

Body,” “to share their joys and sufferings, to sense their desires and attend to their needs, to offer

them deep and genuine friendship” (NMI 43),51 and “to make room for all the gifts of the Spirit”

(NMI 46).52 The ability of pastors “to listen more widely to the entire People of God” is strongly

encouraged by quoting two sources of spiritual tradition53 which show that the aim of such a

listening is to participate together, as a spiritual community, in “Lord’s inspiration” or in “breath of

the Spirit” (NMI 45). In this process, both the “hierarchical structure” and “spirituality of

communion” are necessary.54 Such a spirituality leads to the concept of the church as “the home

and the school of communion,” leading further to a real consensus decision-making in various

kinds pastoral councils (NMI 43-45) and to a renewed emphasis on the “active responsibility of all

baptised and confirmed in the Church’s life” (NMI 49).55

One of the most recent documents published by the Congregation for Clergy, The Priest,

Pastor and Leader of the Parish Community (2001),56 focusing especially on the ministry of the parish

priest, says interestingly: “At the present time, however, circumstances are such that it is possible to

overcome the danger of ‘clericalizing’ the laity and of ‘secularizing’ the clergy” (No. 7). Without

explaining what these “circumstances” actually are, it recurs to the old and theologically rather

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ambivalent designation of the priest as „alter Christus“ (No. 8), emphasises deep personal spirituality

of the priest (No. 10) modelled according to the Curé of Ars (No. 11), and stresses the importance

of “the fidelity of the priest to ecclesial discipline” (No. 15). On the other hand, it also elaborates

the specifics of the place of the priest in ecclesial communion (see No. 16).57 Moreover, the

mutuality of the relationships within such a communion is, perhaps even more strongly than in

Pastores dabo vobis, stressed as well. The document asserts that the priest needs the specific

contribution of the laity not only for fulfilling the common mission of the church, but also for his

own growth in faith and charity, we can say, for his own spirituality (see No. 16).58 Besides recalling

the seven “pastoral priorities” from Novo millennio ineunte, the document emphasises especially the

importance of the “spirituality of communion” (No. 27). On the other hand, elaborating some

practical means for ongoing formation, it focuses only on means supporting the area of both

ministerial and personal relationships among priests themselves (contrary to the wider outlook of

Pastores dabo vobis).59

Finally, it would be appropriate to explore the “communion or relational dimension” of

priestly ministry in John Paul II’s recent encyclical letter Ecclesia de Eucharistia (2003),60 especially in

its Chapter 4, dealing with the theme of the “Eucharist and Ecclesial Communion.” Similarly it

would be good to explore the latest John Paul II’s post-synodal exhortation on the ministry of the

bishop, Pastores gregis (2003),61 as well. However, a more detailed elaboration of these documents

already exceeds the scope of this essay.

CONCLUSIONS

Looking back to all the important church documents published during the last forty years I would

like now to offer just a few preliminary lines of reflection, which could serve as starting points for a

deeper research into the spirituality of the priesthood.

Firstly, it seems that the “relational or communio dimension” of the ordained priesthood

within the church documents surveyed above has to be seen as a multilayered reality:

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(1) the layer of human development with its fundamental person-based relationality, where the

ordained priests can and should experience mutual friendship, human support, and some sort

of collaboration in their own human environment both within the church and in the wider

human community;

(2) the layer of the common priesthood of all the faithful (Christifideles) with its basic relationality

rooted in the participation in the life of the Trinity, where the ordained priests can and should

experience mutual support, friendship, and sharing of gifts in the context of their own faith

development and life within their own church communities;

(3) the layer of the presbyteral community including the bishop (presbyterium), where the ordained

priests can and should experience mutual relationships and ministerial collaboration with their

own brothers, friends, and collaborators in ordained ministry;

(4) the layer of the servant-leadership with its manifold roles like of discovering and discerning

gifts in the community, coordinating ministries, the service of unity, and pastoral leadership

(representatio ecclesiae), where the ordained priests can and should experience their own specific

role in the participation in the common church mision and ministry as something essentially

complementary with the roles of the other Christian faithful;

(5) the layer of the sacramental sign of the Christ the Head and Shepherd (representatio Christi

capitis), where the ordained priests can and should experience themselves as being transparent

for the total gift of God’s love to the people and as being transformed into a living sign of the

primacy and gratuity of Christ’s self-sacrificing love.

Secondly, although all these layers are more or less present in the Conciliar and post-Conciliar

church documents, there are also discernible some interesting shifts in emphasis:

While Lumen gentium opened the way for understanding the ordained priest both as one of the

Christifideles (level 2), laid some foundation stones to understanding priestly ministry as servant

leadership (level 4), renewed the communitarian dimension of the priestly ministry in the

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context of presbyterium (level 3), and confirmed the foundational role of the ordained

priesthood in the church sacramental structure (level 5), the other decrees, especially

Presbyterorum ordinis, elaborated these areas further, but mostly on the basis of priestly

“ministry,” not so much of priestly “life.”

Although it is stated that the specific way of priestly spirituality has to be seen in priestly

ministry (PO 13), the detailed elaboration of the spiritual life of the priest is still rather

individualistic in its basic outlook and recommended means. Especially in Optatam totius, the

relational or communion dimension is almost not present.

