KHRIST PREMALAYA REGIONAL THEOLOGATE
(AFFILIATED TO PONTIFICAL URBANIANA UNIVERSITY, ROME
PRIEST: CALLED TO BE A SERVANT IN THE CHURCH
BY
MADANU AROGYA SWAMY
(A Paper Submitted in the Partial Fulfillment of the Requiremen
ts of the Degree of the Bachelor of Theology)
MODERATOR: REV. FR. JOHNY D’SOUZA, SVD
ASHTA 2010
(AFFILIATED TO PONTIFICAL URBANIANA UNIVERSITY, ROME
PRIEST: CALLED TO BE A SERVANT IN THE CHURCH
BY
MADANU AROGYA SWAMY
(A Paper Submitted in the Partial Fulfillment of the Requiremen
ts of the Degree of the Bachelor of Theology) MODERATOR: REV. FR. JOHNY D’SOUZA, SVD
ASHTA 2010
GENERAL INTRODUCTION
Priesthood is a common phenomenon in all the religions. But the forms of priesthood differ from religion to religion and from age to age because the nature of priesthood depends not only on the tenets of the religions to which they belong but also on the structure of the societies in which they exist. On the other hand, the origin, terminology, theology, nature and functions of the priesthood are different in various religions. In Christianity the priesthood in the early Christianity is different from today’s understanding of priesthood due to the sociological background. In all religions the priest is known to be a person who is attached to the temple, sacrifice, and holy things. The concept of sacrifice is often seen more in line with offering sacrifices and ritual performances. Whereas, in Christianity the priesthood is well developed, because it is originated and developed from the Old Testament. In all religions the priest is understood as a mediator between God and man. But in Christianity he is not only a mediator who acts between God and man, but is specially called by God, to be a shepherd, offerer, victim, minister, servant, teacher, and builder of the community as effective leader.
Today there is so much of cry for authentic and genuine servant leadership which can take the people along the path of the world in all the fields. There are servant leaders who are really committed to their word, encounter courageously all sorts of challenges and problems, fight against unjust structures of the society and shed their blood on behalf of their people. These kind of people are totally dedicated to the service of the people who are entrusted to their care. They do not even mind to sacrifice their lives for a just cause. According to the Church’s present understanding a priest is not a pujari ( purohit, Brahmin thakur), nor a social worker with a religious tag; instead he is a servant leader of the community. For a priest to become a servant leader in the community he must be ready to follow the inculturation and adaptation. A priest as a leader follows the words of Christ “if any of you wishes to be a leader, you must be a servant of all” (Mt. 20, 26). His servant leadership demands commitment, self- sacrifice, self- confidence and conviction. Christ is the Guide. The priest’s goal is to lead his faithful from this world to the Kingdom of heaven. The priest as a servant posits him to be alert, available, caring, collaborative, oriented, professional, responsible, balanced human mission, oriented, simple and cunning steward, transparent and welcoming. In this paper I would like to deal in the first chapter the Christian Priesthood, its origin, meaning, sources, and development. In the second chapter I shall deal with the servant leadership, its etymology, and concept of servant in the Gospel of John, characteristics of servant leadership and Jesus the model of servant leadership. In the third chapter I shall treat the Church as the Announcer of the Good News, Denouncer of the unjust social order, Church at the service of the Kingdom and Church as communion. In the fourth chapter I shall explore about the priest as servant of the Church and his roles in the Church like community builder, man for all, Intercessor on behalf of the people of God, Agent of reconciliation and the solidarity with people in the society.
The mission of priest is for the sake of the Kingdom and that the Kingdom is God’s rule on earth. This consists of doing His will at all times and everywhere and in everything. In other words, the Kingdom must always be understood as an invitation from God to every priest in the Church. It challenges every Priest in the society for the betterment of the Church. Serving the Kingdom of God is our way of fulfilling our Christian vocation.
CHAPTER-1
MEANING OF CHRISTIAN PRIESTHOOD
Introduction
The Christian priests share in the unique and eternal priesthood and mission of Jesus Christ, who was consecrated and sent into the world by the Father so that all may have life in abundance (Jn. 10, 10). The Christian Priesthood has it’s foundation in the call of Jesus and the response to it. The radical and absolute quality of this call has deeply marked the ideal of the ministerial priesthood. It implies a total commitment of life (Lk. 9, 62) with all the risks and sufferings attached to it.
The Second Vatican Council tried to put the vision of the priesthood and priestly ministry back on to its biblical and early Christian foundations, stressing its Christological and ecclesial understanding. Priests are not separated from the people or any one but totally dedicated to Christ, the Lord, in order to be ministers of divine life to the people. In this chapter I would like to explore the meaning of priesthood, what is the role of a priest in the Old Testament and the New Testament, Priests as mediators of God and His people, the priesthood of Jesus in the New Testament, finally I shall deal with the images of Christ and a role of priest in the present world.[1]
1.1 Etymology
The term ‘priest’ comes from the secular Greek word ‘Presbyteros’ (elder- city father) which describes a person of some age, experience and importance in a social group. But it has everywhere come to a stand for the special kind of religious intermediary, more correctly designated by the Latin ‘Sacredos’ or the Greek ‘hierus’ both of which signify a person who is ‘Sacred’ that is who has been ‘filled with divine power’ or ‘consecrated to the deity’ and so belongs to the divine sphere.[2] Forms of Priesthood differ from religion to religion and from age to age because they depend not only on the tenets of religion which they belong, but also on the structures of the societies in which they exist. But behind all these bewildering variety of Priesthood we can discern a common element. The essence of priesthood would seem to be the exercise of some kind of “official religious mediation” through which human being is able to enter into relation with the forces that transcend and dominate him.[3] In Indian tradition especially in the Vedic period, priest was a part and parcel of society representing God and nature. Priest is the one who saw and internalized God in himself.
The New Testament priesthood is only the actualization of the priesthood of Christ, who came consciously, and deliberately not to be served, but to serve (Mk. 10, 45) and willed in his community a hierarchy of service, not of power (Mt. 10, 45ff). The catholic ministerial priesthood is the participation in the priestly ministry of Jesus. ‘Lumen Gentium’ describes the sacrament of priesthood as “ in virtue of the sacrament of order after the image of Christ, the supreme and eternal priest they are consecrated in order to teach the Gospel and shepherd the faithful as well as celebrate divine worship as true priest of the New Testament” (LG.28).[4]
1.2 Concept of Priesthood
The letter to the Hebrews presents the figure of the high priest, which culminates in Jesus Christ. “For every high priest chosen from among the men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins” (Heb. 5,1). Firstly, the priesthood is tied up with all from God. The priesthood is a specific vocation in the life of the Church. A priest cannot invent his own path in the life, because his identity and his mission is the result of a particular call from God. “No one takes this honor on himself but each one is called by God” (Rom. 5, 4).
Like Jesus to be holy, he set apart for God, totally immersed in the values and ideals of Jesus. No one can achieve this unless he is fully alive through the power of Holy Spirit. It is only feasible when the priest is inflamed with a burning heart prompted by the Spirit, that he can fully understand his identity.[5]
Secondly, Heb. 5, 1 says the priest has been placed at the service of the other by exercising a ministry in the things that pertain to God. This service reaches its fullness in the preaching of word and in the Sacramental ministry. “The person of God is formed into one in the first place by its word of the living God which is quite rightly sought from the mouth of the Priest” (Po. 41). The priests are called to preach with conviction which transforms the hearts of the people and implies them to decide and to make a decision or a deeper relationship with God. The preaching of the word is vital to the vocation of the Priest.[6]
Finally, the priests are specifically called to be ministers of the Sacraments and Eucharist, besides preaching Word and at the service of the people (Po. 5). Jesus life was accompanied by signs and wonders, and healing and miracles. Holy Sprit helps the Priest to celebrate the sacraments with expectant faith, being fully conscious that it is the living Resurrected Jesus who is ministering at that particular moment. [7]
1.3 Priesthood in the Old Testament
The Old Testament Priesthood is placed in a wider context than that of the cult and sacrifice. He is above all men and is near to God to bring others to the presence of God for the salvation of all men. The Old Testament Priest acted as an intermediary between God and men. In the book of Genesis, beginning with Cain and Abel offerings are offered to the Lord. It is a kind of burnt offering. Noah offered a burnt offering to the Lord after the land had sufficiently dried up after the flood. The effect of this burnt offering is mentioned in (Gen. 8, 21-22).[8] Another of the earliest stories that points out the sacrificial offering is the story of Abraham when he defeated chedorlames and his confederates (Gen. 14, 18-20). The King Melchizedek of Salem brought Bread and Wine; he was priest of God Most High. He blessed Abram and said “Blessed be Abram, by God Most High, Maker of Heaven and Earth; and blessed be Most High, who has delivered your enemies into your hands! And Abram gave him one tenth of everything (Gen. 18-20). Abram accepted the gift of Melchizedek (bread and wine) and his blessing pronounced in the name of God Most High.[9] The story of the sacrifice of Isaac explains that Abraham’s obedience to the voice of God. He went to sacrifice his beloved son, through a burnt offering. In the book of Genesis we notice that ‘all the sacrificial acts or ritual actions are performed by the clan leaders and nowhere other priests were mentioned except the priest Melchizedek. The development of priesthood seen only when Israel left Egypt and later identified themselves as unique religious community.[10]
In the book of Exodus, sacrificial practices and performances and the emergence of priesthood of Aaron brother of Moses, both joined in God’s saving act. In the book of Exodus Chapter 18, 12 shows that Jethro, Moses’ father-in law brought a burnt offering and sacrifice to God and Aaron came with all the elders of Israel to eat bread with Jethro in the presence of God. A specific role of the priest in Lev. 12, 7-8. “This is the Law for her who bears a child, male or female. If she cannot offer a sheep, shall take two turtle doves or two pigeons, one for burnt offering and another for a sin offering; and the priest shall make atonement on her behalf, and she shall be clean.”[11]
We notice that some of the concrete actions are performed by the priest: Firstly, the sacrificial worship which involves blessing and sharing. Secondly, trying to discern what God says at the time of judgment. A well organized priesthood in the Old Testament comes into light only when God called Aaron and his sons as priests. In the Old Testament any individual could act as priest on his behalf or on behalf of others, or giving thanks or making intensions to God. But as society becomes larger it became complex. A specialized priesthood was established and the priest was from a particular social group namely the Levites.[12]
Before the creation of this special priesthood exercised by the tribe of Levi, there was the general priesthood, which continued independently. It was exercised by heads of families, clans and tribes, and was later summed up in the priesthood associated with the royal line (Solomon, 1 Kings 8, Josiah, 2 Kings 32, 1-30), and finally with the coming of Messiah, King and Priest (Ps.110). But priesthood also became the function of a particular group.[13]
From Exodus to Deuteronomy we find that the house of Levi takes the prominent role and place in the house of Israel. Later Moses took refuge with Jethro the priest of Midan and he married his daughter. It explains “an indirect indication of the ancient regard for the power of priest linage and priestly prerogatives.”[14]
“The story of Moses , that gives us further evidence that Israel took over some of its ideas and the activities of priesthood from pagan societies, and from his knowledge of Egyptian priestly rites, Moses would have been acquainted with what priests did mostly through his father- in law, who became an early convert to the Lord.”[15]
1.4 Priesthood in the New Testament
Against the rich background of the Old Testament, the New Testament teaching on the priesthood appears very scant. Jesus did not belong to the priestly tribe of Levi, but to Judah. On no occasion Jesus called himself or his disciples as Priests. Jesus was neither a natural priest nor a professional priest in the model of the Jewish priests. He was even anti- clerical (Mt. 9, 13) and freely associated with sinners. He demanded the apostles to renounce the arrogance of pagan rules and embrace the way of powerlessness in the image of a servant (Mt. 9, 33-37; Mt. 20, 20-28). The priestly figures in his parables are the priest and Levite who are put to shame by the Good Samaritan (Lk. 10, 31ff). Besides, the New Testament nowhere indicates an office of Christian Priesthood.[16]
Jesus in his life time gave men a share in his mission of service for the Kingdom of God (Mk. 3, 13; 6-13). The post resurrection mission was a continuation of the mission given to Jesus by the father. Jesus said “As father send me, I also send you” (Jn. 20, 21). This mission was established within the saving work of the cross and resurrection. The New Testament priests are not only messengers but also authorized witness, fellow workers, and representative of Jesus (1 Cor. 1, 1; 2 Cor. 1, 1). They are men authorized to represent Christ. After Christ’s glorification He needs a representative because He is absent. They make Christ visible and audible by word and witness.[17]
1.5 Priesthood of Jesus
Christ is mentioned as the high priest eight times in the epistles to the Hebrews. It explains the whole deed of salvation in terms of priesthood. Christ’s priesthood is not inherited, since he descended from Judah, not from Levi. The high priest Jesus Christ stands above the Levitical priests because he is the mediator of a better covenant enacted on better promises than the old (Heb. 8,6). Jesus is a natural priest and a professional priest, a priest from the very moment of his existence as God- man anointed not with the oil of the earth but with the power of Holy Spirit. The specific feature of his priesthood is from God and hence of divine authority. Jesus has become the surety of a better covenant, while Levitical priests were prevented by death from continuing. Hence, this high priest cannot be replaced by any one else.[18]
By Epistle to the Hebrews, the priesthood of Jesus can be understood in the light of Old Testament. Christ dies not explicitly to speak of himself as a priest; the sacrificial perspective of Christ- mission and the way He spoke expresses His priestly identity. In the Old Testament there are two marks of priesthood. They are namely Levitical priesthood and priest according to the order of Melchizedek. These are nearness to God and willingness to labour for the salvation of humanity. These two marks of priestly characters are evident in Jesus. Jesus himself claimed that “I am the way, the truth and the life; no one comes to the father, but by me” (Jn. 14, 6) 1 Tim. 2, 5 proclaims Christ as the only mediator between God and man.[19]
Christ priesthood is not traditional as he is a priest after the order of the mysterious Melchizedek and not after the order of Aaron (Heb. 7, 1-28). Unlike the priest of the Old Testament Christ is a priest not through taking this honor upon himself but through God’s appointment (Heb.5, 4-6). He fulfilled his priesthood by his personal commitment to his mission. This new and eternal covenant is sealed and guaranteed by the highest possible price, His own life and blood. He is seated at the same time priest and victim not under the compulsion of men but in voluntary surrender. Jesus is the mediator of new covenant by means of his death and resurrection (Heb. 9, 15). By offering himself as victim he instituted the new and definitive covenant of God with man and brought salvation. No priesthood is any longer valid except the priesthood of Christ. No ritual sacrifice is now has any value except the one on the cross.[20]
The sacrifices of the Levitical cult could not take away sin because it was performed by mortal priests (Heb. 7, 23). But the one sacrifice offered once and for all by the High priest Jesus reconciled man with God (Heb. 7, 2; 9, 24-28; 10, 10). Jesus’ priesthood was for others in the model of the suffering servant (Mt. 10, 43-45). Christ’s priesthood remitted sins and debts of all people. Christ who is holy, innocent, and undefiled (Heb. 7, 26). Christ was consecrated a professional priest through his glory at resurrection (Heb. 2, 9; 5, 1). He is a priest in the order of Melchizedek and hence superior to Levi. In the New Testament the death of Jesus is described as a sacrifice through the use of different symbols from the Old Testament: the Paschal lamb (1 Cor. 5, 7), the rendering blood of the covenant (Mk. 14, 24). The priesthood of Aaron could not take away sins of men and liberate them from the bondage of sin. But Christ’s own oblation has taken away all sins and debts because his sacrifice is no longer of objects, the blood of goats and bulls but his own blood (Heb.9, 6; 10, 1). [21]
1.5.1 Priest in the Order of Melchizedek
Melchizedek a priest of God Most High and the king of Salem played a predominant role.
“In Genesis 14, Melchizedek did not make any offering or sacrifice. He gave bread and wine not as an offering to God Most High, but as a tribute- gift to Abram the war leader. The Bible’s first priest, offered no sacrifice rather he offered a two fold blessing to which Abram gave an amen.[22]
The Genesis tries to distinguish the priesthood of Melchizedek from other priests who offer sacrifice. But later we see a link between priesthood and sacrifice.
But the author of letter to the Hebrews tried to show the superiority of priesthood of Melchizedek to the ordinary, by taking the ‘issue of tithes’. Abraham gave Melchizedek one tenth of the things that brought after victory. Num. 18, 20-21, deals about tithes, there Aaron is told that the Levites will have no actual territory in the Promised Land; they will have to receive the tithe for their services and survival. The author makes a few points to make clear the superiority of the priesthood of Melchizedek over the priesthood of the Levites. [23]
The Levitical priest received tithes from their fellow Israelites. While Melchizedek was not an Israelite and still he received tithe from Abram the father of faith. The Levitical priests received tithes from the people and they enjoyed this right of receiving the tithe. While Melchizedek was not a Levitical priest, but still he received tithe from Abraham. The Levitical priests were mortals who received tithes while Melchizedek lives forever and ever. The author of the letter to Hebrews finally says that the priesthood of Melchizedek is superior to the priesthood of the Levites because the Levites are the descendents of Abraham and when Abraham paid tithes to Melchizedek, it is understood that the Levitical priest too, have paid their tithes to Melchizedek.
Levi was a direct descendent of Abraham and the only man legally entitled to receive tithes. Now, if he was a direct descendent of Abraham it means that he was already in Abraham’s body. Therefore when Abraham paid tithes to Melchizedek, Levi also paid them, being included in Abraham’s body, the final proof that Melchizedek was superior to him.
1.5.2 Concept of Common Priesthood and Ministerial Priesthood
There is a strong biblical evidence for the common priesthood. In the Old Testament (Ex. 19, 6) to his chosen people God said ‘you shall be to me a kind of priest and holy nation.’ Vatican II, quoting 1 Pet. 2, 4-10 explains “Through Baptism and the anointing of the Holy Spirit we are reborn and consecrated as a spiritual temple and a holy priesthood. By living the Christian life, they offer up spiritual sacrifices and proclaim the prodigious deeds of him who called them from darkness to his own wonderful light” (LG. 10).