After the Council, while the areas of ministerial collaboration were being developed (Evangelii

nuntiandi) and confirmed by the concept of Trinity-rooted communion ecclesiology, some early

warnings against “clericalization of the laity” (Christifideles laici) appeared as well.

With Pastores dabo vobis, an attempt of rooting ministerial priesthood in the foundational reality

of participation in the life and mission of the Trinity in the church as mysterio, communio, and

missio was made (level 2), the importance of the basic human dimension was for the first time

strongly emphasised (level 1), the “intimate link” between the ecclesial and the Christological

dimensions was asserted (level 4), while the primacy of the Christological dimension was

confirmed (level 5). Although some emphases on the importance of mutual friendship

relationships both with the other priests (level 3) and with the other faithful (level 2) are here

clearly present as well, “spiritual formation” in itself is still presented in a rather individualistic

way (except for the emphasis on the seminary as a “formation community”). On the other

side, the “ongoing formation” is almost revolutionary seen as a task of the whole church

community, with some clear roles for lay faithful as well.

The following documents seem to be either practically elaborating the fundaments laid in

Pastores dabo vobis (the Directory), or further strengthening the attitude trying to defend priest’s

identity by outlining precise rules and directives in the field of collaboration with the laity

(Ecclesiae de mysterio).

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The tendency towards rather individualistic understanding of priestly spirituality seemed to be

confirmed by the Congregation for the Clergy’s document in the form of spiritual self-

assessment for priests (The Priest and the Third Millennium).

On the other side, Novo millennio ineunte, rather surprisingly, came with an attempt to ground

any church spirituality (including the spirituality of the ordained priesthood) in the

foundational, Trinity-rooted “spirituality of communion.”

The following congregational document (The Priest, Pastor and Leader of the Parish Community)

then seems to be trying to offer a balanced outlook, emphasising both the traditional

dimensions of priestly ministry and the communitarian and mutually relational ones

(nevertheless with a strong alignment towards the first).

Finally, it seems that a deeper integration of all the rather ministerially and pastorally oriented

emphases on the “relational or communion dimension” into the spirituality of the ordained priests

is, at least on the level of church documents, still awaited. On the other hand, there is surely enough

hints and important lines of thought dispersed throughout all the church doctrine development

during the last forty years, that a serious synthesis in this area would surely be both possible and

welcomed.62 I would guess that one of the keystones of such a synthesis should be looked for in

one the in the very last two documents I have not had the opportunity to elaborate more in detail:

Ecclesia de Eucharistia.

16

BIBLIOGRAPHY

Primary Sources

Catechism of the Catholic Church, English Edition 1992, The Holy See, http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm.

The Code of Canon Law, edited and translated by Canon Law Society of Great Britain and Ireland, London: Collins Liturgical Publications, 1983.

Congregation for Clergy, Directory on the Ministry and Life of Priests, 31 January 1994, The Holy See, http://www.vatican.va/roman_curia/congregations/cclergy/documents/rc_con_cclergy_doc_31011994_directory_en.html.

Congregation for Clergy, The Priest, Pastor and Leader of the Parish Community: Instruction, 4 August 2002, The Holy See, http://www.vatican.va/roman_curia/congregations/cclergy/documents/rc_con_cclergy_doc_20020804_istruzione-presbitero_en.html.

Congregation for the Clergy, The Priest and the Third Millennium: Teacher of the Word, Minister of the Sacraments and Leader of the Community, The Holy See, http://www.vatican.va/roman_curia/congregations/cclergy/documents/rc_con_cclergy_doc_19031999_pretres_en.html.

Eight Vatican Congregations, Ecclesiae de mysterio: Interdicasterial Instruction on Certain Questions Regarding the Collaboration of the Non-ordained Faithful in the Sacred Ministry of Priests, 15 August 1997, The Holy See, http://www.vatican.va/roman_curia/congregations/cclergy/documents/rc_con_cclergy_doc_31011994_directory_en.html.

John Paul II, Christifideles laici: Post-Synodal Apostolic Exhortation on the Vocation and the Mission of the Lay Faithful in the Church and in the World, 25 March 1984, The Holy See, http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_30121988_christifideles-laici_en.html.

John Paul II, Ecclesia de Eucharistia: Encyclical Letter on the Eucharist and its Relationship to the Church, 17 April 2003, The Holy See, http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_17042003_ecclesia-de-eucharistia_en.html.

John Paul II, Novo Millennio Ineunte: Apostolic Letter at the Close of the Great Jubilee of the Year 2000, 6 January 2001, The Holy See, http://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20010106_novo-millennio-ineunte_en.html.

John Paul II, Pastores dabo vobis: Post-Synodal Apostolic Exhortation on the Formation of Priests in the Circumstances of the Present Day, 25 March 1992, The Holy See, http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_25031992_pastores-dabo-vobis_en.html.

17

John Paul II., Pastores gregis: Post-Synodal Apostolic Exhortation on the Bishop, Servant of the Gospel of Jesus Christ for the Hope of the World, 16 October 2003, The Holy See, http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_200310_pastores-gregis_en.html.

Paul VI, Evangelii Nuntiandi: Post-Synodal Apostolic Exhortation on Evangelisation in the Modern World, 8 December 1975, The Holy See, http://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p-vi_exh_19751208_evangelii-nuntiandi_en.html.

Paul VI, Evangelii nuntiandi: Apostolic Exhortation, 8 December 1975, The Holy See, http://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p-vi_exh_19751208_evangelii-nuntiandi_en.html.

Second Vatican Council: Documents, Library of Classic Texts “...at your fingertips,” Student’s Reference Library on CD-ROM edited by Patrick Rogers, 2002.

Second Vatican Council: The 16 Documents, English and Latin Versions, EWTN Library, http://www.ewtn.com/library/COUNCILS/V2ALL.HTM.

Background Sources

Connor, R. A., “Why Laity Are Not Ministers: A Metaphysical Probe,” Communio 2 (2002) 258-285.

Donovan, D., What are they saying about the ministerial priesthood? New York: Paulist Press, 1992.

Doohan, L., The Lay-Centred Church: Theology and Spirituality, Minneapolis: Winston Press, 1984.

Doyle, D.M., Communion Ecclesiology: Visions and Versions, Maryknoll, New York: Orbis Books, 2000.

Dulles, A., “Models for Ministerial Priesthood”, Origins 20 (1990) 286-287.

Dulles, A., A Church to Believe In: Discipleship and the Dynamics of Freedom, New York: Crossroad, 1982.

Dulles, A., Models of the Church, Expanded Edition, Dublin: Gill and Macmillan Ltd, 1987.

Dulles, A., The Priestly Office, Mahwah: Paulist Press, 1997.

Fink, P. E., “The Priesthood of Jesus Christ in the Ministry and Life of the Ordained”, in R. Wister, ed., Priests: Identity and Ministry, Wilmington: Michael Glazier, 1990; 71-91.

Fox, Z., New Ecclesial Ministry: Lay Professionals Serving the Church, Revised and Expanded; Franklin, Wisconsin: Sheed & Ward, 2002.

Goergen, J. D. & A. Garrido, eds., The Theology of Priesthood, Collegeville: A Michael Glazier Book, 2000.

Greshake, G., Priester sein in dieser Zeit: Theorie – Pastorale Praxis – Spiritualität, Freiburg: Herder, 2000.

18

Hahnenberg, E.P., Ministries: A Relational Approach, New York: The Crossroad Publishing Company, 2003.

Hennessy, P. K., A Concert of Charisms: Ordained Ministry in Religious Life, Mahwah, NJ: Paulist Press, 1997.

Kehl, M., “Perspektiven für den priesterlichen Dienst in der gegenwärtigen Glaubenssituation“, in Auf neue Art Kirche sein: Wirklichkeiten – Herausforderungen – Wandlungen. Festschrift für Dr. Josef Homeyer, edited by W. Schreer a G. Steins, Bernward bei Don Bosco, 1999; pp. 167-177.

Kehl, M., Die Kirche: Eine katholische Ekklesiologie, Würzburg: Echter Verlag, 1992.

Ligier, L., “‘Lay Ministries‘ and Their Foundations in teh Documents of Vatican II“, in R. Latourelle, ed., Vatican II Assessment and Perspectives: Twenty-five Years After (1962-1987), 3 vol., New York: Paulist Press, 1988-1989; 2:160-176.

Magnani, G., “Does the So-Called Theology of the Laity Possess a Theological Status?” in Vatican II Assessment and Perspectives: Twenty-five Years After (1962-1987), 3 vols., edited by R. Latourelle, New York: Paulist Press, 1988-1989; 1:568-633.

Mahony, R.M., “Priests and Laity: Mutual Empowerment,” in That They Might Live: Power, Empowerment, and Leadership in the Church, edited by M. Downey, New York: Crossroad, 1991; pp. 103-117.

Mullins, P., “The Theology of Charisms: Vatican II and the New Catechism,” Milltown Studies 33 (1994) 123-162.

O’Meara, T., Theology of Ministry, Completely Revised Edition, New York: Paulist Press, 1999.

Osborne, K.G., Ministry: Lay Ministry in the Catholic Church, its History and Theology, Mahwah: Paulist Press, 1993.

Rausch, T.P., Priesthood Today: An Appraisal, Mahwah, NJ: Paulist Press, 1992.

Rosato, P.J., “Priesthood of the Baptized and Priesthood of the Ordained“, Gregorianum 68 (1987) 215-266.

Schindler, D.L., “Institution and Charism: The Missions of the Son and the Spirit in Church and World,” Communio 25 (1998) 253-273.

Sesboüé, B., “Lay Ecclesial Ministers“, The Way 42/4 (October 2003) 57-72.

Sofield, L. & C. Juliano., Collaboration: Uniting Our Gifts in Ministry, Notre Dame: Ave Maria Press, 2000.

19

NOTES

1 For example, A. Dulles, Models of the Church, Expanded Edition, Dublin: Gill and Macmillan Ltd, 1987; M. Kehl, Die Kirche: Eine

katholische Ekklesiologie (Würzburg: Echter Verlag, 1992); D.M. Doyle, Communion Ecclesiology: Visions and Versions (Maryknoll, New York: Orbis Books, 2000).