The common priesthood is the basis and foundation of the ministerial priesthood because a bishop, a priest, and a deacon are a first Christian. The common priesthood must understand the priesthood of Christ the High Priest, because all priesthood in essence is nothing but a living a continuation and operation of Christ’s high priesthood, a participation in his vocation, and a perpetuation of his mission. The exercise of common priesthood consists in the personal proclamation of the saving action of Christ (Rom. 12, 1) and in their wholehearted service of their neighbor (Heb. 3, 16). Through this Christ’s obedience and love are again present in the life of the Church.[24] “ The faithful incorporated into the Church by baptism where they are reborn as son of God and strengthened and endowed with special strength of the Holy Spirit in Sacrament of confirmation are true witness of Christ and they are more strictly obliged to spread the faith by word and deed” (LG.11).
The ministerial priesthood is given to the baptized through the sacrament of holy orders, and it is ordered to the common priesthood. Like the common priesthood and ministerial priesthood also has it’s origin in the priest of Christ. “Ministerial priesthood is rooted in the apostolic succession and vested with ‘sacred power’ which is received from the laying on the hands by bishop, consisting of faculty and the responsibility of acting in the person of Christ the head and the Shepherd.” (CCC.1538). “The ministerial priesthood differs in essence from the common priesthood of the faithful because it confers a sacred power for the service of the faithful” (CCC.1592). The ministerial priesthood has the authority and power attached to which he receives during the ordination by apostolic succession. Each priest is ordained not for himself but for others.[25]
1.5.3 Images of Priest in Jesus
Jesus understood as God and man, we see various images in Him like a shepherd, mediator, prophet, teacher, leader, man of prayer, healer, offerer and victim, minister and God’s co- worker.
1.5.3.1 Shepherd
A priest is the pastor who guides the people as a shepherd leads his sheep. He does this by his voice (word) made known to them. “The sheep hear His voice and he calls his own sheep by name and leads them out. I know my own and my own knows me … and I have other sheep, that are not of His own fold; I must bring them also and they will heed my voice; so there shall be one flock and one shepherd (Jn. 10, 3-10).
According to the image of Christ, the good shepherd, the priest is one who has come that they (sheep) may have life and have it abundantly (Jn. 10, 10). On the cross Jesus showed himself to the greatest possible extent to be the good shepherd, who laid down his life for the sheep in order to gather them into one flock and unity which depends on himself ( Jn. 10, 1; 11,52). He is the one who not only makes known his word to the sheep and guides them, but also the one who feeds them by his own flesh and blood for their eternal life. Priests, as pastors of the people of God, should do the same by giving them spiritual food, through the Sacraments, so that they may have divine life and have it abundantly. Christ has given an example of the greatest possible pastoral care and love by sacrificing his life for the sheep and by feeding them with his own body and blood.[26]
The shepherd is the one who teaches and governs. All the priestly offices, ministries and authority are essentially of a pastoral nature and character and related to one another intimately. Those faithful, who consecrated by the holy orders, are appointed to feed (shepherd) the Church in the name of Christ, with the word and grace of God (LG. 11). The office of shepherding the people of God includes the ministry of the word and the sacraments, which confers grace and sanctification. They are the divine means in shepherding and feeding the people of God. Being the shepherd of the people of God, they should love them and be ready to sacrifice their life for them as a total free gift; priests who have been formed to be the good shepherds of souls after the model of Christ the Good shepherds should cultivate asceticism, becoming the shepherds of souls.[27]
Jesus regards himself as the shepherd entrusted with the special mission to save the lost sheep. The priest through his pastoral office makes his word known to other sheep, who have not yet heard it, so that they also may hear his voice and join his fold as a shepherd.
1.5.3.2 Mediator
In the scripture we come across a few main references about the mediator’s functions of priests, as mediators between God and man, between Christ and man, or between the Church and the world. In the letter to Timothy, we read,
“I urge you that supplication, prayers, intercession and thanksgiving are made for all men… This is good and it is acceptable in the sight of God our savior, who desires all men to be saved to come to the knowledge of truth (1 Tim. 2, 1-4).”
Christ is the only mediator between God and man (1 Tim. 2, 5). All Christians in their own way participate in the mediator function of Christ on behalf of all people. We find the common function of the faithful because of their Baptism and Confirmation. Each Christian in his own way is a mediator between God and his fellow Christians.
“Every high priest chosen among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins…and one does not take honor himself, but he is called by God, just as Aaron was (Heb. 5, 1-4).”
So the priest is chosen and appointed by God for people in relation to God, and is therefore, a divinely appointed mediator between man and God, to perform the priestly function, to offer gifts and sacrifices for sins.
On the grade or level of priestly ministry they participate in the office of Christ, the only one mediator (LG. 28). By the priestly ordination, priests in a special way receive and participate in the mediator service of Christ.
The specific nature and the essential difference of this mediator function of the priest is that it is pastoral, by which the priest personally represents Christ the supreme pastor and the one mediator the priest is the mediator of the new covenant, established by Christ signed by his blood which he sacramentally instituted at the last supper by his words ‘this is the blood of the new covenant’ (Mt. 26, 28). This covenant is completed and ratified by the shedding of his blood on the cross (Heb. 9, 16-18).
Book of Jeremiah says “Behold the days coming says the Lord when I will make a new covenant with the house of Israel and house of Judah. I will put my law with them and I will write it upon their hearts and I will their God and they shall be my people (Jer. 31, 31 -33).”
Christ, with his blood, fulfilled Jeremiah’s prophecy of this covenant of mediation. Priests continue this covenant mediation in the name of Christ, by their mediator service and in a special way by celebrating the supper of the Lord. They are the mediators of this new covenant between God and Church, the New Israel (2 Cor 3, 6).[28]
1.5.3.3 Teacher
Jesus is a great example of every priest a teacher who taught word in a different manner especially in parables, prayer and by leading his life as a master to his disciples. According to the 1st Timothy, the presbyters “assiduous in preaching and teaching” (1Tim. 5, 17). The candidate for the office of presbyters or bishop must “have a firm grasp in the unchanging message” (1 Tim. 1, 9) and be “a good teacher” (1 Tim. 3, 2).
As a teacher, the primary ministry of the priest is to proclaim the word, both to the believers, i.e. catechesis and to non-believers, i.e. first proclamation or evangelization. The word proclaimed by the priest in the Church is not just a human message, but divine and life giving experience for those who believe, hear, receive and obey it. It is both Judgement and grace.[29] The priest builds up, animates and presides over the community of faith by proclaiming the word. There is an essential relationship between a personal prayer and preaching. It is only in prayer that the word is proclaimed to oneself, leading one to greater fidelity and commitment to the person of Christ. Priests need to reflect on this seriously. Personal association of the word must be essential to preach worthily the word of God.
1.5.3.4 Prophet
The Prophetic aspect of the priesthood of Christ emerges from the manner in which Jesus the son presented in the prologue of epistle (Heb. 1, 1-2).
“At various times in the past and in various different ways, God spoke to our ancestors through the prophets, but in our time the last days, he has spoken to us though his son.”
It stresses the importance of the ministry of the word. Son came like a Prophet to carry on the ministry of the word to be an example to the Priest. A prophet is ‘a man of God’. A prophet is God’s mouth piece (Ex. 4, 12-15). Jesus was glorified by his people as a prophet (Jn. 7, 40; Mk. 6, 15). Prophet is not merely one who can foretell the future. He is in the Biblical sense, one who incarnates his message in his own personality. His communication of the word to others is only a shining forth of what he is himself. He shows himself the leaven of the word of God, which is at work in the group as a whole. The main work of prophet is proclaiming God’s word as a present reality. Proclamation is the surfacing of God’s work now. This makes the priest a prophet; one who is a focus of what God is saying and doing in the Christian community.[30] Priest has to be a living Prophet who is constantly challenging his people. He must be close to God who is at work in community. [31]
1.5.3.5 Leader
Jesus inaugurated a new type of leadership in the New Testament. The central theme of his leadership is based on liberation of the people of Israel. He began his leadership by reading the Isaiah’s prophecy.
“The spirit of the lord is upon me, because he has anointed me to preach Good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor” (Lk. 4, 18-19).
Jesus style of leadership was unique and unusual. Early in his ministry he taught leadership to his disciples by his words and deeds. One of the important characteristics of leader is caring and compassion. Jesus was moved with compassion and healed the sick (Mk. 14, 14), miraculously fed the multitudes (Mk. 15.32), gave sight to the blind (Mt. 20, 34). Cleanse the leper (Mk. 1, 41), taught the lost sheep of the Israel (Mk. 6, 34), and restored the dead to life (Lk. 7, 15). Jesus leadership was dynamic and authentic. By fulfilling the duties and responsibilities of a leader he proved himself as an efficient leader. He healed a leper truly cared and responded to a need. He visited the house of Zachaeus and opened the door for dialogue. He talked with the woman at the well and broke down the barriers. He drove away the sellers and cleared out the temple and confronted an institution. He defended the woman whom the Pharisees would stone and courageously saved her life. He washed the feet of the disciples and He set an example. At last he hanged on the cross and sacrifices his life to be a reconciler. He taught his disciples to be leader with values like love, humility, inner strength and righteousness and abiding relationship with Christ.[32]
Jesus understanding of leadership and proclamation of good news to the poor was based on love and service. For instance ‘leaders must be servants of their people ‘(Mt. 20, 26-27), and he himself is a model of servant leader (Lk. 22-26) when he washed the apostles’ feet, he told them that his leadership was one of service. This service is leadership at its best.[33]
A leader is someone who goes a head, who faces the dangers first, in the garden of Gethsemane, he told the soldiers who had come to arrest him ,’I am the one you came to arrest, so let the others go’ . He was always prepared to stand between his disciples and danger. In the early church, the disciples were ‘followers of the way; clearly showing that being part of the community was the result of deciding to be by Jesus, and his message.[34]
The Lord himself has to come to lead every Christian from slavery of sin into the freedom of the children of God. Jesus would be our Moses, leading us through the desert of life into the kingdom of God. Not only would be us, but he himself would be the manna for our journey in the form of Eucharist.[35]
1.5.3.6 Man of Prayer
The entire life of Jesus was a prayer. The Gospel records some instances of Christ’s lifting up his soul in intimate colloquies with his Father. Every important moment in his life seems to have linked with prayer. Gospel of Mark shows Jesus going to a lonely place where he prayed just before was spending alone in prayer (Lk. 5, 16).His choice of place for prayer was mountain (Mt. 14, 23), where he spends nights in prayer (Lk. 6, 12). The prayer of Jesus was a prayer of praise and petition. At times he gave thanks to his father at seeing his design of salvation being fulfilled (Lk. 10, 21-22).At other moments his prayer became a supplication. He prays for himself when he was about to enter his passion (Jn. 17, 1 -5). He prayed for his apostles (Lk. 6, 12), and for all his disciples asking the father to watch over them. He taught the most important prayer “Our Father”. Thus, before mentioned references show that he is a man of prayer.[36]
Prayer took up very much space in the life of Jesus he entered life praying “Behold, I come to do your will, O God “(Heb.10, 9) and at last with prayer he closed his life and the long painful death struggle.
Why did Jesus pray so much? First, because he clearly understood that man is on earth only to love God and to pay him homage, this is done primarily. Second, because God was everything to him. That was more important than his heavenly father. Third, He wished to give an example, to sanctify our prayer by His blessings, and to obtain grace for us.[37]
1.5.3.7 Healer
When the disciples of John the Baptist came to Jesus to ask whether he really was the Christ, Jesus replied to them:
“Go back and tell john what you are hearing and seeing; the blind can see, the lame can walk, those who suffer from dreaded skin diseases are made clean, the deaf hear the dead are brought back to life and the Good News is preached to the poor (Mt. 11, 4-5)”
Jesus whole ministry was in the power of the spirit. It was through the power of the spirit that he healed the sick. The miracles of healing are the signs of the reign of God. All healing comes through the word of God. The word of God should not just be heard, it should be celebrated. The healing service provides an opportunity for proclamation and celebration. By healing, Jesus reveals himself as a friend of the sick and suffering. Healing and preaching the Gospel are jointly the way of sharing the Good news. It is as fact of forgiving sins also encouraging the faith.[38]
Priest as a teacher of the word of God has the authority of healing. Letter to James gave power to heal the sick. As a disciple of Christ, minister of the sacraments gained the power of anointing of the sick (Jn. 5, 14-15). The healing service, and especially the anointing with blessed oil, provides the occasion for the people to have a most powerful experience of the Lord through the priest. The healing service provides a good opportunity to preach the Gospel with power and conviction. There is an intimate relationship between preaching conversion and praying for healing. Preaching without healing is powerless; healing without preaching is meaningless.[39] By healing, priest encourages the faith of the faithful.
1.5.3.8 Offerer and Victim
Jesus was both priest and victim. Jesus the priest, offers himself on our behalf, through the ministry of the priest who celebrates. Jesus is the one who offers and the one who is offered up. In divine freedom he is eternally ready to be given up; in human freedom he actively gives himself up. So he is lamb and sacrifice (Jn. 1, 28) and self giving priest (Heb. 3, 14). In the Eucharist the whole Christ offers himself at the same time he remains as victim. “The priestly character of Jesus is described in terms of his role as a victim. Also he links priesthood to sacrifice. Because there is a sacrifice there is priesthood. If there is no sacrifice there is no priesthood at all. The chief of the priesthood is to offer sacrifices.[40]
Jesus is priest because he offered himself to the father. The sacrifice of atonement determines the function of the priest. The priest is a minister of the Eucharist. In the holy Eucharist Christ offers himself for our sanctification This way, priests, through the same Eucharist sacrifice, united with Christ, offers all their works and also themselves as living priestly sacrifice. Through the reception of consecration body of Christ, they participate in the self- sacrificing love of Christ and remains as offers and at the same victims.[41]
1.6 The Role of Priest in Today’s World
In the modern world the priest plays a vital role. He is known as “alter christus” (second Christ). In other words, he is a living and visible Christ on the earth in reality. He performs various functions according to the situation as a leader they are, to be close to God, who is at work in the Community, to listen, to listen to the whole church, to the hierarchy and people alike, to proclaim what God is doing in the Church now, to lead the Christian community in the Eucharist, in sacramental life and in prayer according to the power and the gift given him, to challenge people and society in the face of what God is doing, to play the mediator role between God and the people and Every Priest needs to play a vital role in the society taking the leadership. Guiding, animating, instruction, teaching, finally he needs to be a servant Leader among all to develop the healthy relationship. [42]
Conclusion
In this fast growing and commercial world every priest is challenged to build a good community, who are scattered. Every priest is called to represent Christ. His concerns must be as large as the concerns of Jesus himself. But Jesus came not just to rescue a few individuals from this ‘vale of tears’, not just to give sight to a pair of blind people or heal a few sick. He came to destroy the rule of Satan and establish the reign of God. For this reason we are called and chosen by Christ to live a true and genuine life of priesthood. Which was priesthood not of cultic but of historical mediation that is, Priesthood of self giving into and in history, which reconciles all things to the father and leads human and cosmic history, to fulfill.
The priest must enter into this movement of the kingdom which continually subverts a world structured by relationship of oppression, violence, and exploitation; and replaces it by a new world structured in relationship of respect, freedom and love. Building such communities of the Kingdom is the primary task of the Christian priest who represents the saving priesthood of Jesus. It is to this that all his Priestly existence, his familiarity with the word of God will enter into the lives of the people and develop in their spiritual level.
CHAPTER-2
PRIEST AS A SERVANT LEADERSHIP
Introduction
The Second Vatican Council speaks of Priestly ministry in terms of service, in the following words: “ that office, however, the Lord Jesus committed to the pastors of his people, is in the strict sense of the term, a service, which is called very expressively in sacred Scripture a Diakonia or ministry ” (LG. 24).[43] Service in the Church is of Christ in the realization of his Diakonia or Ministry. This service means proclaiming the Good news to the poor and liberty to the captives and sight to the blind (Lk. 4, 28). When a priest serves he must be man of others, through his preaching and action.[44]
“Son of man came not to be served but to serve, and to give his life a ransom for many” (Mt. 20, 28). In the modern world, priest plays a vital role in the community. Priest should be a good servant for the community just like Jesus; the High Priest exercised this quality of servant leadership. Authoritarian leadership orders, commands and considers leadership as superior status. But the servant leadership expresses its point of view but at the same time it is open to listen to others views. It influences and persuades the people by exemplary life, a life of prayer. There is a correspondence between heart and tongue in its expressions. The servant leader empowers others by guidance, caring, understanding, sensitivity, trust, appreciation, encouragement and sharing. Leadership in the church must be a ministry of guidance rather than governance.[45]
A genuine priestly spirituality must be self forgetful and people oriented. In other words it must be built on the kenosis spirituality which speaks about the self emptying. Jesus says “the good shepherd lays down his life for the sheep” (Jn. 10; 11). Being a living reminder of Christ in the world, the priest must share the insecurities of his flock sacrificing his comforts. Instead of considering himself as boss, he must become low and tolerant. Priest should be willing to listen to laity, consider their wishes in fraternal spirit and recognize their experience and competence in different areas of human activity.[46] By word and example, Jesus modeled servant leadership and commanded his followers to do like wise. We find some of them, “The one who leads must be like the one who serves” (Lk. 22, 26-28). “The Son of man came not to be served but to serve” (Mt 20, 28). Whoever wants to become great among you must be your servant all, and whoever wants to be first must be your slave” (Mt. 20, 26-28).
2.1. Etymology
The term ‘Leadership’ is originally derived from an ordinary English word to ‘Lead’, which in the literal sense means, ‘to guide’ or ‘direct.’ The word ‘leader’ signifies the first in rank, order, and quality. Leadership means having power, authority, or quality of leading others towards the goal, one who takes especially by going in front. According to the religious understanding leadership may be defined as the process by which leaders induce their followers to act for a certain transcendental goal that embodies the values, motivation and aspiration of both leaders and their followers.[47]
The essence of leadership lies in the manner in which leaders perceive and act on their own and their follower’s value system and demands. There are some people who have natural leadership gifts. They know how to deal with the others and get work done. They have good rapport with their co-workers. They motivate them and subordinate them. They never make any demand on others but they themselves fulfill their obligation towards others.[48]
2.2. Concept of Servant in the Gospel of John
The new pattern of relationship that Jesus envisaged can be found in the story of the washing of feet. What could Jesus have meant by this action on the eve of his passion? It was symbolic of the whole meaning of His life, passion and death. Jesus was giving an example of humility as well as the servant model. Here Jesus calls his disciples ‘friends’. It is service as friends that Jesus demands from His disciples, because this service is not based on anything one has or the position one holds, though all these are important for the common good. He is one among them washing their feet, as their friend and servant.[49] Here in this incident Jesus did the work of a servant and showed His disciples to be like him. Every disciple should develop the qualities of servant to work among the people.