2 For example, G. Magnani, “Does the So-Called Theology of the Laity Possess a Theological Status?” in Vatican II Assessment and Perspectives: Twenty-five Years After (1962-1987), 3 vols., edited by R. Latourelle (New York: Paulist Press, 1988-1989) 1:568-633; L. Doohan, The Lay-Centred Church: Theology and Spirituality (Minneapolis: Winston Press, 1984).

3 For example, L. Ligier, “‘Lay Ministries‘ and Their Foundations in teh Documents of Vatican II,“ in R. Latourelle, ed., Vatican II Assessment and Perspectives: Twenty-five Years After (1962-1987), 3 vol. (New York: Paulist Press, 1988-1989) 2:160-176; T. O’Meara, Theology of Ministry, Completely Revised Edition (New York: Paulist Press, 1999); K.G. Osborne, Ministry: Lay Ministry in the Catholic Church, its History and Theology (Mahwah: Paulist Press, 1993); L. Sofield & C. Juliano, Collaboration: Uniting Our Gifts in Ministry (Notre Dame: Ave Maria Press, 2000); Z. Fox, New Ecclesial Ministry: Lay Professionals Serving the Church, Revised and Expanded (Franklin, Wisconsin: Sheed & Ward, 2002); R.A. Connor, “Why Laity Are Not Ministers: A Metaphysical Probe,” Communio 2 (2002) 258-285; E.P. Hahnenberg, Ministries: A Relational Approach (New York: The Crossroad Publishing Company, 2003); B. Sesboüé, “Lay Ecclesial Ministers“, The Way 42/4 (October 2003) 57-72.

4 For example, A. Dulles, A Church to Believe In: Discipleship and the Dynamics of Freedom (New York: Crossroad, 1982); D.L. Schindler, “Institution and Charism: The Missions of the Son and the Spirit in Church and World,” Communio 25 (1998) 253-273; P. Mullins, „The Theology of Charisms: Vatican II and the New Catechism,” Milltown Studies 33 (1994) 123-162.

5 For example, P.K. Hennessy, A Concert of Charisms: Ordained Ministry in Religious Life (Mahwah, NJ: Paulist Press, 1997). 6 For example, P.J. Rosato, “Priesthood of the Baptized and Priesthood of the Ordained“, Gregorianum 68 (1987) 215-266; A. Dulles,

“Models for Ministerial Priesthood”, Origins 20 (1990) 286-287; P.E. Fink, “The Priesthood of Jesus Christ in the Ministry and Life of the Ordained”, in R. Wister, ed., Priests: Identity and Ministry (Wilmington: Michael Glazier, 1990) 71-91; D. Donovan, What are they saying about the ministerial priesthood? (New York: Paulist Press, 1992); T.P. Rausch, Priesthood Today: An Appraisal (Mahwah, NJ: Paulist Press, 1992); A. Dulles, The Priestly Office (Mahwah: Paulist Press, 1997); M. Kehl, “Perspektiven für den priesterlichen Dienst in der gegenwärtigen Glaubenssituation,“ in Auf neue Art Kirche sein: Wirklichkeiten – Herausforderungen – Wandlungen. Festschrift für Dr. Josef Homeyer, ed. W. Schreer a Georg Steins (Bernward bei Don Bosco, 1999) 167-177 (see also http://www.st-georgen.uni-frankfurt.de/leseraum/kehl2.html); G. Greshake, Priester sein in dieser Zeit: Theorie – Pastorale Praxis – Spiritualität (Freiburg: Herder, 2000); J.D. Goergen & A. Garrido, eds., The Theology of Priesthood (Collegeville: A Michael Glazier Book, 2000).

7 The quotations from the Conciliar documents are throughout the whole essay taken from Second Vatican Council: Documents, Library of Classic Texts “...at your fingertips”(Student’s Reference Library on CD-ROM edited by Patrick Rogers, 2002).

8 “Though they differ essentially and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are none the less ordered one to another; each in its own proper way shares in the one priesthood of Christ” (LG 10; italics mine).

9 In LG 28, the priests, constituting “a unique sacerdotal college [presbyterium],” are seen as “prudent cooperators of the episcopal college and its support and mouthpiece,” the bishop is exulted to “treat the priests, his helpers, as his sons and friends,” and all priests are challenged to be “united together by bonds of intimate brotherhood” (which is even supported by some practical examples like practicing many-sided “mutual help,” using the means of “reunions and community life,” or promoting joint “work and fraternal charity”). However, the relationship of the priests to the other faithful is described here solely from the perspective of “paternal attention” in their “pastoral ministry” as “good shepherds.”

10 In LG 32, in the context of the chapter on the laity (Chapter 4), the relationship of priests and “the rest of the People of God” is described in a mutual way, based on common dignity and equality embracing various paths and ministries within the church: “The distinction which the Lord has made between the sacred ministers and the rest of the People of God involves union, for the pastors and the other faithful are joined together by a close relationship: the pastors of the Church – following the example of the Lord – should minister to each other and to the rest of the faithful; the latter should eagerly collaborate with the pastors and teachers. And so amid variety all will bear witness to the wonderful unity in the Body of Christ: this very diversity of graces, of ministries and of works gathers the sons of God into one…” (LG 32; italics mine).