The washing of feet, therefore, is an explanation of what the Eucharist is really all about. It is a commentary on the deeper meaning of the Eucharist: it reveals Jesus as the servant who gives his life out of love for, in the service of, others. John narrates its fulfillment and realization and thus links worship with service of the community. Let us analyze some of the qualities that a priest must inculcate in his ministry to be a good servant leader for the community.
2.3. Characteristics of Servant Leadership
2.3.1 Service
The servant- leader is servant first, then begins with the natural feelings that one wants to serve, to serve first. That person is sharply different from the one who is leader first, perhaps because of the need to assuage an unusual power- drive or to acquire material possessions. For such it will be later choices to serve after leadership is established. The leader first and servant – first are two extreme types. Between them there are shading and blends that are part of infinite variety of human nature. The difference manifest itself in the care taken by the servant-first to make sure that his\ her people’s highest priority needs are being served. The best test and difficult to administer, is to those served grow as persons? They while being served, become healthier, wiser, freer, more autonomous, more likely themselves to become servants.[50]
Leadership does not mean dictatorship that every one has to carry out my orders. So a priest should not impose military rule on the Christian community that will lead people astray. As a pastor and guide he must have a compassionate heart, listening patiently to others.[51] A priest must be always available for his people and he should be at the service of others. Jesus by washing the feet of Apostles showed the perfect example of love and service. So every priest must put on the nature of Jesus, as eternal high priest, shepherd, and leader who did not even spare his own life but gave it up for all. Priest by caring and sharing his life with others follows the footsteps of his master and thus becomes a shepherd of the church of God.[52]
2.3.2 Listening
Listening is the greatest compliment we can give, conveying to another person our interest in them and our concern for their well being. It is an absolute pre-requisite for effective leadership because it is the primary mechanism for building relationship. Establishing and maintaining a relationship is at the heart of listening. Servant leader must allow himself to a deep appreciation of the uniqueness of each individual. The process of listening leads to understanding the aspirations, needs and hurts of others. Only when people feel that they have been listened to and that the listener truly wants to understand respectively their reality, can a mature relationship result.[53]
Jesus was a listener, patiently attending to people’s stories, hearing the pain, the hopes, and joys of life. He is direct and open with the people, erecting no barriers between him and those who meet. He listens intently and responds compassionately. Jesus listens to the painful cry of Mary grieving over the death of her brother, Lazarus. He profoundly moved his tears revealing the depth of his feelings and responded (Jn. 11, 28-37). At the request of Jairus, Jesus listens and heals his daughter (Mk. 5, 21-43).[54]
2.3.3 Shared Vision
Vision is the Spirit behind an organization. It is the energizing principle because it defines the desired future state, which motivates a group, calling them to action. It is an in- depth understanding of where a group is going. Good servant leaders are visionaries. They see beyond what is what might be, could be and ought to be. They imagine the possibilities, recognize the potential. More than that, they inspire others to dream along with them. Together, the leaders and their colleagues shape their individual hopes and aspirations into a single vision tomorrow. A leader urges and stimulates everyone to sustain the effort until the dream becomes reality. Vision is a co-operate involvement; both the role of the group leader is essential in two dimensions.[55]
First, the leader supports the group as it wants to go. Secondly, the leader is the challenger and change agent, helping the group assess how achieving its vision and supporting the group’s effort to keep the vision current. Shared vision result when individuals come together and determine what they, as a group, are committed to. It is achieved through the process of dialogue, allowing personal views to surface so that shared vision might emerge to energize the entire group.[56]
Jesus was a visionary. Beatitudes have such a vision. They speak to a new world where pain and suffering are acknowledged and integrated into people’s lives as a means achieving wholeness and union with God (Mt. 5, 1-2).[57]
2.3.4 Collaborative Leadership
In the Christian leadership sometimes, we observe the flaw that a leader likes to do everything by himself and does not give enough freedom to his co-workers or committee members. For instance, in the parish council since priest is the chair person he thinks that he knows everything and he tries to dictate others. As a consequence there arises disagreement among the members and the spirit of unity of the council thus gets destroyed. Therefore, he must listen to everyone, take their opinions about the matter discussed and finally he must express his view and make them understand. He must encourage and allow every member to express his or her feelings. The real success of leadership depends on the collaboration of the people with whom he works. Their wholehearted co-operation will be our cent percent success.[58]
2.3.5 Goal Orientation
Every good servant leader has a well-developed sense of view and direction. He forces the objects of the group and a sense of direction. He must know clearly where he is heading. Perseverance is a necessary endowment in a leader. He should be practical, but should not delay action. A person becomes a true leader only when he attempts the goal, which he dreamt. The goals must be symbolized and made appealing, and be constantly kept in view.[59]
As for Christian leaders, our purpose is pursuing then same goal that Jesus pursued, helping people to grow and become all that they can become under God. The ultimate goal must be centered on Christ.
2.3.6 Spiritual Guidance
The essential duty of the leader is to show the right path to his flock. The shepherd leads his sheep; he goes ahead of them and they follow him. Priest is to guide people in their own religious experience and life context to respond to God’s plan more freely. So that God’s call may be realized in them.[60]
The priest as a pastor has to maintain and guide the community of people. The task of priest is to constitute and sustain the unity of the church. The priest and the flock, both are involved in the mission of the church. Hence the spiritual life of a pastor demands more collaborative and communal witness of the Word. He must lead them to God by setting his own life a life of dedication as an example. He must guide them in their troubles and difficulties promising them the loving and caring hand of God in their lives. He must not deal roughly with those who are astray but must show unlimited kindness towards them. According to Vatican II, in building of the church, priest ought to treat everybody with the greatest kindness after the model of our Lord (PO. 6). The pastor’s task is not limited to individual care of faithful. It extends to the whole Christian community even to those who are outside the community. Thus the community leadership of a priest is not simply a job or one’s own interest, but what he is and what he does for others.[61]
2.3.7 Spiritual Animator
A priest as a spiritual leader must always care for his sheep. He must keep in his mind some of the main tasks like promoting confidence, reliability and hope to the people who approach him, so that people might share the problems more freely and he can then guide them thorough the word of God. The animator’s presence in the midst of the poor in spirit creates confidence in them. A realization of deep trust erupts in them. This trust soon multiplies and leads to mutual understanding among the members in the community. Priest as a spiritual animator serves as a catalyst transforming the animated to create a new future. Faith is the driving force in the entire process of animation. One basic realization is that group attains God’s presence in their midst. It is faith that searches for deeper awareness of the situation and it is faith that motivates the person to get involved in action. Thus spiritual animation is goal-oriented processes aiming at making God’s rule come about in society.[62]
2.4 Jesus the Model of Servant Leadership
Jesus never gave himself the title ‘high priest’. He designated himself as the servant and the Shepherd who gives his life for the sheep. He was thus able to show his priestly ministry in its specific character i.e. service. The Gospel shows in clear terms that Jesus’ life was one of service. Luke presents Jesus as a servant from the beginning (Lk. 5, 32; 9, 23-24); John is even clear on the theme. Jesus sets the example by washing the feet of his disciples and asking them to do the same in remembrance of him (Jn. 13, 1-20). He is at the service of Kingdom of God which finds its expression in himself, freedom, love, justice, option for the poor; he brings about it through his healing, teaching and table fellowship. As a leader he spoke with authority, but this authority did not arise from his power or abilities instead he worked with the authority of God.[63] He gave himself even to the point of death. As a good shepherd, he laid down his life for his sheep. Jesus’ in his service of selfless love and in taking up his cross and dying, proved himself as the great servant and lover of people and the man for others, the man of self-giving love, the giver of a fuller and more abundant life (Jn. 10,11), the savior of the world.
Conclusion
Servant Leadership is not so much the exercise of power itself as the empowerment of others. Leaders are able to translate intentions into reality by aligning the energies of the organization behind an attractive goal. Servant Leader is a good example for his fellow workers. His service is the most appealing example and the most motivating factor that his coworkers will follow. Service is an attitude and behaviour. Its quality will make a difference. It is not just lip service or occasional appreciation or a written policy statement. It is a way of functioning with a servant attitude. The effecting leaders, therefore, are those who focus on:
Empowering their people by giving them clear responsibilities, communicating the significance of the job to be done, providing the opportunity for personal growth and skill development, recognizing the value and importance of each member of the team;
Freeing their people by utilizing their talents, ideas, insights and creative problem- solving skills; and
Serving their people by helping to contribute to their growth and development called “people-oriented quiet power”. When Leaders empower, free and serve their collaborators, the collaborators in turn will give them power, control and recognition.[64]
Pope John Paul 11 in his Apostolic Letter, novo Millennio Ineuente outlined “to make the Church the home and the school of communion,” the greatest challenge facing us in this millennium. Priest has to play a crucial task in the process. The role of a priest as a servant leader and community animator should be situated within this larger horizon of universal communion envisaged by the establishment of the “Kingdom of God. It is by making the Church the home and school of communion that we shall move towards the establishment of the kingdom.[65]
.
CHAPTER 3
THE CHURCH: SERVANT OF THE KINGDOM
Introduction
The Church is often called building of God. The Lord Jesus Christ himself is the stone that the builders rejected but this same stone became the corner stone of the building. On this foundation Christ has built the Church in order to fulfill His promise. “The Church is produced by God’s direct action, and stands as kind of mediator between God and the world. God comes to the world through the Church, and she world likewise comes to God through the Church in so far as men believe the Church, join it, and obey its teachings.”[66] Therefore the Church exists for the Kingdom. The primary duty of the Church is to establish the Kingdom of God on earth where humanity will realize the salvific act of God in their day- to –day life. The son of man came to this world not to be served but to serve (Mt. 20:28). Any Church community must exist for service to others. This is its mission. “The Church’s mission derives its meaning from the mission of Christ: to bring life, and life overflowing (Jn. 10:10).”[67] In the same way the Church is at the disposal of service. She is like a mother. That is why the Church is called our mother. A mother serves without any discrimination or partiality under her divine protection. The Church protects us, guides us, and liberates us like a mother.
Jesus inaugurated the Church in which God’s reign is undertaken as its task. The Church is not the Kingdom and we never identify with the Kingdom.” The Church is subordinate to the Kingdom. All men are called to the Kingdom not all men are called to the Church.”[68] The Church a servant of the Kingdom of God is calling everybody to the Kingdom. Here the Church is not forcing anyone to become its member. The Church as a servant is serving without any discrimination, favoritism, and preconception. “The servant role of the Church consists in its dedication to the transformation of the world into the Kingdom.”[69] Jesus showed us great example. He himself became the servant of servants. He came to this world not only to proclaim the Good News to the poor but to serve, to heal, and to reconcile. He himself became a Good Samaritan. Looking at this great model, we “the people of God”, “the new Israel” had a great responsibility to serve our needy brethren.” The Church must be the body of Christ, the suffering servant, and hence the Church announces the coming of the Kingdom not only in word, through preaching and proclamation, but more particularly in work, in her ministry of suffering servant, of healing ….And the Lord was the ‘man for others,’ so must the Church be ‘the community for others.’[70]
3.1 The Church: Announcer of the Good News
After so many years of relentless work the Church should prove that the hope of liberation is being fulfilled. Church is always with the poor and the oppressed to fight against injustice and hatred and all sorts of evil practices that exist in the society and bring justice, peace, Equality, and love in the world. This is the Good News she should be concerned about. News is good when it brings joy and happiness as the outcome of an event. So consequently Good News for the poor would mean news that is helpful and encouraging to the poor,[71] and that is what the Church does. Thus Church is the announcer of the Good News. “To preach Good News to the poor is to take side with them against all oppression.”[72] Down the centuries we have experienced many men and women who sacrificed their lives for the cause of announcing the Good News to the poor. We hear lot of news about the atrocities committed against the Church. Many missionaries are being humiliated, threatened, persecuted and brutally killed for the sake of the Good News of the Kingdom, and many incidents are fresh in our memory. The Church’s primary duty is to announce the Good News to the poor. “By preaching this Good News of love the Church keeps the hope alive in the oppressed and enables them fight for justice.”[73] This may seem contradictory to the message of universal love, which the Church has received from Christ. But here there is no contradiction. The Church preaches the love of the Father for all human beings liberating them, and the oppressors we love by fighting them.[74] The Church not only announces the Good News but also shows interest to participate in the struggle of the poor, the oppressed, and the downtrodden. Liberation must be conceived not as being for the poor alone, bust as being for all, beginning with the very poorest and in the universalistic outlook of the poor.[75]
3.1.1 Methods of Announcing the Good News
We are able to announce the Good News through various ways. Firstly, we, the Christians should live an exemplary life. By looking at us others should get inspiration and motivation to transform his or her life. The Lord Jesus himself is the perfect model before us. So the people living in our community or society should experience through us another Christ’s love.
Secondly, we are capable of spreading the Good News through newsletters, magazines, monthly periodicals, Devotional audios and videocassettes in this modern world. Thirdly, we can also telecast some television programmes and radio programmes, which help to get the message of Jesus across to the public. All of these efforts are part of the mission of the Church to herald the Good News. Each of us must support them, Above all else, we each one has the responsibility to proclaim the Good News to those around us. How we go about in this project is a matter of concern. We do this best by living a joyful life in the Lord. We proclaim the Gospel to others when we show them that the Lord makes a difference in our lives. “When we are honest and loving, faithful to the commandments and the beatitudes, joyful about our faith then we are doing missionary work and we are sharing the Gospel with others. Good News is not something we keep to ourselves. It is something that our Lord commands us to share with others, to proclaim, and to herald. Our Lord’s voice in the world today is your voice.[76]
3.2 The Church: Denouncer of the Unjust Social Order
For many centuries mission was understood as the expansion of the Church. That is to say the verbal proclamation and preaching of the Gospel, which leads to baptism thereby, increasing the number of the members. Even today some think of mission in these terms. For such people the socio-cultural, political, earthly realities are outside the scope of evangelization. These people concerned about salvation of the soul and not of the whole person. However in recent times there has been a massive change in the understanding of mission.[77]
This change has started since the Second Vatican Council. The Church realized that mere preaching of the Good News is not enough; the Good News has to be put into practice according to the socio-religious-political situation. The spiritual aspect is also an essential aspect of the liberation of the people. Today liberation theology invites us for action against injustice, inequalities, and all oppressions. In this way the Church becomes the denouncer of the unjust social order. “As inequalities crop up, injustice will play havoc with those who are incompetent to rise to the occasion, theology should call attention to the significance of the option for the poor.”[78]
Jesus taught us to love one another as he has loved us. The Church is to defend man against injustice, exploitation etc, and fight against all these things. Thus Church eventually becomes part of history. Though the Church is a part pf history it always points to the Kingdom. It does not identify itself with any unjust system. “The Church helps to transform the society into the image of the Kingdom. The role of the Church is an educative one: dialogical sharing of a vision and living the vision itself in such a way that others also come to that vision and participate in these struggles for liberation. The Church is very critical about the unjust social order.”[79]
3.3 The Church: In the Service of the Kingdom
This is an important point to understand the Church’s mission for us and infact to everything in this world. Therefore serving the Kingdom of God is our way of fulfilling our Christian vocation. “The final events are grounded in the redemptive work of Christ and are anticipated in life, in faith, in hope in love, in word and in sacrament and in the Church itself, the repository of divine glory. Hence the Kingdom might well be defined as the redemptive presence of God actualized through the power of God’s reconciling spirit.”[80]
Christian vocation is serving the Kingdom of God. By doing service to the needy we are participating in the salvific act of God, whereby we are liberating our fellow brethren. “Man’s total and everlasting liberation depends on his service of the needy, here and now, upon earth.”[81] The Church is at the service of the Kingdom of God means that we as the followers of Christ have the primary duty to dedicate our lives to the service of our needy brothers and sisters. It requires certain amount of detachment from wealth, power and position, because of this wealth, power and position there can be a hindrance to the work of the service of the Kingdom. On the other hand, dreams of liberation “outside this world” and “after this life” have lost their attraction for us, for God has identified himself with the oppressed. It is in serving Jesus in our needy brothers and sisters that we genuinely prepare ourselves to meet him at the end of our lives.”[82] The Church renders her selfless and never exhausting service to fight against injustice in the society and bring back justice to the society where humanity will realize God’s rule on earth. Thus Church acts as an agent or a mediator between God and man.” The Church is an agent of social change or a servant Church. It is not concerned about being a agent of salvation, where the word is preached and the sacraments administered, or a community where Christ is encountered and people encounter one another; it is to be a group or agency charged with improving the quality of life in society.[83]
The Church’s mission is for the sake of the Kingdom. And that the Kingdom is God’s rule on earth. This consists of dong of His will at all times and everywhere and in everything. In other words, the Kingdom must always be understood as an invitation from God asking us to enter, to say ‘yes’, and to participate in His plan of sharing His life. Each and every one of us invited to give such a response of love. We have to be ready at any time to say yes to the Father of all creation.[84]
The Church has fully awakened to the reality of injustice in the society. When we look back to the history of the Church, we realize that she was not actively involved in the struggle against injustice. But today the Church recognizes this as a part and parcel of her mission. “In these days the Church cannot want to strive either by revolution or evolution, openly or secretly, for a religion political, theocracy or any kind of seizure of power. Its vocation is active diakonia in every form. Instead of setting up an “empire” of spiritual – unspiritual power, it has the opportunity of exercising an unconstrained and “non-violent ministry.”[85] It might be good to end this section with this interesting reflection of S.Kappen:
By inviting us to look to God who is beyond our absolute future, Jesus freed us from the tyranny of time. The future that is God relativists all the achievements of the past as well as the institutions, laws and customs, which condition out existence in the present. He thereby made us free for the future, for the working out of the mysterious plan of God in history. On the other hand, by proclaiming the reign of God as already emerging in the world, he showed the way to freedom from all false dualism – of this world and the other, of this age and the age beyond, of matter and spirit, and of the temporal and the eternal. He likewise liberated us from all utopian hopes, which, by focusing our thoughts on an imaginary beyond, defect our energies form the challenges of the real world.[86]
3.4 The Church as a Communion
Human beings are social beings by nature. Hence we cannot live in isolation. We form communities for our growth. Thus we can say that we are born into the human community, grow in community, and develop and discover language and meaning in community. In other words we are destined to live our whole life in a society or a community. Without community the individual enjoys neither life nor meaning. “Human community or society may function as a model of the Church. For the Church is a community where persons become involved in a set of human relationship. People are born into the community of the Church, grow in the community, participate in the rituals and viewpoints to the community, and find meaning in the community.”[87] This communitarian model of Church is important for our salvation. Our salvation comes through the community or society of the Church not as an individual. God’s word other forms of grace; forgiving presence of Christ and the power of reconciliation reside in the society. All these things we experience in the society or community of the Church, which means God works in and through community of the Church, and an individual cannot escape from them. “In other words, the offer of grace and salvation would proceed from God through the human community, and the human community itself would be the medium of this grace. The divine grace would be discerned in the human community’s concern for the welfare of the person, its dedication to justice and peace, its communication of moral values, its provisions for the worship of God, etc.”[88]
We experience the saving and loving grace of God in various ways. It may be in our dialogue with each other, concern about each other in society. But don’t make a list of ways in which God comes to us, that’s according to Hamer, ‘the Church is communion not merely in the sociological sense,’ “He distinguishes within the notion of communion between the horizontal and the vertical dimension. Communion in the sense of sociological group would be simply horizontal; it would be a matter of friendly relationships between man and man. What is distinctive to the Church, he maintains, is the vertical dimension of the divine life disclosed in the incarnate Christ and communicated to man through his spirit.”[89] The Church is a communion of communities where people gather together from different paths of life to pray to help each other and to share values and concern for the common good and a just society. They are inspired and guided by the Gospel values, grow in their interpersonal relationships and bring about larger fellowship.
The Church is a fellowship of man with God and with each other in Christ, and the Holy Spirit helps us in this fellowship. In the Church there is always unity, love, fraternity, fellowship and communion.[90]
Conclusion
The Church is the people of God. When we look into the Old Testament we see that God chose Israel for fulfilling his mission. Israel’s call was not a privilege but a responsibility. In the same way “the Church” is “the new Israel,” it has got its tasks to fulfill. “The Church is the new Israel, the new people of God. It has a role to play in God’s project of bringing about the Kingdom on earth. The Kingdom takes shape where men love each other and where people serve and strive for the universal brotherhood. The Church is to be an instrument of this universal communion. And the Church realizes itself only when it fulfills this mission.”[91]
CHAPTER-4
PRIEST: A SERVANT IN THE CHURCH
Introduction
The Servant Leadership in the Church is for service as friends and equals (Jn. 13,1-17) as a Jesus’ life was, and all the Gospels show in no unclear terms that Jesus’ life was one of service and that whoever wishes to follow him will have to be a servant of all. This service does not depend on the gender of a person, but on being a disciple of Jesus and is willing to serve the community. The church has to become more like the Servant master.[92]
Obviously the term ‘ Service’ is used in the Church and even the bishop of Rome calls himself a servant of the servants, but that is Service of un-equals of the high and low, of the haves and the have-nots.[93] The Priests as Servants will have to discover their true identity as servants of the Community not masters and lords. They will have to move away from a culture of command and control by threats and punishments to a culture of service and friendship as equals, answerable to the community. When our leaders accept that we all make mistakes and are ready to own them up, abandoning all false claims and legitimization process that goes on in every society, the Church will become more humane, more approachable, less threatening and more like the servants masters, and have a chance to become the kind of leaders Jesus envisaged. [94]
The priest’s task of establishing the Kingdom through servant leadership is a tough collaborative job. The Priest does not appreciate all power to himself, instead he wants all people of all faith to seek and carry out God’s will by themselves. The priest leads them, shows the way, guides and bears witness with his own life. Each one is given a servant role in the realization of this kingdom. This Service, some as Priests, others as teachers, leaders or in any other role, has to continue steadfastly, “Until we become the perfect human person, fully mature with the fullness of Christ himself”. In Servant Leadership the Priest does in his life the same self- emptying of the incarnation, passion and death. This Servant Leadership is the realization of the kingdom of God for all.[95] The following are the some of the qualities that the Priest has to have in his life.
4.1 Community Builder
The Priest is the Servant of the Church as communion, because in union with the Bishop and closely related to the presbyterate, he builds up the unity of the Church community in harmony of diverse, vocations, charismas and services.[96] “Servant leader is the one who knows the way, one who shows the way and one who goes the way.”[97] Priest as a leader has clear and specific goal to lead his community physically and spiritually. He develops plans and schedules for achieving goals as well as he assumes personal responsibility for implementing and following these plans and schedules.
The priest exercises the function of Christ the shepherd his, self- sacrificing service builds up the Church as the family of God (Po. 6). He must avoid falling into contradictory positions as a priest. He must exercise authority as service to empower the community. He must bring no barriers or division, but bring about reconciliation, and gather all people in to a brotherhood of unity. He is a discerner, facilitator and co-ordinator of the charisms and ministries within the community. He is a man of the people, a sensitive listener, a guide and counselor.[98] The Priest builds up, animates and presides over the community of faith functioning as leader. The priests are servants and their authority consisted in the pastoral care and leadedership of the people as is clear from 1 Peter. 5, 1-3 which says,
“Tend the flock of God that is in your care not by constraint, but not for shameful gain but with the generous heart, not as dominating over those in your charge but being example of the flock”.
As a minister of the Sacraments the priest renders the believing and sharing community acceptable to God and transforms it into a worshiping community. He thus enables it into live a spiritual life centered on the Eucharist, which is the most sublime expression, the source and summit of its Christian life and activity. Priest must be deeply committed to growth of each individual, recognizing the tremendous responsibilities to do everything within the power to nurture the spiritual and personal growth of each soul in the community.[99] He is at the service of the Kingdom; hence must contact people to get to know them, with no pre- occupation about the conversion on the community. His task is not just building up the Christian community but must reach out building up the eschatological community. Building the communities of the Kingdom is the primary task of the Christian priest.[100] As a leader the priest must remember the three needs of a community, they are: A sense of achieving a worthwhile goal, a working relationship with the members, and emotional satisfaction that comes from recognition, fellowship and security. Involvement gives recognition. The member feels being part of parish.[101]
4.2 A Man for All
The priest is not his own but he is for all. Every Priest is called to work in collaboration with all people of good will. Can a Priest be effective minister of God without considering the brothers and sisters belonging to the other religion? As servant leader the pilgrim community, the Priest needs to take the collaboration not only of his own catholic community but of all the people of good will irrespective of their religion. Priest is for all, he should not make any discrimination or difference between the poor and rich, black and white, caste and creed, and colour rather he should love every one equally. Like Jesus every priest must have a good rapport with the non Christians. Every Priest needs to cultivate deepest respect for all the people.[102]
Primarily the Priest is called to be a pastor, a good shepherd; a good shepherd cannot remain isolated from the community. He must become a compassionate mother by living in the minds of the people, emptying himself and taking the form of a servant. To express the solidarity of commitment to people and further is an essential constituent of priest because he is at the service of the community, he respects people and their rights and privileges, and he is neither above nor independent of the community. By respecting all he enables them to reach their God given goal.[103] He listens to the laity in fraternal spirit recognizes their experiences and competence in reading together the signs of the times. He gives his time and energy to his people to listen, console, encourage and to celebrate. He is available to them, he is brother among the brothers and sisters commissioned together to build the body of Christ[104]
4.3 Intercessor on behalf of the People of God
The Catholic Encyclopedia defines intercession as follows “To intercede is to go or come between two parties, to plead before one of them on behalf of the other”. The intercessor is “in between” the powerful and the needy, acting from below. It is an aspect of mediation. [105] In the Church, Priests participate in the mediation; therefore, they act in Christ’s name; when they celebrate the Eucharist this identification is such that they act in persona Christ, that is, as if they were Christ in person. As responding Christ the Priest is the Sacramental head of the community, the body of Christ.[106] The Priest is the mediator and intercessor between the people and God. Among his priorities interceding for the flock entrusted to his care occupies pride of place. He does it by offering gifts and sacrifices for the sins of the community. The author of the Letter to the Hebrews draws the attention of the readers that, “ for every high Priest chosen from among men is appointed to act on behalf of men in relation God, to offer gifts and sacrifices for sins” (Heb. 5,1). The priest is there to relate the people to their God. His role is to facilitate the human and divine rapport. He reminds them that they have an advocate an intercessor before the father: but if any one does sin, we have an advocate with the father, Jesus Christ the righteous” (1 Jn. 2, 1).
In fact the Priest takes the place of Jesus in this task of pleading for them. The Priest will also strengthen the communities as Jesus did.[107] When Priest intercedes for others, he is not doing something extra, he is just performing as sacrament. As a clock tells time so a priest mediates between God and his people, if the clock stops telling time it becomes useless thing, so it is with a Priest who does not intercede for the people.[108] Three qualities are usually ascribed to the intercessor: they are holiness, faithfulness and perseverance.[109]
4.4 Agent of Reconciliation
“If you forgive the sins of any, they are forgiven: if you retain the sins of any, they are retained (Jn. 20, 22).”
Christ consequently gave the grace to the Priest to be forgiven and made whole, along with that He also gave them the power to forgive. This is the task that the Priest will continue to do.[110] As administer of the Sacrament of Reconciliation: a priest is called to experience this Reconciliation and the efforts of it (peace, joy and tranquility) first and foremost in his very personal life. Only he can reconcile with God and with people, whom he is called to serve, he can become an adequate sign of God’s reconciling love. The words of Gregory Nazianzen “before purifying others they must purify themselves”, to instruct others they must be instructed; they have to become light in order to illuminate and become closer to God in order to bring others closer to him, they have to be sanctified in order to sanctify.[111]
The minister of reconciliation who imparts forgiveness to others is to be ever willing to forgive personal insults and injuries that are bound to come his way during the course of his inter mingling with the people entrusted to his care. [112]
4.5 Solidarity with the Poor
It is evident from Jesus’ very first proclamation at Nazareth “the Spirit of Lord is upon me because he has anointed me to preach the Good News to the poor. He has sent me to proclaim, release to the Captives and recovery of slight to the blind, to set free those who are oppressed, to proclaim the Jubilee of the Lord”(Lk. 4, 18-19). In the Bible, the poverty is not seen as a natural condition but as a result of oppression. Jesus saw the poor as oppressed and pronounces blessings on the poor and woes to the rich.[113] Soares Prabhu distinguishes two elements in Jesus’ response to the poor. “1) Jesus identifies himself with the poor. 2) In order to show them an active and effective concern, such a concern looks to the ending of their social poverty, while calling for a spiritual poverty that will set them and their rich exploiters free from wealth the compulsive urge to possess together. [114] Pope John Paul II maintains that genuine development must be understood in terms of solidarity. He says “Solidarity is a firm and preserving determination to commit oneself to the common good, that is to say, to the good of all, it is a commitment to the good of one’s neighbor with readiness in the Gospel sense, to ‘lose oneself’ for the sake of the other instead of exploiting him, to ‘serve him’ instead of oppressing him for one’s own advantage”[115].
The Poverty of the every Priest is a promise to be in solidarity with the poor. This solidarity is born of one’s love for them, and so one wants to share their condition. This enables us to be with them, to awaken in them a new consciousness of their rights, of the injustice done to them and of God’s plan in their favour. The priest as an a awakened person among the sufferers can help to lead others to a new consciousness.[116] That is the way every Priest needs to do and make choice as Jesus made choice for the solidarity with the poor. One does not go out to the poor as a ‘giver’, ‘benefactor’ but reaches out to them moved by compassion and a desirer to learn from them. By meeting the poor, one is challenged in one’s being human: if a person is left unaffected by the suffering of one’s fellow human being, as Priests we have the greater responsibilities to take care of those people.
In approaching the poor, one does not go out of self seeking, as we normally approach another, but in self emptying, to learn from the other and to be touched by the other. The priest is deeply within the community of human experience the condition of the people especially of the poor and powerless. He is not set apart from them but deeply within the community of men and women, especially the poor and the deprived.[117] This empowering the poor and the oppressed is not done as an outsider, but as one who has experienced their condition, and so would want them to move out of that situation to one that is willed by God, namely of sharing God’s earth.[118]
Conclusion
Here I have presented a list of qualities which are essential for an effective priestly ministry. They are, Priest: community builder, he is man for all, he is an intercessor on behalf of the people of God, an agent of reconciliation, and solidarity with the poor. Priest is invited to be a victim for the sake of the community and is ready to forgo his rights for the people. He prays for his peoples good fortunes and good way of life. He preaches, teaches, and heals. As a servant of the people he shares the Word of God and is willing to lay down his life daily as an expression of his loving service. He keeps in touch with the congregation through frequent pastoral visits. He has a constant preoccupation for the consolidation of the faith of the people entrusted to his care. Here priest appreciates his co-workers and collaborators and learns from his flock. He is ever compassionate, sympathetic and sensitive. As a servant leader he resembles Jesus in his life style. St. Paul could rightfully say, “Be imitators of me as I am of Christ” (1 Cor. 11, 1).
GENERAL CONCLUSION
The Priests are the Servant Leaders called into a Community with the role of Apostle and the task of witnessing (Acts 1, 21-22). The Priest is given the responsibility of connecting communities. He is the witness of his community and makes Christ contemporary with all God’s people. The Priest publicly has received through Christ’s body the power of the Word, witness and worship. Therefore, the fundamental service is that of announcing the word and action what and where the community is. The Priest needs to have skill and willingness of a faithful servant. He has to be free to be a seeker, an interpreter and a uniter. His prophetic role is that of a watchman who tells the Church to be free in order to see what and where it is. This can be a weighty and intensely painful responsibility taken up by the Priest for the sake of the people and for the growth of the Church.
Servant leadership is a process of transforming oneself which in turn enables the Priest to transform others. It is in short, a personal, one to one and team leadership. He builds bridges between the God and human concerns. The success of servant leadership depends on having a clear picture of the situation: its mission, how it is carried out. Servant leadership shows that each one is unique. The Priest is there to serve, not to be served, there exists reciprocal trust and sense of belonging through humble service with responsibility, efficiency and self esteem. A priest cannot proclaim Christ effectively if he is too anxious and busy guarding His body (Church). The whole process of priestly ministry makes one to see this present world joyfully and consistently in the light of God’s active presence. His main task is essentially to proclaim the word in the world and tell the people who they are in God’s presence. He does this through daily interactions with human beings reconciling them with God.
Finally here I would like to emphasize more and say that the Priest is the builder of the community by acting as a mediator between God and people, a man for all and agent of reconciliation. At the time of ordination he receives the power of leading his flock under the guidance of the Bishop. Priestly leadership demands challenges and self-sacrifice. Time may occur for one even to sacrifice his own life for the sake of his people. Priestly leadership involves service, service in love. We have an example of Christ who emptied himself, by taking the form of a servant. If every Priest closely follows Christ’s standards of selfless service, we will witness changes within our own organizational structures and in our own relationship with all. Today the Priest is called to reflect the Priesthood of Christ, to serve the Priesthood of the people of God. Priest is to dispense God’s Grace so that the Church afresh is set free to speak for God in Christ.
BIBLIOGRAPHY
Dictionaries
The New Dictionary of Sacramental Worship, s.v. “Sacrament of Orders,” by P. McGoldrick.
Oxford Advanced Learner’s Dictionary, Bombay: Oxford University Press, by A. S. Hornby.
Dictionary of Bible, 1984, s.v. “Leadership.”
Church Documents
Second Vatican Ecumenical Council, Dogmatic Constitution on the Church in the Modern World Lumen Gentium, 21 November 1964, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican Collection, vol. 1, edited by Austin Flannery, Mumbai: St. Paul’s Publications, 2004, 349-350.
Second Vatican Ecumenical Council, Degree on the ministry and life of priest’s Presbyterorum Ordinis, 7 December 1964, in Vatican Council II: Conciliar and Post Conciliar Documents, Vatican Collection, vol. 1, edited by Austin Flannery, Mumbai: St. Paul’s Publications, 2004, 765-767.
Books
Aedles, Ack Mc, Jesus: The Man and the Message, Dublin: The Columbia Press, 1997.
Alangaram, Vargheese, Christ of the Asian people Towards An Asian Contextual Christology, Bangalore: Asian Trading Corperation, 1999.
Aquinas, Thomas, Summa Theologia, Vol. 56, One Mediator, (3a, 16-26), Translated by David Bourke, London: Blackfriars, Eyre and Spottiswoode, 1963.
Boff, Leonardo, New Evangelization: Good News to the Poor, New York: Orbis Books, 1991.
Connolly, Finbarr B., Growth in Priesthood, Bangalore: Asian Trading Corporation, 1986.
Desrochers, John, Christ the Liberator, Bangalore: CSA Publications, 1977.
Dinter, P. E., The Changing Priesthood from the Bible to 21st Century, Texas: Word Books Publications, 1996.
D’ Souza, Anthony, Leader for Today: Hope for Tomorrow, Bombay: Better Yourself Books Publications, 2001.
Dulles, Avery, Models of the Church, Ireland: Gill and Macmillan Ltd., 1988.
Fernandes, Angelo, The Christian Way Today, Gujarat: Anand Press, 1987.
Galot, Jean, Theology of Priesthood, New York: Ignatius Press, 1986.
Gill, G.E., Call to Ministry and Mission, Bangalore: St. Paul’s Publications, 1993.
Kaitholil, George, Make Leadership Your Target, Bombay: Better Yourself Books Publications, 1994.
Kochuthara, Thomas, Dialogue and Liberation: Indian Theology between the Local and the Global, New Delhi: Intercultural Publications Ltd., 2001.
K. Peter, Vincent, Ministerial Spirituality of Communion, Bombay: St. Paul’s Publications, 1993.
Kung, Hans, On Being a Christian, translated by Edward Quinn, Bungay: William Collins Sons and Co. Ltd., 1978.
Kung, Hans, The Church, Wellwood: St. Paul’s Publications, 1995.
Lone C.M., Thomas, The Priesthood: Theological Reflections on Ministry, Dublin: The Columbia Press 1993.
Mattam, Joseph. The Religious life: within a Christian Vision of Reality, Gujarat: Anand Press, 2007.
Mattam, Joseph and Sebastian Kim, eds., Mission Trends Today: Historical and Theological Perspectives, Mumbai: St. Paul’s Publications, 1997.
Mc Manus, Jim, The Healing Power of the Sacraments, Indiana: Ave Maria Press, 1984.