11 “The pastors, indeed, should recognize and promote the dignity and responsibility of the laity in the Church. They should willingly use their prudent advice and confidently assign duties to them in the service of the Church, leaving them freedom and scope for acting. Indeed, they should give them the courage to undertake works on their own initiative. They should with paternal love consider attentively in Christ initial moves, suggestions and desires proposed by the laity. Many benefits for the Church are to be expected from this familiar relationship between the laity and the pastors. The sense of their own responsibility is strengthened in the laity, their zeal is encouraged, they are more ready to unite their energies to the work of their pastors. The latter, helped by the experience of the laity, are in a position to judge more clearly and more appropriately in spiritual as well as in temporal matters. Strengthened by all her members, the Church can thus more effectively fulfill her mission for the life of the world” (LG 37; italics mine).

12 Such as of intergenerational sensitivity, hospitality, kindness, sharing of goods, caring for the in need, relaxing and resting together, helping each other in cultivating the intellectual and spiritual life, promoting cooperation in their ministry, and fostering some kind of community life and social relations, like “living together where this is possible,” “sharing a common table,” or “meeting at frequent intervals” (PO 8).

13 It starts with the following assertion: “Even though the priests of the new law by reason of the sacrament of Order fulfill the preeminent and essential function of father and teacher among the People of God and on their behalf, still they are disciples of the Lord along with all the faithful and have been made partakers of his kingdom by God, who has called them by his grace. Priests, in common with all who have been reborn in the font of baptism, are brothers among brothers as members of the same Body of Christ which all are commanded to build up” (PO 9; italics mine).

14 It holds true especially for the more traditional elaboration in PO 18 – 19, but also for the paragraphs PO 13 – 17.

20

15 In order to “achieve the unity of their life by joining themselves with Christ” and “in the gift of themselves to the flock entrusted to

them” by “adopting the role of the good shepherd” and finding of “pastoral charity,” which is “the bond of priestly perfection” (PO 14).

16 “Faithfulness to Christ cannot be separated from faithfulness to his Church. Hence pastoral charity demands that priests, if they are not to run in vain, should always work within the bond of union with the bishops and their fellow priests. If they act in this manner, priests will find unity of life in the unity of the Church’s own mission. In this way they will be united with their Lord and through him with the Father in the Holy Spirit, and can be filled with consolation and exceedingly abound with joy” (PO 14).

17 While CD 28 emphasises presbyterium as “one family of which the bishop is the father” and suggests that “the bishop should be willing to engage in dialogue with his priests, individually and collectively, not merely occasionally, but if possible, regularly,” CD 30 exhorts pastors to collaborate with others in the apostolate and recommends common life of priests (“especially those attached to the same parish”) as both a mean of the apostolate and “an example of charity and unity.”

18 “The students should be so saturated with the mystery of the Church, especially as described by this sacred synod, that, bound to the Vicar of Christ in a humble and trusting charity and, once ordained priests, adhering to their own bishop as faithful helpers and engaging in a common effort with their fellow-priests, they bear witness to that unity that attracts people to Christ. They should learn to take part with a generous heart in the life of the whole Church” (PO 9).

19 For example, in the seminaries with many students, dividing students into “smaller groups” is recommend, but the reason for it is seen in a better provision for the “personal formation of each,” rather than as a mean for a growth in relational maturity (OT 7). Similarly, although the “discipline of seminary life” is seen as well as “a strong safeguard of community life and of charity,” the main emphasis is again laid on rather individualistic marks of personal maturity: “self-mastery,” “solid personal maturity,” and “the other dispositions of mind … which very greatly aid the ordered and fruitful activity of the Church” (PO 11). Within the long part dealing with the “revision of ecclesiastical studies” (OT 13 – 18), there is nothing which would focus directly on the need of deepening relational and communion dimensions of priestly ministry. The section dealing with “the promotion of strictly pastoral training” (PO 19 – 21) is characterized more by the expression of “directing souls” (PO 19), rather than by a more communion outlook, although the necessity of the development “of capabilities … which especially contribute to dialogue with people” (PO 19), the instruction in “inspiring and fostering the apostolic activity of the laity and in promoting the various and more effective forms of the apostolate” (PO 20), and the need for practical ways of initiating into pastoral work (see PO 21) and of the ongoing formation (see PO 22) are mentioned.

20 Following the first general ordinary assembly of the Synod of Bishops in October 1967, which devoted five general congregations to the subject of the renewal of seminaries, the Congregation for Catholic Education published (6 January 1970) Ratio fundamentalis institutionis sacerdotalis, AAS 62 (1970) 321-384. The second ordinary general assembly of the Synod of Bishops (1971) spent half of its time on the theme of ministerial priesthood; the fruits of the discussion were incorporated and condensed in some “recommendations,” which were submitted to Paul VI and read at the opening of the 1974 Synod (see John Paul II, Pastores dabo vobis: Post-Synodal Apostolic Exhortation on the Formation of Priests in the Circumstances of the Present Day, 25 March 1992 (The Holy See, http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/index.html) PDV 3. Because I do not have access to these documents, I do not refer to them in this review.

21 Paul VI, Evangelii nuntiandi: Apostolic Exhortation, 8 December 1975 (The Holy See, http://www.vatican.va/holy_father/paul_vi/apost_exhortations/index.htm).