Nolan, Albert, Jesus Before Christianity, London: Darton Longman and Todd Ltd., 1977.
Pennock, Michael, Your Church and You: History and Images of Catholicism, Notre Dame: Ave Maria Press, 1983.
Podimattam, Felix, The Priest: 21st Century Perspectives, Delhi: Mayur Vihar Press, 2008.
Ponnore, John, The Spirituality of the Diocesan Priest, Bangalore: St. Paul’s Publications, 1993.
Rahner, K., ed., Sacramentum Mundi, Vol. 5, Bangalore: Theological Publications in India, 1989.
Richard, M., A People of Priest: The Ministry of the Catholic Church, London: Francisco Publications, 1995.
Sofield, Loughlan and H. Kung, The Collaborative Leader, Mumbai: Paul’s Publications, 1985.
Stanislaus, L., Liberative Mission of the Church Among Dalit Christians, New Delhi: ISPCK, 1999.
Stockums, W., The Priesthood, London: Francisco Publications, 1947.
Tharayil, Jose, Priest of Christ, Alwaye: Pontifical Institute Publications, 1990.
Theisen, Jerome P., The Ultimate Church and the Promise of Salvation, Minnesota: St. John’s University Press, 1976.
Vamhoye, A., Our Priest is Christ, Mumbai: St. Paul’s Publications, 1977.
Varkey, C.P., Authority its Use and Abuse, Mumbai: St. Paul’s Publications, 2001.
Articles
Bramwell, Bevil, “Vatican II Vision of the Church as a Community,” The Priest, Vol. 59 (June 2003): 37-39.
Gomez, Felipe, “Priest as Intercessor,” East Asian Pastoral Review, Vol. 46, n. 3 (November 2009): 295-296.
Grech, Joe. “The Charism of Priesthood and the Charismatic Renewal,” Christindia, Vol. 3 (March 2004): 18-19.
Kannookadan, Pauly, “The Ministry and life of priests of the Syro - Malabar Church: The Christian heritage,” Journal of Syro-Malabar Liturgical Research, Vol. 2, n. 3 (21 November 2009): 4-5.
Kulandai, E. John., “Revisioning Catholic Priesthood: Theological and Pastoral Response to Today’s Challenge,” With the letter of Pope Benedict XVI on the year of Priests, India: CCBI Centre, Bangaluru, (2009): 145-147.
Kunnumpuram, Kurian, “Evangelization in India Today: In Human Liberation in the Indian Context,” Pune: Students’ Council Jnana-Deepa Vidypeeth, Vol. 12 (1983): 193-210.
Kunnumpuram, Kurien, “The Challenges Priests face in India Today: Pune Journal of Religious Studies,” Jnanadeep, Vol.13, n. 1 (January 2010): 68-87.
Mattam, Joseph, “Priests’ or Servant Leaders?,” East Asian Pastoral Review, 46 (November 2009): 205-215.
Mattam, Joseph, “Priests for Today”, Vidya Jyoti, Vol.5, n.1 (February 2007): 110-120.
Mullick, Soroj, “Emerging Challenges for Priests,” East Asian Pastoral Review, Vol. 46 (November 2009): 254-264.
Nellissery, George, “The Church in the Context of an Option for the Poor: In Human Liberation in the Indian Context,” Pune: Students’ Council Jnana-Deepa Vidypeeth, Vol.12 (1983): 194-210.
Peter, Vincent K., “Ministerial Spirituality of Communion”, Indian Journal of Spirituality (March 1998): 88-98.
Rahner, Karl., ed., “Sacramentum Mundi,” Priest Vol. 5, Bangalore: Theological Publications in India (1989): 98-110.
Scaria, Fracis, “Mission in the context of Central India: Priest as Community Animator,” Khristprem, Vol. 2 (2009): 98-115.
Soares Prabhu, George, “Christian Priesthood in India Today,” Vidya Jyothi Vol. 2, n.3 (February 1992): 7-20.
Thomas, K.J., “An Introduction to Ministries in the Church: St. Peter’s Guide Book Series 11 Bangalore,” St. Peter’s Pontifical Institute Publications, (2007): 62-75.
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Unpublished class notes
Mattam, Joseph, Unpublished Class Notes: “Priest for Today,” Ashta: Khrist Premalaya Regional Theologate, 2008.
Srambical, Clarence, Unpublished Class Notes: “Theology of Ministries,” Ashta: Khrist
Premalaya Regional Theologate, 2009.
Appendix
PRAYER FOR PRIESTS
“Lord Jesus, Chief shepherd of the flock,
We pray that in the great love and mercy of your Heart
That you attend to all the needs of your priests-shepherds through out the world.
We ask that you draw back to your heart all those Priests
Who have seriously strayed away from your path,
That you rekindle the desire for holiness in the hearts of those Priests
Who have become lukewarm,
And that you continue to give your fervent Priests the desire for the highest holiness.
United with your heart and Mary’s heart,
We ask that you take this petition to your heavenly Father in the unity of the Holy Spirit.
Amen.”
By Fr. Edward Carter, S.J.
TABLE OF CONTENTS
ACKNOWLEDGEMENT……………………………………………….……………...ii
TABLE OF CONTENTS………………………………………………………………………...…..iii
ABBREVIATIONS…………………………………………………………………........v
GENERAL INTRODUCTION.. 1
CHAPTER-1
MEANING OF CHRISTIAN PRIESTHOOD.. 3
Introduction. 3
1.1 Etymology. 3
1.2 Concept of Priesthood. 4
1.3 Priesthood in the Old Testament 5
1.4 Priesthood in the New Testament 7
1.5 Priesthood of Jesus. 8
1.5.1 Priest in the Order of Melchizedek. 9
1.5.2 Concept of Common Priesthood and Ministerial Priesthood. 10
1.5.3 Images of Priest in Jesus. 11
1.6 The Role of Priest in Today’s World. 18
Conclusion. 19
CHAPTER-2
PRIEST AS A SERVANT LEADERSHIP. 20
Introduction. 20
2.1. Etymology. 21
2.2. Concept of Servant in the Gospel of John. 22
2.3. Characteristics of Servant Leadership. 22
2.3.1 Service. 22
2.3.2 Listening. 23
2.3.3 Shared Vision. 24
2.3.4 Collaborative Leadership. 24
2.3.5 Goal Orientation. 25
2.3.6 Spiritual Guidance. 25
2.3.7 Spiritual Animator 26
2.4 Jesus the Model of Servant Leadership. 26
Conclusion. 27
CHAPTER -3
THE CHURCH: SERVANT OF THE KINGDOM... 29
Introduction. 29
3.1 The Church: Announcer of the Good News. 30
3.1.1 Methods of Announcing the Good News. 31
3.2 The Church: Denouncer of the Unjust Social Order 32
3.3 The Church: In the Service of the Kingdom.. 33
3.4 The Church as a Communion. 34
Conclusion. 36
CHAPTER-4
PRIEST: A SERVANT IN THE CHURCH.. 37
Introduction. 37
4.1 Community Builder 38
4.2 A Man for All 39
4.3 Intercessor on behalf of the People of God. 40
4.4 Agent of Reconciliation. 41
4.5 Solidarity with the Poor 41
Conclusion. 43
GENERAL CONCLUSION.. 44
BIBLIOGRAPHY.. 46
APPENDIX…………………………………………………………………………...…52
[1] Pauly Kannookadan, ed., The Ministry and life of priests of the Syro- Malabar Church, Thomas Christian heritage: Journal of Syro- Malabar Liturgical Research, Vol- 2, no.3 (21 November 2009), 4.
[2] Cf. George Soares Prabhu, “Christian Priesthood in India Today,” Vidya Jyothi Journal of Theological Reflection (February 1992): 61.
[3] Cf. Clarence Srambical, Unpublished class Notes: “Theology of Ministries” (Ashta: Khrist Premalaya Regional Theologate, 2009), 6.
[4] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church in the Modern World Lumen Gentium, 21 November 1964, n. 28, in Vatican Council II : Conciliar and Post Conciliar Documents, Vatican Collection, Vol. I, ed., Austin Flannery (St. Paul’s Publications, 2004), 349.
[5] Cf. Joe Grech, “The Charism of Priesthood and the Charismatic Renewal,” Christindia Vol. III (March 2004), 18-19.
[6] Ibid., 21.
[7] Ibid., 22.
[8] Cf. P.E. Dinter, The Changing Priesthood from the Bible to 21st Century (Texas: Word Books Publications, 1996), 25.
[9] Cf. P.E. Dinter, The Changing Priesthood from the Bible to 21st Century, 26.
[10] Ibid., 27.
[11] Ibid., 28.
[12] Cf. P.E. Dinter, The Changing Priesthood from the Bible to 21st Century, 29.
[13] Ibid., 36.
[14] Cf. M. Richard, A People of Priest: The Ministry of the Catholic Church (London: Francisco Publications, 1995), 21-25.
[15] Cf. P.E. Dinter The Changing Priesthood from the Bible to 21st century,, 37.
[16] Cf. Hans Kung, The Church (Wellwood: Paul’s Publications, 1995), 364-371.
[17] Cf. P.E. Fink, ed. The New Dictionary of Sacramental Worship (Collegeville, 1990), s.v. “Sacrament of Orders “, by P. McGoldrick.
[18] Cf. K. Rahner Sacramentum Mundi, ed., Vol. 5, Priest (Bangalore: Theological Publications in India, 1989), 98.
[19] Ibid., 99.
[20] Ibid., 100.
[21] Cf. W. Stockums, The Priesthood (London: Francisco Publications, 1947), 89.
[22] Cf. P.E. Dinter, The Changing Priesthood from the Bible to 21st Century, 29.
[23] Ibid., 30.
[24] Cf. Clarence Srambical, Unpublished class Notes: “Theology of Ministries” (Ashta: Khrist Premalaya Regional Theologate, 2009), 11.
[25] Cf. George Soares Prabhu, “Christian Priesthood in India Today,” Vidya Jyothi Journal of Theological Reflection (February 1992), 7-9.
[26] Cf. Jose Tharayil, Priest of Christ ( Alwaye: Pontifical Institute Publications, 1995), 173-174.
[27] Ibid., 174.
[28] Cf. F. A. Vamhoye, Our Priest is Christ (Mumbai: St. Paul’s Publications, 1977), 36.
[29] Cf. Jean Galot, Theology of Priesthood (U.S.A: Ignatius Press, 1986), 167-68.
[30] Cf, Finbarr B. Connolly, Growth in Priesthood (Bangalore: Asian Trading Corporation, 1986), 36-37.
[31] Ibid., 38.
[32] Cf. Anthony D’ Souza, Leader for Today Hope for Tomorrow ( Bombay: Pauline Publications, 2001), 11-15.
[33] Ibid., 17.
[34] Ibid., 18.
[35] Cf. Ack Mc Aedles, Jesus: The Man And the Message ( Dublin: The Columbia Press, 1997), 77-82.
[36] Cf. Finbarr B. Connolly, 41-42.
[37] Ibid., 43.
[38] Cf. Jim Mc Manus, The Healing Power of the Sacraments ( Indiana: Ave Maria Press, 1984), 85-106.
[39] Ibid., 107.
[40] Cf. Thomas Aquinas, Summa Theologia, Vol. 56, One Mediator (3a, 16-26), Translated by David Bourke (London: Blackfriars, Eyre and Spottiswoode, 1963), 143.
[41] Ibid., 144.
[42] Cf. Finbarr B. Connollt, 39.
[43] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church in the Modern World Lumen Gentium, 21 November 1964, n. 28, in Vatican Council 11: Conciliar and Post Conciliar Documents, Vatican Collection, Vol. 1, ed. Austin Flannery (St. Paul’s Publications, 2004), 349.
[44] Cf. Vincent K. Peter, “Ministerial Spirituality of Communion,” Indian Journal of Spirituality (March, 1998): 88.
[45] Cf. Karl Rahner, ed., “Sacramentum Mundi,” Priest, Vol.5 (Bangalore: Theological Publications in India, 1989): 98.
[46] Cf. E. John Kulandai, “Revisioning Catholic Priesthood: Theological and Pastoral Response to Today’s Challenge,” With the letter of Pope Benedict XVI on the year of Priests, India: CCBI Centre, Bangaluru, (2009): 145.
[47] A.S. Hornby, Oxford Advanced Dictionary (Bombay: Oxford University Press, 1974), 478.
[48] Dictionary of Bible, 1984, s.v. “ Leadership”
[49] Cf . Joseph Mattam, The Religious life: Within a Christian vision of Reality (Gujarat: Anand Press, 2007), 86-87.
[50] Cf. E. John Kulandai, “Revisioning Catholic Priesthood: Theological and Pastoral Response to Today’s Challenge,” With the letter of Pope Benedict XVI on the year of Priests, India: CCBI Centre, Bangaluru, (2009): 148.
[51] E. John Kulandai, 149.
[52] Cf. G.E. Gill, Call to Ministry and Mission (Bangalore: St.Paul Publications, 1993), 157.
[53] Cf. Loughlan Sofield and H. Kuhn, The Collaborative Leader (Indian: Pauline Publications 1985), 53-67.
[54] Cf. Felix. Podimattam, The Priest: 21st Century Perspectives ( Delhi: Mayur Vihar Press, 2008), 234.
[55] Cf. Thomas Lone C.M, The Priesthood: Theological Reflections on Ministry (Dublin: The Columbia Press, 1993), 48.
[56] Ibid., 59.
[57] Ibid., 62.
[58] G.E. Gill, 157.
[59] Cf. George Kaitholil, Make Leadership Your Target ( Bombay: Betrter Yourself Books Publications, 1994), 46-48.
[60] Cf. John Ponnore, 282-283.
[61] Cf. Vincent K Peter, 88-99.
[62] Cf. Loyghlon, Sofield and H. Kuhn, The Collaboration Leader, (India: Pauline Publication, 1985), 47-49
[63] C.f. Mattam, Joseph, “Priests for Today”, Vidya Jyoti, Vol.5, n.1 (February 2007): 110-120.
[64] Cf. E. John Kulandai, “Revisioning Catholic Priesthood: ‘Theological and pastoral response to today’s Challenge,” with the letter of Pope Benedict XVI on the Year of Priests, India: CCBI Centre, Bangaluru, (2009): 148.
[65] Francis Scaria, “Missionary Priesthood in the context of Central India: Priest as Community Animator,” Khristprem, Vol.2 (Indore: Sat Prachar Press, 2009): 110.
[66] Cf. Avery Dulles, Models of the Church (Ireland: Gill and Macmillan Ltd., 1988), 89.
[67] Cf. Leonardo Boff, New Evangelization: Good News to the poor (New York: Orbis Books, 1991), 90.
[68] Cf. Kurian Kunnumpuram, “Evangelization in India Today” In Human Liberation in the Indian Context, (Pune: Students’ Council Jnana-Deepa Vidypeeth, 1983), 193.
[69] Cf. Avery Dulles, 100.
[70] Ibid., 92-93.
[71] Cf. Albert Nolan, Jesus Before Christianity (London: Darton Longman and Todd Ltd, 1977), 56.
[72] Cf. George Nellissery, “The Church in the Context of an Option for the Poor,” In Human Liberation in the Indian Context (Pune: Students’ Council Jnana-Deepa Vidypeeth, 1983), 194.
[73] Ibid., 194
[74] Cf. Ibid., 194.
[75] Cf. Leonard Boff, 50.
[76] Cf.Michael Pennock, Your Church and You: History and Images of Catholicism ( Notre Dame: Ave Maria Press, 1983), 103.
[77] Cf. Joseph Mattam and Sebastian Kim, eds., Mission Trends Today: Historical and Theological Perspectives (Bandra: St. Paul’s Publications, 1997), 55.
[78] Cf. Thomas Kochuthara, Dialogue and Liberation: Indian Theology between the Local and the Global (New Delhi: Intercultural Publications Ltd, 2001), 189.
[79] Cf. George Nellissery, 195.
[80] Cf. Angelo Fernandes, The Christian Way Today ( Anand: Gujarat Sahitya Prakash, 1987), 149.
[81] Cf. John Desrochers, Christ The Liberator (Bangalore: CSA Publications, 1977), 35.
[82] Ibid., 228.
[83] Cf. Angelo Fernandes, 153.
[84] Cf. Ibid., 154.
[85] Cf. Hans Kung, On Being a Christian, trans. Edward Quinn (Bungay: William Collins Sons and Co. Ltd., 1978), 505.
[86] John Desrochers, 229.
[87] Cf. Jerome P. Theisen, The Ultimate Church and the Promise of Salvation (Minnesota: St. John’s University Press, 1976), 138.
[88] Ibid., 139.
[89] Avery Dulles, 49-50.
[90] George Nellissery, 191.
[91] Ibid., 192.
[92] Cf. Joseph Mattam, “Priests’ or Servant Leaders?,” East Asian Pastoral Review, Vol. 46 n.3 (November 2009): 213.
[93] Ibid., 216.
[94] Ibid., 217.
[95] Cf. Soroj Mullick, “Emerging Challenges for Priests,” East Asian pastoral Review, Vol. 46, n.3 (November 2009): 254.
[96] Cf. Fracis Scaria, Missionary in the context of Central India:Priest as Community Animato Khristprem (2009): 98.
[97] Cf. Bevil Bramwell, “Vatican II Vision of the Church as a Community”, The Priest Vol.59 (June 2003): 37.
[98] Cf. Jose Varickaseril, “Chapter of Priestly Formation for India,” Catholic Bishop’s Conference of India, (May 2005): 7.
[99] Cf. Vargheese Alangaram, Christ of the Asian people Towards An Asian Contextual Christology (Bangalore: Asian Trading corperation, 1999), 156.
[100] Fracis Scaria, 100.
[101] Cf. C.P. Varkey, Authority its Use and Abuse ( Mumbai: St. Paul’s Publications, 2001), 225-232.
[102] C.f. Alangaram, 158.
[103] Cf. Soroj mullick, “Emerging Challenges for Priests: A Youth pastoral Theological Catechetical Journal,” Kristu Jyoti, Vol. 25 (December 2009): 269.
[104] Ibid., 270.
[105] Cf. Felipe Gomez, “Priest as Intercessor,” East Asian pastoral Review, 46, n., 3 (2009): 295.
[106] Ibid., 296.
[107] Cf. Jose Varickaseril, “Priestly Disposition: A Biblical perspective,” Mission Today, Vol. 22, n. 3 (July 2010): 238.
[108] Felipe Gomez, 299.
[109] Ibid., 301.
[110] Jose Varickaseril, 239.
[111] Cf. K.J. Thomas, An Introduction to Ministries in the Church: St. Peter’s Guide Book Series 11Bangalore,” St. Peter’s Pontifical Institute Publications (2007): 62.
[112] Cf. Kurien Kunnumpuram, “The Challenges Priests face in India Today: Pune Journal of Religious Studies,” Jnanadeep, Vol.13, n. 1 (January 2010): 68.
[113] Cf. L. Stanislaus, Liberative Mission of the Church Among Dalit Christians (New Delhi: ISPCK, 1999), 156.
[114] Ibid., 157.
[115] Cf. Joseph Mattam, The Religious life: Within a Christian Vision of Reality (Gujarat: Anand Press, 2007), 150
[116] Ibid., 151.
[117] Cf. Joseph Mattam, Unpublished class Notes: “Priest for Today”, (Ashta: Khrist Premalaya Regional Theologate, 2008), 7.
[118] Cf. Joseph Mattam, 153.
Priesthood is a common phenomenon in all the religions. But the forms of priesthood differ from religion to religion and from age to age because the nature of priesthood depends not only on the tenets of the religions to which they belong but also on the structure of the societies in which they exist. On the other hand, the origin, terminology, theology, nature and functions of the priesthood are different in various religions. In Christianity the priesthood in the early Christianity is different from today’s understanding of priesthood due to the sociological background. In all religions the priest is known to be a person who is attached to the temple, sacrifice, and holy things. The concept of sacrifice is often seen more in line with offering sacrifices and ritual performances. Whereas, in Christianity the priesthood is well developed, because it is originated and developed from the Old Testament. In all religions the priest is understood as a mediator between God and man. But in Christianity he is not only a mediator who acts between God and man, but is specially called by God, to be a shepherd, offerer, victim, minister, servant, teacher, and builder of the community as effective leader.
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| A PRIEST OFFERED TO GOD |
Today there is so much of cry for authentic and genuine servant leadership which can take the people along the path of the world in all the fields. There are servant leaders who are really committed to their word, encounter courageously all sorts of challenges and problems, fight against unjust structures of the society and shed their blood on behalf of their people. These kind of people are totally dedicated to the service of the people who are entrusted to their care. They do not even mind to sacrifice their lives for a just cause. According to the Church’s present understanding a priest is not a pujari ( purohit, Brahmin thakur), nor a social worker with a religious tag; instead he is a servant leader of the community. For a priest to become a servant leader in the community he must be ready to follow the inculturation and adaptation. A priest as a leader follows the words of Christ “if any of you wishes to be a leader, you must be a servant of all” (Mt. 20, 26). His servant leadership demands commitment, self- sacrifice, self- confidence and conviction. Christ is the Guide. The priest’s goal is to lead his faithful from this world to the Kingdom of heaven. The priest as a servant posits him to be alert, available, caring, collaborative, oriented, professional, responsible, balanced human mission, oriented, simple and cunning steward, transparent and welcoming. In this paper I would like to deal in the first chapter the Christian Priesthood, its origin, meaning, sources, and development. In the second chapter I shall deal with the servant leadership, its etymology, and concept of servant in the Gospel of John, characteristics of servant leadership and Jesus the model of servant leadership. In the third chapter I shall treat the Church as the Announcer of the Good News, Denouncer of the unjust social order, Church at the service of the Kingdom and Church as communion. In the fourth chapter I shall explore about the priest as servant of the Church and his roles in the Church like community builder, man for all, Intercessor on behalf of the people of God, Agent of reconciliation and the solidarity with people in the society.
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| PRIEST BEFORE ALTER |
CHAPTER-1
MEANING OF CHRISTIAN PRIESTHOOD
Introduction
The Christian priests share in the unique and eternal priesthood and mission of Jesus Christ, who was consecrated and sent into the world by the Father so that all may have life in abundance (Jn. 10, 10). The Christian Priesthood has it’s foundation in the call of Jesus and the response to it. The radical and absolute quality of this call has deeply marked the ideal of the ministerial priesthood. It implies a total commitment of life (Lk. 9, 62) with all the risks and sufferings attached to it.
The Second Vatican Council tried to put the vision of the priesthood and priestly ministry back on to its biblical and early Christian foundations, stressing its Christological and ecclesial understanding. Priests are not separated from the people or any one but totally dedicated to Christ, the Lord, in order to be ministers of divine life to the people. In this chapter I would like to explore the meaning of priesthood, what is the role of a priest in the Old Testament and the New Testament, Priests as mediators of God and His people, the priesthood of Jesus in the New Testament, finally I shall deal with the images of Christ and a role of priest in the present world.[1]
1.1 Etymology
The term ‘priest’ comes from the secular Greek word ‘Presbyteros’ (elder- city father) which describes a person of some age, experience and importance in a social group. But it has everywhere come to a stand for the special kind of religious intermediary, more correctly designated by the Latin ‘Sacredos’ or the Greek ‘hierus’ both of which signify a person who is ‘Sacred’ that is who has been ‘filled with divine power’ or ‘consecrated to the deity’ and so belongs to the divine sphere.[2] Forms of Priesthood differ from religion to religion and from age to age because they depend not only on the tenets of religion which they belong, but also on the structures of the societies in which they exist. But behind all these bewildering variety of Priesthood we can discern a common element. The essence of priesthood would seem to be the exercise of some kind of “official religious mediation” through which human being is able to enter into relation with the forces that transcend and dominate him.[3] In Indian tradition especially in the Vedic period, priest was a part and parcel of society representing God and nature. Priest is the one who saw and internalized God in himself.
The New Testament priesthood is only the actualization of the priesthood of Christ, who came consciously, and deliberately not to be served, but to serve (Mk. 10, 45) and willed in his community a hierarchy of service, not of power (Mt. 10, 45ff). The catholic ministerial priesthood is the participation in the priestly ministry of Jesus. ‘Lumen Gentium’ describes the sacrament of priesthood as “ in virtue of the sacrament of order after the image of Christ, the supreme and eternal priest they are consecrated in order to teach the Gospel and shepherd the faithful as well as celebrate divine worship as true priest of the New Testament” (LG.28).[4]
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| PRIEST WITH BIBLE PREACHING THE WORD OF GOD |
1.2 Concept of Priesthood
The letter to the Hebrews presents the figure of the high priest, which culminates in Jesus Christ. “For every high priest chosen from among the men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins” (Heb. 5,1). Firstly, the priesthood is tied up with all from God. The priesthood is a specific vocation in the life of the Church. A priest cannot invent his own path in the life, because his identity and his mission is the result of a particular call from God. “No one takes this honor on himself but each one is called by God” (Rom. 5, 4).
Like Jesus to be holy, he set apart for God, totally immersed in the values and ideals of Jesus. No one can achieve this unless he is fully alive through the power of Holy Spirit. It is only feasible when the priest is inflamed with a burning heart prompted by the Spirit, that he can fully understand his identity.[5]
Secondly, Heb. 5, 1 says the priest has been placed at the service of the other by exercising a ministry in the things that pertain to God. This service reaches its fullness in the preaching of word and in the Sacramental ministry. “The person of God is formed into one in the first place by its word of the living God which is quite rightly sought from the mouth of the Priest” (Po. 41). The priests are called to preach with conviction which transforms the hearts of the people and implies them to decide and to make a decision or a deeper relationship with God. The preaching of the word is vital to the vocation of the Priest.[6]
Finally, the priests are specifically called to be ministers of the Sacraments and Eucharist, besides preaching Word and at the service of the people (Po. 5). Jesus life was accompanied by signs and wonders, and healing and miracles. Holy Sprit helps the Priest to celebrate the sacraments with expectant faith, being fully conscious that it is the living Resurrected Jesus who is ministering at that particular moment. [7]
1.3 Priesthood in the Old Testament
The Old Testament Priesthood is placed in a wider context than that of the cult and sacrifice. He is above all men and is near to God to bring others to the presence of God for the salvation of all men. The Old Testament Priest acted as an intermediary between God and men. In the book of Genesis, beginning with Cain and Abel offerings are offered to the Lord. It is a kind of burnt offering. Noah offered a burnt offering to the Lord after the land had sufficiently dried up after the flood. The effect of this burnt offering is mentioned in (Gen. 8, 21-22).[8] Another of the earliest stories that points out the sacrificial offering is the story of Abraham when he defeated chedorlames and his confederates (Gen. 14, 18-20). The King Melchizedek of Salem brought Bread and Wine; he was priest of God Most High. He blessed Abram and said “Blessed be Abram, by God Most High, Maker of Heaven and Earth; and blessed be Most High, who has delivered your enemies into your hands! And Abram gave him one tenth of everything (Gen. 18-20). Abram accepted the gift of Melchizedek (bread and wine) and his blessing pronounced in the name of God Most High.[9] The story of the sacrifice of Isaac explains that Abraham’s obedience to the voice of God. He went to sacrifice his beloved son, through a burnt offering. In the book of Genesis we notice that ‘all the sacrificial acts or ritual actions are performed by the clan leaders and nowhere other priests were mentioned except the priest Melchizedek. The development of priesthood seen only when Israel left Egypt and later identified themselves as unique religious community.[10]
In the book of Exodus, sacrificial practices and performances and the emergence of priesthood of Aaron brother of Moses, both joined in God’s saving act. In the book of Exodus Chapter 18, 12 shows that Jethro, Moses’ father-in law brought a burnt offering and sacrifice to God and Aaron came with all the elders of Israel to eat bread with Jethro in the presence of God. A specific role of the priest in Lev. 12, 7-8. “This is the Law for her who bears a child, male or female. If she cannot offer a sheep, shall take two turtle doves or two pigeons, one for burnt offering and another for a sin offering; and the priest shall make atonement on her behalf, and she shall be clean.”[11]
We notice that some of the concrete actions are performed by the priest: Firstly, the sacrificial worship which involves blessing and sharing. Secondly, trying to discern what God says at the time of judgment. A well organized priesthood in the Old Testament comes into light only when God called Aaron and his sons as priests. In the Old Testament any individual could act as priest on his behalf or on behalf of others, or giving thanks or making intensions to God. But as society becomes larger it became complex. A specialized priesthood was established and the priest was from a particular social group namely the Levites.[12]
Before the creation of this special priesthood exercised by the tribe of Levi, there was the general priesthood, which continued independently. It was exercised by heads of families, clans and tribes, and was later summed up in the priesthood associated with the royal line (Solomon, 1 Kings 8, Josiah, 2 Kings 32, 1-30), and finally with the coming of Messiah, King and Priest (Ps.110). But priesthood also became the function of a particular group.[13]
From Exodus to Deuteronomy we find that the house of Levi takes the prominent role and place in the house of Israel. Later Moses took refuge with Jethro the priest of Midan and he married his daughter. It explains “an indirect indication of the ancient regard for the power of priest linage and priestly prerogatives.”[14]
“The story of Moses , that gives us further evidence that Israel took over some of its ideas and the activities of priesthood from pagan societies, and from his knowledge of Egyptian priestly rites, Moses would have been acquainted with what priests did mostly through his father- in law, who became an early convert to the Lord.”[15]
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| JESUS THE ETERNAL PRIEST AS A BABY |
Against the rich background of the Old Testament, the New Testament teaching on the priesthood appears very scant. Jesus did not belong to the priestly tribe of Levi, but to Judah. On no occasion Jesus called himself or his disciples as Priests. Jesus was neither a natural priest nor a professional priest in the model of the Jewish priests. He was even anti- clerical (Mt. 9, 13) and freely associated with sinners. He demanded the apostles to renounce the arrogance of pagan rules and embrace the way of powerlessness in the image of a servant (Mt. 9, 33-37; Mt. 20, 20-28). The priestly figures in his parables are the priest and Levite who are put to shame by the Good Samaritan (Lk. 10, 31ff). Besides, the New Testament nowhere indicates an office of Christian Priesthood.[16]
Jesus in his life time gave men a share in his mission of service for the Kingdom of God (Mk. 3, 13; 6-13). The post resurrection mission was a continuation of the mission given to Jesus by the father. Jesus said “As father send me, I also send you” (Jn. 20, 21). This mission was established within the saving work of the cross and resurrection. The New Testament priests are not only messengers but also authorized witness, fellow workers, and representative of Jesus (1 Cor. 1, 1; 2 Cor. 1, 1). They are men authorized to represent Christ. After Christ’s glorification He needs a representative because He is absent. They make Christ visible and audible by word and witness.[17]
1.5 Priesthood of Jesus
Christ is mentioned as the high priest eight times in the epistles to the Hebrews. It explains the whole deed of salvation in terms of priesthood. Christ’s priesthood is not inherited, since he descended from Judah, not from Levi. The high priest Jesus Christ stands above the Levitical priests because he is the mediator of a better covenant enacted on better promises than the old (Heb. 8,6). Jesus is a natural priest and a professional priest, a priest from the very moment of his existence as God- man anointed not with the oil of the earth but with the power of Holy Spirit. The specific feature of his priesthood is from God and hence of divine authority. Jesus has become the surety of a better covenant, while Levitical priests were prevented by death from continuing. Hence, this high priest cannot be replaced by any one else.[18]
By Epistle to the Hebrews, the priesthood of Jesus can be understood in the light of Old Testament. Christ dies not explicitly to speak of himself as a priest; the sacrificial perspective of Christ- mission and the way He spoke expresses His priestly identity. In the Old Testament there are two marks of priesthood. They are namely Levitical priesthood and priest according to the order of Melchizedek. These are nearness to God and willingness to labour for the salvation of humanity. These two marks of priestly characters are evident in Jesus. Jesus himself claimed that “I am the way, the truth and the life; no one comes to the father, but by me” (Jn. 14, 6) 1 Tim. 2, 5 proclaims Christ as the only mediator between God and man.[19]
Christ priesthood is not traditional as he is a priest after the order of the mysterious Melchizedek and not after the order of Aaron (Heb. 7, 1-28). Unlike the priest of the Old Testament Christ is a priest not through taking this honor upon himself but through God’s appointment (Heb.5, 4-6). He fulfilled his priesthood by his personal commitment to his mission. This new and eternal covenant is sealed and guaranteed by the highest possible price, His own life and blood. He is seated at the same time priest and victim not under the compulsion of men but in voluntary surrender. Jesus is the mediator of new covenant by means of his death and resurrection (Heb. 9, 15). By offering himself as victim he instituted the new and definitive covenant of God with man and brought salvation. No priesthood is any longer valid except the priesthood of Christ. No ritual sacrifice is now has any value except the one on the cross.[20]
The sacrifices of the Levitical cult could not take away sin because it was performed by mortal priests (Heb. 7, 23). But the one sacrifice offered once and for all by the High priest Jesus reconciled man with God (Heb. 7, 2; 9, 24-28; 10, 10). Jesus’ priesthood was for others in the model of the suffering servant (Mt. 10, 43-45). Christ’s priesthood remitted sins and debts of all people. Christ who is holy, innocent, and undefiled (Heb. 7, 26). Christ was consecrated a professional priest through his glory at resurrection (Heb. 2, 9; 5, 1). He is a priest in the order of Melchizedek and hence superior to Levi. In the New Testament the death of Jesus is described as a sacrifice through the use of different symbols from the Old Testament: the Paschal lamb (1 Cor. 5, 7), the rendering blood of the covenant (Mk. 14, 24). The priesthood of Aaron could not take away sins of men and liberate them from the bondage of sin. But Christ’s own oblation has taken away all sins and debts because his sacrifice is no longer of objects, the blood of goats and bulls but his own blood (Heb.9, 6; 10, 1). [21]
1.5.1 Priest in the Order of Melchizedek
Melchizedek a priest of God Most High and the king of Salem played a predominant role.
“In Genesis 14, Melchizedek did not make any offering or sacrifice. He gave bread and wine not as an offering to God Most High, but as a tribute- gift to Abram the war leader. The Bible’s first priest, offered no sacrifice rather he offered a two fold blessing to which Abram gave an amen.[22]
The Genesis tries to distinguish the priesthood of Melchizedek from other priests who offer sacrifice. But later we see a link between priesthood and sacrifice.
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| FULLNESS OF PRIESTHOOD BISHOPRIC |
The Levitical priest received tithes from their fellow Israelites. While Melchizedek was not an Israelite and still he received tithe from Abram the father of faith. The Levitical priests received tithes from the people and they enjoyed this right of receiving the tithe. While Melchizedek was not a Levitical priest, but still he received tithe from Abraham. The Levitical priests were mortals who received tithes while Melchizedek lives forever and ever. The author of the letter to Hebrews finally says that the priesthood of Melchizedek is superior to the priesthood of the Levites because the Levites are the descendents of Abraham and when Abraham paid tithes to Melchizedek, it is understood that the Levitical priest too, have paid their tithes to Melchizedek.
Levi was a direct descendent of Abraham and the only man legally entitled to receive tithes. Now, if he was a direct descendent of Abraham it means that he was already in Abraham’s body. Therefore when Abraham paid tithes to Melchizedek, Levi also paid them, being included in Abraham’s body, the final proof that Melchizedek was superior to him.
1.5.2 Concept of Common Priesthood and Ministerial Priesthood
There is a strong biblical evidence for the common priesthood. In the Old Testament (Ex. 19, 6) to his chosen people God said ‘you shall be to me a kind of priest and holy nation.’ Vatican II, quoting 1 Pet. 2, 4-10 explains “Through Baptism and the anointing of the Holy Spirit we are reborn and consecrated as a spiritual temple and a holy priesthood. By living the Christian life, they offer up spiritual sacrifices and proclaim the prodigious deeds of him who called them from darkness to his own wonderful light” (LG. 10).
The common priesthood is the basis and foundation of the ministerial priesthood because a bishop, a priest, and a deacon are a first Christian. The common priesthood must understand the priesthood of Christ the High Priest, because all priesthood in essence is nothing but a living a continuation and operation of Christ’s high priesthood, a participation in his vocation, and a perpetuation of his mission. The exercise of common priesthood consists in the personal proclamation of the saving action of Christ (Rom. 12, 1) and in their wholehearted service of their neighbor (Heb. 3, 16). Through this Christ’s obedience and love are again present in the life of the Church.[24] “ The faithful incorporated into the Church by baptism where they are reborn as son of God and strengthened and endowed with special strength of the Holy Spirit in Sacrament of confirmation are true witness of Christ and they are more strictly obliged to spread the faith by word and deed” (LG.11).