22 “The laity can also feel called, or be in fact called, to cooperate with their pastors in the service of the ecclesial community, for the sake of its growth and life. This can be done through the exercise of different kinds of ministries according to the grace and charisms which the Lord has been pleased to bestow on them” (EN 73).

23 The Code of Canon Law, edited and translated by Canon Law Society of Great Britain and Ireland (London: Collins Liturgical Publications, 1983).

24 The Codex, for example, inserts the recommendation of the diocesan and parish pastoral councils (can. 511 and 536) and the obligation of the diocesan and parish finance councils (can. 492 and 537), the Councils of Priests (can. 495), and the Collegiums of Consulters (can. 502).

25 John Paul II (referring to the Final Report, II.C.1, as quoted in L'Osservatore Romano, 10 December 1985, 7) says in his Ecclesia de Eucharistia: “The Extraordinary Assembly of the Synod of Bishops in 1985 saw in the concept of an ‘ecclesiology of communion’ the central and fundamental idea of the documents of the Second Vatican Council” (EdE 34).

26 “Since Vatican II, a new type of collaboration between laypeople and the clergy has happily come about in the Church. The spirit of readiness in which a great number of laypeople have offered themselves for the service of the Church must be counted among the best benefits of the Council. In this there is a new experience of the fact that we are all the Church.” Final Report of the Extraordinary Synod C 6, quoted in Catholic Bishops’ Conference of England and Wales, The Sign we Give, 12.

27 John Paul II, Christifideles laici: Post-Synodal Apostolic Exhortation on the Vocation and the Mission of the Lay Faithful in the Church and in the World, 25 March 1984 (The Holy See, http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/index.htm).

28 “In the same Synod Assembly, however, a critical judgment was voiced along with these positive elements, about a too-indiscriminate use of the word "ministry", the confusion and the equating of the common priesthood and the ministerial priesthood, the lack of observance of ecclesiastical laws and norms, the arbitrary interpretation of the concept of ‘supply,’ the tendency towards a ‘clericalization’ of the lay faithful and the risk of creating, in reality, an ecclesial structure of parallel service to that founded on the Sacrament of Orders” (CL 23).

29 Catechism of the Catholic Church, English Edition 1992 (The Holy See, http://www.vatican.va/archive/ccc_css/archive/catechism/ccc_toc.htm).

30 “… the ministerial priesthood is at the service of the common priesthood. It is directed at the unfolding of the baptismal grace of all Christians” (CCC 1547).

31 John Paul II, Pastores dabo vobis: Post-Synodal Apostolic Exhortation on the Formation of Priests in the Circumstances of the Present Day, 25 March 1992 (The Holy See, http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/index.html).

32 “’The priest’s identity,’ as the synod fathers wrote, ‘like every Christian identity, has its source in the Blessed Trinity,’… It is within the Church’s mystery, as a mystery of Trinitarian communion in missionary tension, that every Christian identity is revealed, and

21

likewise the specific identity of the priest and his ministry… In this way the fundamentally ‘relational’ dimension of priestly identity can be understood… Consequently, the nature and mission of the ministerial priesthood cannot be defined except through this multiple and rich interconnection of relationships which arise from the Blessed Trinity and are prolonged in the communion of the Church, as a sign and instrument of Christ, of communion with God and of the unity of all humanity. In this context the ecclesiology of communion becomes decisive for understanding the identity of the priest, his essential dignity, and his vocation and mission among the People of God and in the world” (PDV 12; italics mine).

33 “Reference to the Church is therefore necessary, even if not primary, in defining the identity of the priest. As a mystery, the Church is essentially related to Jesus Christ… Reference to Christ is thus the absolutely necessary key for understanding the reality of priesthood” (PDV 12; italics mine).

34 “It is not a question of ‘relations’ which are merely juxtaposed, but rather of ones which are interiorly united in a kind of mutual immanence. The priest’s relation to the Church is inscribed in the very relation which the priest has to Christ, such that the ‘sacramental representation’ to Christ serves as the basis and inspiration for the relation of the priest to the Church” (PDV 16).

35 “The ordained ministry has a radical ‘communitarian form’ and can only be carried out as ‘a collective work.’ The Council dealt extensively with this communal aspect of the nature of the priesthood, examining in succession the relationship of the priest with his own bishop, with other priests and with the lay faithful (see PO 7-9)… Furthermore, precisely because within the Church’s life the priest is a man of communion, in his relations with all people he must be a man of mission and dialogue” (PDV 17; italics mine).

36 See the main themes like common and specific “vocation to holiness,” “configuration to Christ,” “pastoral charity,” the “sacrificial dimension” of the Eucharist, the “spirit of mission,” and the “threefold ministry of word, sacrament, and pastoral charity,” the “radicalism of the Gospel” in celibacy, poverty, and obedience (see PDV 19 – 30).

37 “The priest needs to be aware that his ‘being in a particular Church’ constitutes by its very nature a significant element in his living a Christian spirituality. In this sense, the priest finds precisely in his belonging to and dedication to the particular Church a wealth of meaning, criteria for discernment and action which shape both his pastoral mission and his spiritual life” (PDV 31).