The ministerial priesthood is given to the baptized through the sacrament of holy orders, and it is ordered to the common priesthood. Like the common priesthood and ministerial priesthood also has it’s origin in the priest of Christ. “Ministerial priesthood is rooted in the apostolic succession and vested with ‘sacred power’ which is received from the laying on the hands by bishop, consisting of faculty and the responsibility of acting in the person of Christ the head and the Shepherd.” (CCC.1538). “The ministerial priesthood differs in essence from the common priesthood of the faithful because it confers a sacred power for the service of the faithful” (CCC.1592). The ministerial priesthood has the authority and power attached to which he receives during the ordination by apostolic succession. Each priest is ordained not for himself but for others.[25]
1.5.3 Images of Priest in Jesus
Jesus understood as God and man, we see various images in Him like a shepherd, mediator, prophet, teacher, leader, man of prayer, healer, offerer and victim, minister and God’s co- worker.
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| JESUS IN PRAYER |
A priest is the pastor who guides the people as a shepherd leads his sheep. He does this by his voice (word) made known to them. “The sheep hear His voice and he calls his own sheep by name and leads them out. I know my own and my own knows me … and I have other sheep, that are not of His own fold; I must bring them also and they will heed my voice; so there shall be one flock and one shepherd (Jn. 10, 3-10).
According to the image of Christ, the good shepherd, the priest is one who has come that they (sheep) may have life and have it abundantly (Jn. 10, 10). On the cross Jesus showed himself to the greatest possible extent to be the good shepherd, who laid down his life for the sheep in order to gather them into one flock and unity which depends on himself ( Jn. 10, 1; 11,52). He is the one who not only makes known his word to the sheep and guides them, but also the one who feeds them by his own flesh and blood for their eternal life. Priests, as pastors of the people of God, should do the same by giving them spiritual food, through the Sacraments, so that they may have divine life and have it abundantly. Christ has given an example of the greatest possible pastoral care and love by sacrificing his life for the sheep and by feeding them with his own body and blood.[26]
The shepherd is the one who teaches and governs. All the priestly offices, ministries and authority are essentially of a pastoral nature and character and related to one another intimately. Those faithful, who consecrated by the holy orders, are appointed to feed (shepherd) the Church in the name of Christ, with the word and grace of God (LG. 11). The office of shepherding the people of God includes the ministry of the word and the sacraments, which confers grace and sanctification. They are the divine means in shepherding and feeding the people of God. Being the shepherd of the people of God, they should love them and be ready to sacrifice their life for them as a total free gift; priests who have been formed to be the good shepherds of souls after the model of Christ the Good shepherds should cultivate asceticism, becoming the shepherds of souls.[27]
Jesus regards himself as the shepherd entrusted with the special mission to save the lost sheep. The priest through his pastoral office makes his word known to other sheep, who have not yet heard it, so that they also may hear his voice and join his fold as a shepherd.
1.5.3.2 Mediator
In the scripture we come across a few main references about the mediator’s functions of priests, as mediators between God and man, between Christ and man, or between the Church and the world. In the letter to Timothy, we read,
“I urge you that supplication, prayers, intercession and thanksgiving are made for all men… This is good and it is acceptable in the sight of God our savior, who desires all men to be saved to come to the knowledge of truth (1 Tim. 2, 1-4).”
Christ is the only mediator between God and man (1 Tim. 2, 5). All Christians in their own way participate in the mediator function of Christ on behalf of all people. We find the common function of the faithful because of their Baptism and Confirmation. Each Christian in his own way is a mediator between God and his fellow Christians.
“Every high priest chosen among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins…and one does not take honor himself, but he is called by God, just as Aaron was (Heb. 5, 1-4).”
So the priest is chosen and appointed by God for people in relation to God, and is therefore, a divinely appointed mediator between man and God, to perform the priestly function, to offer gifts and sacrifices for sins.
On the grade or level of priestly ministry they participate in the office of Christ, the only one mediator (LG. 28). By the priestly ordination, priests in a special way receive and participate in the mediator service of Christ.
The specific nature and the essential difference of this mediator function of the priest is that it is pastoral, by which the priest personally represents Christ the supreme pastor and the one mediator the priest is the mediator of the new covenant, established by Christ signed by his blood which he sacramentally instituted at the last supper by his words ‘this is the blood of the new covenant’ (Mt. 26, 28). This covenant is completed and ratified by the shedding of his blood on the cross (Heb. 9, 16-18).
Book of Jeremiah says “Behold the days coming says the Lord when I will make a new covenant with the house of Israel and house of Judah. I will put my law with them and I will write it upon their hearts and I will their God and they shall be my people (Jer. 31, 31 -33).”
Christ, with his blood, fulfilled Jeremiah’s prophecy of this covenant of mediation. Priests continue this covenant mediation in the name of Christ, by their mediator service and in a special way by celebrating the supper of the Lord. They are the mediators of this new covenant between God and Church, the New Israel (2 Cor 3, 6).[28]
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| THE WORD BEING READ THE TEACHER LAWGIVER |
Jesus is a great example of every priest a teacher who taught word in a different manner especially in parables, prayer and by leading his life as a master to his disciples. According to the 1st Timothy, the presbyters “assiduous in preaching and teaching” (1Tim. 5, 17). The candidate for the office of presbyters or bishop must “have a firm grasp in the unchanging message” (1 Tim. 1, 9) and be “a good teacher” (1 Tim. 3, 2).
As a teacher, the primary ministry of the priest is to proclaim the word, both to the believers, i.e. catechesis and to non-believers, i.e. first proclamation or evangelization. The word proclaimed by the priest in the Church is not just a human message, but divine and life giving experience for those who believe, hear, receive and obey it. It is both Judgement and grace.[29] The priest builds up, animates and presides over the community of faith by proclaiming the word. There is an essential relationship between a personal prayer and preaching. It is only in prayer that the word is proclaimed to oneself, leading one to greater fidelity and commitment to the person of Christ. Priests need to reflect on this seriously. Personal association of the word must be essential to preach worthily the word of God.
1.5.3.4 Prophet
The Prophetic aspect of the priesthood of Christ emerges from the manner in which Jesus the son presented in the prologue of epistle (Heb. 1, 1-2).
“At various times in the past and in various different ways, God spoke to our ancestors through the prophets, but in our time the last days, he has spoken to us though his son.”
It stresses the importance of the ministry of the word. Son came like a Prophet to carry on the ministry of the word to be an example to the Priest. A prophet is ‘a man of God’. A prophet is God’s mouth piece (Ex. 4, 12-15). Jesus was glorified by his people as a prophet (Jn. 7, 40; Mk. 6, 15). Prophet is not merely one who can foretell the future. He is in the Biblical sense, one who incarnates his message in his own personality. His communication of the word to others is only a shining forth of what he is himself. He shows himself the leaven of the word of God, which is at work in the group as a whole. The main work of prophet is proclaiming God’s word as a present reality. Proclamation is the surfacing of God’s work now. This makes the priest a prophet; one who is a focus of what God is saying and doing in the Christian community.[30] Priest has to be a living Prophet who is constantly challenging his people. He must be close to God who is at work in community. [31]
1.5.3.5 Leader
Jesus inaugurated a new type of leadership in the New Testament. The central theme of his leadership is based on liberation of the people of Israel. He began his leadership by reading the Isaiah’s prophecy.
“The spirit of the lord is upon me, because he has anointed me to preach Good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor” (Lk. 4, 18-19).
Jesus style of leadership was unique and unusual. Early in his ministry he taught leadership to his disciples by his words and deeds. One of the important characteristics of leader is caring and compassion. Jesus was moved with compassion and healed the sick (Mk. 14, 14), miraculously fed the multitudes (Mk. 15.32), gave sight to the blind (Mt. 20, 34). Cleanse the leper (Mk. 1, 41), taught the lost sheep of the Israel (Mk. 6, 34), and restored the dead to life (Lk. 7, 15). Jesus leadership was dynamic and authentic. By fulfilling the duties and responsibilities of a leader he proved himself as an efficient leader. He healed a leper truly cared and responded to a need. He visited the house of Zachaeus and opened the door for dialogue. He talked with the woman at the well and broke down the barriers. He drove away the sellers and cleared out the temple and confronted an institution. He defended the woman whom the Pharisees would stone and courageously saved her life. He washed the feet of the disciples and He set an example. At last he hanged on the cross and sacrifices his life to be a reconciler. He taught his disciples to be leader with values like love, humility, inner strength and righteousness and abiding relationship with Christ.[32]
Jesus understanding of leadership and proclamation of good news to the poor was based on love and service. For instance ‘leaders must be servants of their people ‘(Mt. 20, 26-27), and he himself is a model of servant leader (Lk. 22-26) when he washed the apostles’ feet, he told them that his leadership was one of service. This service is leadership at its best.[33]
A leader is someone who goes a head, who faces the dangers first, in the garden of Gethsemane, he told the soldiers who had come to arrest him ,’I am the one you came to arrest, so let the others go’ . He was always prepared to stand between his disciples and danger. In the early church, the disciples were ‘followers of the way; clearly showing that being part of the community was the result of deciding to be by Jesus, and his message.[34]
The Lord himself has to come to lead every Christian from slavery of sin into the freedom of the children of God. Jesus would be our Moses, leading us through the desert of life into the kingdom of God. Not only would be us, but he himself would be the manna for our journey in the form of Eucharist.[35]
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| LIFTING THE BLESSED HOST |
The entire life of Jesus was a prayer. The Gospel records some instances of Christ’s lifting up his soul in intimate colloquies with his Father. Every important moment in his life seems to have linked with prayer. Gospel of Mark shows Jesus going to a lonely place where he prayed just before was spending alone in prayer (Lk. 5, 16).His choice of place for prayer was mountain (Mt. 14, 23), where he spends nights in prayer (Lk. 6, 12). The prayer of Jesus was a prayer of praise and petition. At times he gave thanks to his father at seeing his design of salvation being fulfilled (Lk. 10, 21-22).At other moments his prayer became a supplication. He prays for himself when he was about to enter his passion (Jn. 17, 1 -5). He prayed for his apostles (Lk. 6, 12), and for all his disciples asking the father to watch over them. He taught the most important prayer “Our Father”. Thus, before mentioned references show that he is a man of prayer.[36]
Prayer took up very much space in the life of Jesus he entered life praying “Behold, I come to do your will, O God “(Heb.10, 9) and at last with prayer he closed his life and the long painful death struggle.
Why did Jesus pray so much? First, because he clearly understood that man is on earth only to love God and to pay him homage, this is done primarily. Second, because God was everything to him. That was more important than his heavenly father. Third, He wished to give an example, to sanctify our prayer by His blessings, and to obtain grace for us.[37]
1.5.3.7 Healer
When the disciples of John the Baptist came to Jesus to ask whether he really was the Christ, Jesus replied to them:
“Go back and tell john what you are hearing and seeing; the blind can see, the lame can walk, those who suffer from dreaded skin diseases are made clean, the deaf hear the dead are brought back to life and the Good News is preached to the poor (Mt. 11, 4-5)”
Jesus whole ministry was in the power of the spirit. It was through the power of the spirit that he healed the sick. The miracles of healing are the signs of the reign of God. All healing comes through the word of God. The word of God should not just be heard, it should be celebrated. The healing service provides an opportunity for proclamation and celebration. By healing, Jesus reveals himself as a friend of the sick and suffering. Healing and preaching the Gospel are jointly the way of sharing the Good news. It is as fact of forgiving sins also encouraging the faith.[38]
Priest as a teacher of the word of God has the authority of healing. Letter to James gave power to heal the sick. As a disciple of Christ, minister of the sacraments gained the power of anointing of the sick (Jn. 5, 14-15). The healing service, and especially the anointing with blessed oil, provides the occasion for the people to have a most powerful experience of the Lord through the priest. The healing service provides a good opportunity to preach the Gospel with power and conviction. There is an intimate relationship between preaching conversion and praying for healing. Preaching without healing is powerless; healing without preaching is meaningless.[39] By healing, priest encourages the faith of the faithful.
1.5.3.8 Offerer and Victim
Jesus was both priest and victim. Jesus the priest, offers himself on our behalf, through the ministry of the priest who celebrates. Jesus is the one who offers and the one who is offered up. In divine freedom he is eternally ready to be given up; in human freedom he actively gives himself up. So he is lamb and sacrifice (Jn. 1, 28) and self giving priest (Heb. 3, 14). In the Eucharist the whole Christ offers himself at the same time he remains as victim. “The priestly character of Jesus is described in terms of his role as a victim. Also he links priesthood to sacrifice. Because there is a sacrifice there is priesthood. If there is no sacrifice there is no priesthood at all. The chief of the priesthood is to offer sacrifices.[40]
Jesus is priest because he offered himself to the father. The sacrifice of atonement determines the function of the priest. The priest is a minister of the Eucharist. In the holy Eucharist Christ offers himself for our sanctification This way, priests, through the same Eucharist sacrifice, united with Christ, offers all their works and also themselves as living priestly sacrifice. Through the reception of consecration body of Christ, they participate in the self- sacrificing love of Christ and remains as offers and at the same victims.[41]
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| HOLY EUCHARIST THE SUMMIT OF CHRISTIAN LIFE |
In the modern world the priest plays a vital role. He is known as “alter christus” (second Christ). In other words, he is a living and visible Christ on the earth in reality. He performs various functions according to the situation as a leader they are, to be close to God, who is at work in the Community, to listen, to listen to the whole church, to the hierarchy and people alike, to proclaim what God is doing in the Church now, to lead the Christian community in the Eucharist, in sacramental life and in prayer according to the power and the gift given him, to challenge people and society in the face of what God is doing, to play the mediator role between God and the people and Every Priest needs to play a vital role in the society taking the leadership. Guiding, animating, instruction, teaching, finally he needs to be a servant Leader among all to develop the healthy relationship. [42]
Conclusion
In this fast growing and commercial world every priest is challenged to build a good community, who are scattered. Every priest is called to represent Christ. His concerns must be as large as the concerns of Jesus himself. But Jesus came not just to rescue a few individuals from this ‘vale of tears’, not just to give sight to a pair of blind people or heal a few sick. He came to destroy the rule of Satan and establish the reign of God. For this reason we are called and chosen by Christ to live a true and genuine life of priesthood. Which was priesthood not of cultic but of historical mediation that is, Priesthood of self giving into and in history, which reconciles all things to the father and leads human and cosmic history, to fulfill.
The priest must enter into this movement of the kingdom which continually subverts a world structured by relationship of oppression, violence, and exploitation; and replaces it by a new world structured in relationship of respect, freedom and love. Building such communities of the Kingdom is the primary task of the Christian priest who represents the saving priesthood of Jesus. It is to this that all his Priestly existence, his familiarity with the word of God will enter into the lives of the people and develop in their spiritual level.
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| SERVING IN SANCTIFYING MINISTRY |
PRIEST AS A SERVANT LEADERSHIP
Introduction
The Second Vatican Council speaks of Priestly ministry in terms of service, in the following words: “ that office, however, the Lord Jesus committed to the pastors of his people, is in the strict sense of the term, a service, which is called very expressively in sacred Scripture a Diakonia or ministry ” (LG. 24).[43] Service in the Church is of Christ in the realization of his Diakonia or Ministry. This service means proclaiming the Good news to the poor and liberty to the captives and sight to the blind (Lk. 4, 28). When a priest serves he must be man of others, through his preaching and action.[44]
“Son of man came not to be served but to serve, and to give his life a ransom for many” (Mt. 20, 28). In the modern world, priest plays a vital role in the community. Priest should be a good servant for the community just like Jesus; the High Priest exercised this quality of servant leadership. Authoritarian leadership orders, commands and considers leadership as superior status. But the servant leadership expresses its point of view but at the same time it is open to listen to others views. It influences and persuades the people by exemplary life, a life of prayer. There is a correspondence between heart and tongue in its expressions. The servant leader empowers others by guidance, caring, understanding, sensitivity, trust, appreciation, encouragement and sharing. Leadership in the church must be a ministry of guidance rather than governance.[45]
A genuine priestly spirituality must be self forgetful and people oriented. In other words it must be built on the kenosis spirituality which speaks about the self emptying. Jesus says “the good shepherd lays down his life for the sheep” (Jn. 10; 11). Being a living reminder of Christ in the world, the priest must share the insecurities of his flock sacrificing his comforts. Instead of considering himself as boss, he must become low and tolerant. Priest should be willing to listen to laity, consider their wishes in fraternal spirit and recognize their experience and competence in different areas of human activity.[46] By word and example, Jesus modeled servant leadership and commanded his followers to do like wise. We find some of them, “The one who leads must be like the one who serves” (Lk. 22, 26-28). “The Son of man came not to be served but to serve” (Mt 20, 28). Whoever wants to become great among you must be your servant all, and whoever wants to be first must be your slave” (Mt. 20, 26-28).
2.1. Etymology
The term ‘Leadership’ is originally derived from an ordinary English word to ‘Lead’, which in the literal sense means, ‘to guide’ or ‘direct.’ The word ‘leader’ signifies the first in rank, order, and quality. Leadership means having power, authority, or quality of leading others towards the goal, one who takes especially by going in front. According to the religious understanding leadership may be defined as the process by which leaders induce their followers to act for a certain transcendental goal that embodies the values, motivation and aspiration of both leaders and their followers.[47]
The essence of leadership lies in the manner in which leaders perceive and act on their own and their follower’s value system and demands. There are some people who have natural leadership gifts. They know how to deal with the others and get work done. They have good rapport with their co-workers. They motivate them and subordinate them. They never make any demand on others but they themselves fulfill their obligation towards others.[48]
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| IN SILENCE |
2.2. Concept of Servant in the Gospel of John
The new pattern of relationship that Jesus envisaged can be found in the story of the washing of feet. What could Jesus have meant by this action on the eve of his passion? It was symbolic of the whole meaning of His life, passion and death. Jesus was giving an example of humility as well as the servant model. Here Jesus calls his disciples ‘friends’. It is service as friends that Jesus demands from His disciples, because this service is not based on anything one has or the position one holds, though all these are important for the common good. He is one among them washing their feet, as their friend and servant.[49] Here in this incident Jesus did the work of a servant and showed His disciples to be like him. Every disciple should develop the qualities of servant to work among the people.