38 Only one allusion to a more communion dimension can be found in PDV 49, where “the need to meet our neighbour,” “to give

ourselves to others,” and “to serve in a humble and disinterested fashion,” is presented as the necessary fruit of the personal “intimacy with God.” However, even this reference is understood more in the terms of “pastoral charity,” rather than relational mutuality.

39 “Awareness of the Church as ‘communion’ will prepare the candidate for the priesthood to carry out his pastoral work with a community spirit, in heartfelt cooperation with the different members of the Church: priests and bishop, diocesan and religious priests, priests and lay people. Such a cooperation presupposes a knowledge and appreciation of the different gifts and charisms, of the diverse vocations and responsibilities which the Spirit offers and entrusts to the members of Christ’s body. It demands a living and precise consciousness of one’s own identity in the Church and of the identity of others. It demands mutual trust, patience, gentleness and the capacity for understanding and expectation. It finds its roots above all in a love for the Church that is deeper than love for self and the group or groups one may belong to. It is particularly important to prepare future priests for cooperation with the laity” (PDV 59; italics mine).

40 Quoting the propositions of the 1990 Synod of Bishops, the pope even asserts that the seminary should be an “ecclesial community,” “a community built on deep friendship and charity so that it can be considered a true family living in joy,” nourishing “the meaning of communion between the candidates and their bishop and presbyterate, in such a way that they share in their hopes and anxieties and learn to extend this openness to the needs of the universal Church” (PDV 60).

41 The document, quoting the propositions of the participant of the 1990 Synod, says that “active participation in the diocesan presbyterate, regular contact with the bishop and with the other priests, mutual cooperation, common life or fraternal dealings between priests, as also friendship and good relations with the lay faithful who are active in parish life are very useful means to overcome the negative effects of loneliness which the priest can sometimes experience” (PDV 74; italics mine). On the other hand, “a certain type of solitude” and “dimes of ‘desert’” are necessary elements in ongoing formation, because “those unable to have a positive experience of their own solitude are incapable of genuine and fraternal fellowship” (PDV 74). However, especially for young priests, some support structures are necessary, because “through frequent and regular meetings – of sufficient duration and held within a community setting, if possible – they will be assured of having times for rest, prayer, reflection and fraternal exchange” (PDV 76; italics mine).

42 “Besides, the very exercise of the pastoral ministry leads to a constant and fruitful mutual exchange between the priest’s life of faith and that of the laity. Indeed the very relationship and sharing of life between the priest and the community, if it is wisely conducted and made use of, will be a fundamental contribution to permanent formation, which cannot be reduced to isolated episodes or initiatives, but covers the whole ministry and life of the priest” (PDV 78; italics mine).

43 PDV refers here to Instrumentum laboris of the 1990 Synod, No. 60, CD 30, PO 8, and CIC can. 550.2. 44 Congregation for Clergy, Directory on the Ministry and Life of Priests, 31 January 1994 (The Holy See,

http://www.vatican.va/roman_curia/congregations/cclergy/index.htm). 45 “He [the priest] will therefore make every effort to avoid living his own priesthood in an isolated and subjectivistic way, and must

try to enhance fraternal communion in the giving and receiving – from priest to priest – of the warmth of friendship, of affectionate help, of acceptance, of fraternal correction, well aware that the grace of Orders ‘assumes and elevates human relations, psychologically, affectionately, cordially and spiritually’” (No. 27). As practical means for promoting such a communion the document recommends “priestly friendship” (No. 28), various forms of “common life” (No. 29), and a “house of clerics” (No. 82 and 84).

46 The instruction from 15 August 1997, as well called Interdicasterial Instruction on Certain Questions Regarding the Collaboration of the Non-ordained Faithful in the Sacred Ministry of, was signed by the heads of eight Vatican agencies including the heads of the Congregation for the doctrine of the Faith, the Congregation for Bishops, the Congregation for the clergy, and the Pontifical Council for the Laity; see Ecclesiae de mysterio (The Holy See, http://www.vatican.va/roman_curia/congregations/cclergy/index.htm).

47 The instruction insists on the use of “appropriate terminology” and declares it “unlawful” for laypeople to assume titles like “pastor”, “chaplain”, “moderator” or “coordinator”, and the like, which can seem to equate their role with the role of a priest. It lays down restrictions on things like preaching and pastoral work (the collaboration of laypeople in pastoral ministry is said to be appropriate where there is a shortage of priests, but ‘not for reasons of convenience or ambiguous advancement of the laity’), liturgical services, and sacramental functions.” The instruction says, for example: “It is necessary that all who are in any way

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involved in this collaboration exercise particular care to safeguard the nature and mission of sacred ministry and the vocation and secular character of the lay faithful.”

48 Congregation for the Clergy, The Priest and the Third Millennium: Teacher of the Word, Minister of the Sacraments and Leader of the Community (The Holy See, http://www.vatican.va/roman_curia/congregations/cclergy/index.htm).

49 From the thirty three questions accompanying the text, only two can be seen as focusing on the communion or relational dimension of priestly ministry: the first is directed to the “sincere fraternal spirit” among priests themselves (Q 27), the second to the importance of encouragement and respect of “specific charisms” and vocations in the church (Q 33).

50 John Paul II, Novo Millennio Ineunte: Apostolic Letter at the Close of the Great Jubilee of the Year 2000, 6 January 2001 (The Holy See, http://www.vatican.va/holy_father/john_paul_ii/apost_letters/index.htm).

51 “A spirituality of communion indicates above all the heart's contemplation of the mystery of the Trinity dwelling in us, and whose light we must also be able to see shining on the face of the brothers and sisters around us. A spirituality of communion also means an ability to think of our brothers and sisters in faith within the profound unity of the Mystical Body, and therefore as ‘those who are a part of me.’ This makes us able to share their joys and sufferings, to sense their desires and attend to their needs, to offer them deep and genuine friendship. A spirituality of communion implies also the ability to see what is positive in others, to welcome it and prize it as a gift from God: not only as a gift for the brother or sister who has received it directly, but also as a ‘gift for me.’ A spirituality of communion means, finally, to know how to ‘make room’ for our brothers and sisters, bearing "each other's burdens" (Gal 6:2) and resisting the selfish temptations which constantly beset us and provoke competition, careerism, distrust and jealousy” (NMI 43).

52 “Such a vision of communion is closely linked to the Christian community’s ability to make room for all the gifts of the Spirit. The unity of the Church is not uniformity, but an organic blending of legitimate diversities. It is the reality of many members joined in a single body, the one Body of Christ (cf. 1 Cor 12:12). Therefore the Church of the Third Millennium will need to encourage all the baptized and confirmed to be aware of their active responsibility in the Church’s life” (NMI 46).

53 “Significant is Saint Benedict’s reminder to the Abbot of a monastery, inviting him to consult even the youngest members of the community: ‘By the Lord’s inspiration, it is often a younger person who knows what is best’ (Regula, III, 3: ‘Ideo autem omnes ad consilium vocari diximus, quia saepe iuniori Dominus revelat quod melius est’). And Saint Paulinus of Nola urges: ‘Let us listen to what all the faithful say, because in every one of them the Spirit of God breathes’ (‘De omnium fidelium ore pendeamus, quia in omnem fidelem Spiritus Dei spirat’: Epistola 23, 36 to Sulpicius Severus: CSEL 29, 193)” (NMI 45).

54 “While the wisdom of the law, by providing precise rules for participation, attests to the hierarchical structure of the Church and averts any temptation to arbitrariness or unjustified claims, the spirituality of communion, by prompting a trust and openness wholly in accord with the dignity and responsibility of every member of the People of God, supplies institutional reality with a soul” (NMI 45).

55 “Such a vision of communion is closely linked to the Christian community's ability to make room for all the gifts of the Spirit. The unity of the Church is not uniformity, but an organic blending of legitimate diversities. It is the reality of many members joined in a single body, the one Body of Christ (see 1 Cor 12:12). Therefore the Church of the Third Millennium will need to encourage all the baptized and confirmed to be aware of the their active responsibility in the Church's life. Together with the ordained ministry, other ministries, whether formally instituted or simply recognized, can flourish for the good of the whole community, sustaining it in all its many needs: from catechesis to liturgy, from the education of the young to the widest array of charitable works” (NMI 46).

56 Congregation for Clergy, The Priest, Pastor and Leader of the Parish Community: Instruction, 4 August 2002 (The Holy See, http://www.vatican.va/roman_curia/congregations/cclergy/index.htm).

57 This communion is understood as “an organically structured community of the faithful invested with the same baptismal dignity and a diversity of charisms and functions,” which “demands a knowledge of, and respect for, the specific role of the lay faithful, and the encouragement of every possible means of having all assume their proper responsibilities” (No. 16).

58 “The priest is at the service of the community. He is also sustained by his community. He needs the specific contribution of the laity not only for the organization and administration of the community, but also for faith and charity: a certain osmosis exists between the faith of the priest and that of the other faithful. Christian families and fervent communities have often assisted their priests in times of crisis” (No. 16; italics mine).

59 It mentions, for example, a special recollection house for priests and mutually and personally based “fraternity among priests”: “Progress in the spiritual life and in permanent formation can be greatly assisted by that fraternity among priests which is not merely one of simply being able to live together under the same roof, but one which involves communion of prayer, shared objectives, pastoral cooperation, and reciprocal friendship between priests and their Bishop… Every priest not only needs the ministerial assistance of his own brethren but also needs them precisely because they are his brethren” (No. 30; italics mine).

60 John Paul II, Ecclesia de Eucharistia: Encyclical Letter on the Eucharist and its Relationship to the Church, 17 April 2003 (The Holy See, http://www.vatican.va/holy_father/john_paul_ii/encyclicals/index.htm).

61 John Paul II., Pastores gregis: Post-Synodal Apostolic Exhortation on the Bishop, Servant of the Gospel of Jesus Christ for the Hope of the World, 16 October 2003 (The Holy See, http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/index.htm).

62 I personally found a very good inspiration in this direction in a study by the Los Angeles archbishop cardinal Roger M. Mahony, “Priests and Laity: Mutual Empowerment,” in That They Might Live: Power, Empowerment, and Leadership in the Church, edited by M. Downey (New York: Crossroad, 1991) 103-117 and in the revised and expanded version of Gisbert Greshake’s book on Priesthood, G. Greshake, Priester sein in dieser Zeit: Theorie – Pastorale Praxis – Spiritualität (Freiburg: Herder, 2000) 276-375.