The washing of feet, therefore, is an explanation of what the Eucharist is really all about. It is a commentary on the deeper meaning of the Eucharist: it reveals Jesus as the servant who gives his life out of love for, in the service of, others. John narrates its fulfillment and realization and thus links worship with service of the community. Let us analyze some of the qualities that a priest must inculcate in his ministry to be a good servant leader for the community.
2.3. Characteristics of Servant Leadership
2.3.1 Service
The servant- leader is servant first, then begins with the natural feelings that one wants to serve, to serve first. That person is sharply different from the one who is leader first, perhaps because of the need to assuage an unusual power- drive or to acquire material possessions. For such it will be later choices to serve after leadership is established. The leader first and servant – first are two extreme types. Between them there are shading and blends that are part of infinite variety of human nature. The difference manifest itself in the care taken by the servant-first to make sure that his\ her people’s highest priority needs are being served. The best test and difficult to administer, is to those served grow as persons? They while being served, become healthier, wiser, freer, more autonomous, more likely themselves to become servants.[50]
Leadership does not mean dictatorship that every one has to carry out my orders. So a priest should not impose military rule on the Christian community that will lead people astray. As a pastor and guide he must have a compassionate heart, listening patiently to others.[51] A priest must be always available for his people and he should be at the service of others. Jesus by washing the feet of Apostles showed the perfect example of love and service. So every priest must put on the nature of Jesus, as eternal high priest, shepherd, and leader who did not even spare his own life but gave it up for all. Priest by caring and sharing his life with others follows the footsteps of his master and thus becomes a shepherd of the church of God.[52]
2.3.2 Listening
Listening is the greatest compliment we can give, conveying to another person our interest in them and our concern for their well being. It is an absolute pre-requisite for effective leadership because it is the primary mechanism for building relationship. Establishing and maintaining a relationship is at the heart of listening. Servant leader must allow himself to a deep appreciation of the uniqueness of each individual. The process of listening leads to understanding the aspirations, needs and hurts of others. Only when people feel that they have been listened to and that the listener truly wants to understand respectively their reality, can a mature relationship result.[53]
Jesus was a listener, patiently attending to people’s stories, hearing the pain, the hopes, and joys of life. He is direct and open with the people, erecting no barriers between him and those who meet. He listens intently and responds compassionately. Jesus listens to the painful cry of Mary grieving over the death of her brother, Lazarus. He profoundly moved his tears revealing the depth of his feelings and responded (Jn. 11, 28-37). At the request of Jairus, Jesus listens and heals his daughter (Mk. 5, 21-43).[54]
2.3.3 Shared Vision
Vision is the Spirit behind an organization. It is the energizing principle because it defines the desired future state, which motivates a group, calling them to action. It is an in- depth understanding of where a group is going. Good servant leaders are visionaries. They see beyond what is what might be, could be and ought to be. They imagine the possibilities, recognize the potential. More than that, they inspire others to dream along with them. Together, the leaders and their colleagues shape their individual hopes and aspirations into a single vision tomorrow. A leader urges and stimulates everyone to sustain the effort until the dream becomes reality. Vision is a co-operate involvement; both the role of the group leader is essential in two dimensions.[55]
First, the leader supports the group as it wants to go. Secondly, the leader is the challenger and change agent, helping the group assess how achieving its vision and supporting the group’s effort to keep the vision current. Shared vision result when individuals come together and determine what they, as a group, are committed to. It is achieved through the process of dialogue, allowing personal views to surface so that shared vision might emerge to energize the entire group.[56]
Jesus was a visionary. Beatitudes have such a vision. They speak to a new world where pain and suffering are acknowledged and integrated into people’s lives as a means achieving wholeness and union with God (Mt. 5, 1-2).[57]
2.3.4 Collaborative Leadership
In the Christian leadership sometimes, we observe the flaw that a leader likes to do everything by himself and does not give enough freedom to his co-workers or committee members. For instance, in the parish council since priest is the chair person he thinks that he knows everything and he tries to dictate others. As a consequence there arises disagreement among the members and the spirit of unity of the council thus gets destroyed. Therefore, he must listen to everyone, take their opinions about the matter discussed and finally he must express his view and make them understand. He must encourage and allow every member to express his or her feelings. The real success of leadership depends on the collaboration of the people with whom he works. Their wholehearted co-operation will be our cent percent success.[58]
2.3.5 Goal Orientation
Every good servant leader has a well-developed sense of view and direction. He forces the objects of the group and a sense of direction. He must know clearly where he is heading. Perseverance is a necessary endowment in a leader. He should be practical, but should not delay action. A person becomes a true leader only when he attempts the goal, which he dreamt. The goals must be symbolized and made appealing, and be constantly kept in view.[59]
As for Christian leaders, our purpose is pursuing then same goal that Jesus pursued, helping people to grow and become all that they can become under God. The ultimate goal must be centered on Christ.
2.3.6 Spiritual Guidance
The essential duty of the leader is to show the right path to his flock. The shepherd leads his sheep; he goes ahead of them and they follow him. Priest is to guide people in their own religious experience and life context to respond to God’s plan more freely. So that God’s call may be realized in them.[60]
The priest as a pastor has to maintain and guide the community of people. The task of priest is to constitute and sustain the unity of the church. The priest and the flock, both are involved in the mission of the church. Hence the spiritual life of a pastor demands more collaborative and communal witness of the Word. He must lead them to God by setting his own life a life of dedication as an example. He must guide them in their troubles and difficulties promising them the loving and caring hand of God in their lives. He must not deal roughly with those who are astray but must show unlimited kindness towards them. According to Vatican II, in building of the church, priest ought to treat everybody with the greatest kindness after the model of our Lord (PO. 6). The pastor’s task is not limited to individual care of faithful. It extends to the whole Christian community even to those who are outside the community. Thus the community leadership of a priest is not simply a job or one’s own interest, but what he is and what he does for others.[61]
2.3.7 Spiritual Animator
A priest as a spiritual leader must always care for his sheep. He must keep in his mind some of the main tasks like promoting confidence, reliability and hope to the people who approach him, so that people might share the problems more freely and he can then guide them thorough the word of God. The animator’s presence in the midst of the poor in spirit creates confidence in them. A realization of deep trust erupts in them. This trust soon multiplies and leads to mutual understanding among the members in the community. Priest as a spiritual animator serves as a catalyst transforming the animated to create a new future. Faith is the driving force in the entire process of animation. One basic realization is that group attains God’s presence in their midst. It is faith that searches for deeper awareness of the situation and it is faith that motivates the person to get involved in action. Thus spiritual animation is goal-oriented processes aiming at making God’s rule come about in society.[62]
2.4 Jesus the Model of Servant Leadership
Jesus never gave himself the title ‘high priest’. He designated himself as the servant and the Shepherd who gives his life for the sheep. He was thus able to show his priestly ministry in its specific character i.e. service. The Gospel shows in clear terms that Jesus’ life was one of service. Luke presents Jesus as a servant from the beginning (Lk. 5, 32; 9, 23-24); John is even clear on the theme. Jesus sets the example by washing the feet of his disciples and asking them to do the same in remembrance of him (Jn. 13, 1-20). He is at the service of Kingdom of God which finds its expression in himself, freedom, love, justice, option for the poor; he brings about it through his healing, teaching and table fellowship. As a leader he spoke with authority, but this authority did not arise from his power or abilities instead he worked with the authority of God.[63] He gave himself even to the point of death. As a good shepherd, he laid down his life for his sheep. Jesus’ in his service of selfless love and in taking up his cross and dying, proved himself as the great servant and lover of people and the man for others, the man of self-giving love, the giver of a fuller and more abundant life (Jn. 10,11), the savior of the world.
Conclusion
Servant Leadership is not so much the exercise of power itself as the empowerment of others. Leaders are able to translate intentions into reality by aligning the energies of the organization behind an attractive goal. Servant Leader is a good example for his fellow workers. His service is the most appealing example and the most motivating factor that his coworkers will follow. Service is an attitude and behaviour. Its quality will make a difference. It is not just lip service or occasional appreciation or a written policy statement. It is a way of functioning with a servant attitude. The effecting leaders, therefore, are those who focus on:
Empowering their people by giving them clear responsibilities, communicating the significance of the job to be done, providing the opportunity for personal growth and skill development, recognizing the value and importance of each member of the team;
Freeing their people by utilizing their talents, ideas, insights and creative problem- solving skills; and
Serving their people by helping to contribute to their growth and development called “people-oriented quiet power”. When Leaders empower, free and serve their collaborators, the collaborators in turn will give them power, control and recognition.[64]
Pope John Paul 11 in his Apostolic Letter, novo Millennio Ineuente outlined “to make the Church the home and the school of communion,” the greatest challenge facing us in this millennium. Priest has to play a crucial task in the process. The role of a priest as a servant leader and community animator should be situated within this larger horizon of universal communion envisaged by the establishment of the “Kingdom of God. It is by making the Church the home and school of communion that we shall move towards the establishment of the kingdom.[65]
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CHAPTER 3
THE CHURCH: SERVANT OF THE KINGDOM
Introduction
The Church is often called building of God. The Lord Jesus Christ himself is the stone that the builders rejected but this same stone became the corner stone of the building. On this foundation Christ has built the Church in order to fulfill His promise. “The Church is produced by God’s direct action, and stands as kind of mediator between God and the world. God comes to the world through the Church, and she world likewise comes to God through the Church in so far as men believe the Church, join it, and obey its teachings.”[66] Therefore the Church exists for the Kingdom. The primary duty of the Church is to establish the Kingdom of God on earth where humanity will realize the salvific act of God in their day- to –day life. The son of man came to this world not to be served but to serve (Mt. 20:28). Any Church community must exist for service to others. This is its mission. “The Church’s mission derives its meaning from the mission of Christ: to bring life, and life overflowing (Jn. 10:10).”[67] In the same way the Church is at the disposal of service. She is like a mother. That is why the Church is called our mother. A mother serves without any discrimination or partiality under her divine protection. The Church protects us, guides us, and liberates us like a mother.
Jesus inaugurated the Church in which God’s reign is undertaken as its task. The Church is not the Kingdom and we never identify with the Kingdom.” The Church is subordinate to the Kingdom. All men are called to the Kingdom not all men are called to the Church.”[68] The Church a servant of the Kingdom of God is calling everybody to the Kingdom. Here the Church is not forcing anyone to become its member. The Church as a servant is serving without any discrimination, favoritism, and preconception. “The servant role of the Church consists in its dedication to the transformation of the world into the Kingdom.”[69] Jesus showed us great example. He himself became the servant of servants. He came to this world not only to proclaim the Good News to the poor but to serve, to heal, and to reconcile. He himself became a Good Samaritan. Looking at this great model, we “the people of God”, “the new Israel” had a great responsibility to serve our needy brethren.” The Church must be the body of Christ, the suffering servant, and hence the Church announces the coming of the Kingdom not only in word, through preaching and proclamation, but more particularly in work, in her ministry of suffering servant, of healing ….And the Lord was the ‘man for others,’ so must the Church be ‘the community for others.’[70]
3.1 The Church: Announcer of the Good News
After so many years of relentless work the Church should prove that the hope of liberation is being fulfilled. Church is always with the poor and the oppressed to fight against injustice and hatred and all sorts of evil practices that exist in the society and bring justice, peace, Equality, and love in the world. This is the Good News she should be concerned about. News is good when it brings joy and happiness as the outcome of an event. So consequently Good News for the poor would mean news that is helpful and encouraging to the poor,[71] and that is what the Church does. Thus Church is the announcer of the Good News. “To preach Good News to the poor is to take side with them against all oppression.”[72] Down the centuries we have experienced many men and women who sacrificed their lives for the cause of announcing the Good News to the poor. We hear lot of news about the atrocities committed against the Church. Many missionaries are being humiliated, threatened, persecuted and brutally killed for the sake of the Good News of the Kingdom, and many incidents are fresh in our memory. The Church’s primary duty is to announce the Good News to the poor. “By preaching this Good News of love the Church keeps the hope alive in the oppressed and enables them fight for justice.”[73] This may seem contradictory to the message of universal love, which the Church has received from Christ. But here there is no contradiction. The Church preaches the love of the Father for all human beings liberating them, and the oppressors we love by fighting them.[74] The Church not only announces the Good News but also shows interest to participate in the struggle of the poor, the oppressed, and the downtrodden. Liberation must be conceived not as being for the poor alone, bust as being for all, beginning with the very poorest and in the universalistic outlook of the poor.[75]
3.1.1 Methods of Announcing the Good News
We are able to announce the Good News through various ways. Firstly, we, the Christians should live an exemplary life. By looking at us others should get inspiration and motivation to transform his or her life. The Lord Jesus himself is the perfect model before us. So the people living in our community or society should experience through us another Christ’s love.
Secondly, we are capable of spreading the Good News through newsletters, magazines, monthly periodicals, Devotional audios and videocassettes in this modern world. Thirdly, we can also telecast some television programmes and radio programmes, which help to get the message of Jesus across to the public. All of these efforts are part of the mission of the Church to herald the Good News. Each of us must support them, Above all else, we each one has the responsibility to proclaim the Good News to those around us. How we go about in this project is a matter of concern. We do this best by living a joyful life in the Lord. We proclaim the Gospel to others when we show them that the Lord makes a difference in our lives. “When we are honest and loving, faithful to the commandments and the beatitudes, joyful about our faith then we are doing missionary work and we are sharing the Gospel with others. Good News is not something we keep to ourselves. It is something that our Lord commands us to share with others, to proclaim, and to herald. Our Lord’s voice in the world today is your voice.[76]
3.2 The Church: Denouncer of the Unjust Social Order
For many centuries mission was understood as the expansion of the Church. That is to say the verbal proclamation and preaching of the Gospel, which leads to baptism thereby, increasing the number of the members. Even today some think of mission in these terms. For such people the socio-cultural, political, earthly realities are outside the scope of evangelization. These people concerned about salvation of the soul and not of the whole person. However in recent times there has been a massive change in the understanding of mission.[77]
This change has started since the Second Vatican Council. The Church realized that mere preaching of the Good News is not enough; the Good News has to be put into practice according to the socio-religious-political situation. The spiritual aspect is also an essential aspect of the liberation of the people. Today liberation theology invites us for action against injustice, inequalities, and all oppressions. In this way the Church becomes the denouncer of the unjust social order. “As inequalities crop up, injustice will play havoc with those who are incompetent to rise to the occasion, theology should call attention to the significance of the option for the poor.”[78]
Jesus taught us to love one another as he has loved us. The Church is to defend man against injustice, exploitation etc, and fight against all these things. Thus Church eventually becomes part of history. Though the Church is a part pf history it always points to the Kingdom. It does not identify itself with any unjust system. “The Church helps to transform the society into the image of the Kingdom. The role of the Church is an educative one: dialogical sharing of a vision and living the vision itself in such a way that others also come to that vision and participate in these struggles for liberation. The Church is very critical about the unjust social order.”[79]
3.3 The Church: In the Service of the Kingdom
This is an important point to understand the Church’s mission for us and infact to everything in this world. Therefore serving the Kingdom of God is our way of fulfilling our Christian vocation. “The final events are grounded in the redemptive work of Christ and are anticipated in life, in faith, in hope in love, in word and in sacrament and in the Church itself, the repository of divine glory. Hence the Kingdom might well be defined as the redemptive presence of God actualized through the power of God’s reconciling spirit.”[80]
Christian vocation is serving the Kingdom of God. By doing service to the needy we are participating in the salvific act of God, whereby we are liberating our fellow brethren. “Man’s total and everlasting liberation depends on his service of the needy, here and now, upon earth.”[81] The Church is at the service of the Kingdom of God means that we as the followers of Christ have the primary duty to dedicate our lives to the service of our needy brothers and sisters. It requires certain amount of detachment from wealth, power and position, because of this wealth, power and position there can be a hindrance to the work of the service of the Kingdom. On the other hand, dreams of liberation “outside this world” and “after this life” have lost their attraction for us, for God has identified himself with the oppressed. It is in serving Jesus in our needy brothers and sisters that we genuinely prepare ourselves to meet him at the end of our lives.”[82] The Church renders her selfless and never exhausting service to fight against injustice in the society and bring back justice to the society where humanity will realize God’s rule on earth. Thus Church acts as an agent or a mediator between God and man.” The Church is an agent of social change or a servant Church. It is not concerned about being a agent of salvation, where the word is preached and the sacraments administered, or a community where Christ is encountered and people encounter one another; it is to be a group or agency charged with improving the quality of life in society.[83]
The Church’s mission is for the sake of the Kingdom. And that the Kingdom is God’s rule on earth. This consists of dong of His will at all times and everywhere and in everything. In other words, the Kingdom must always be understood as an invitation from God asking us to enter, to say ‘yes’, and to participate in His plan of sharing His life. Each and every one of us invited to give such a response of love. We have to be ready at any time to say yes to the Father of all creation.[84]
The Church has fully awakened to the reality of injustice in the society. When we look back to the history of the Church, we realize that she was not actively involved in the struggle against injustice. But today the Church recognizes this as a part and parcel of her mission. “In these days the Church cannot want to strive either by revolution or evolution, openly or secretly, for a religion political, theocracy or any kind of seizure of power. Its vocation is active diakonia in every form. Instead of setting up an “empire” of spiritual – unspiritual power, it has the opportunity of exercising an unconstrained and “non-violent ministry.”[85] It might be good to end this section with this interesting reflection of S.Kappen:
By inviting us to look to God who is beyond our absolute future, Jesus freed us from the tyranny of time. The future that is God relativists all the achievements of the past as well as the institutions, laws and customs, which condition out existence in the present. He thereby made us free for the future, for the working out of the mysterious plan of God in history. On the other hand, by proclaiming the reign of God as already emerging in the world, he showed the way to freedom from all false dualism – of this world and the other, of this age and the age beyond, of matter and spirit, and of the temporal and the eternal. He likewise liberated us from all utopian hopes, which, by focusing our thoughts on an imaginary beyond, defect our energies form the challenges of the real world.[86]
3.4 The Church as a Communion
Human beings are social beings by nature. Hence we cannot live in isolation. We form communities for our growth. Thus we can say that we are born into the human community, grow in community, and develop and discover language and meaning in community. In other words we are destined to live our whole life in a society or a community. Without community the individual enjoys neither life nor meaning. “Human community or society may function as a model of the Church. For the Church is a community where persons become involved in a set of human relationship. People are born into the community of the Church, grow in the community, participate in the rituals and viewpoints to the community, and find meaning in the community.”[87] This communitarian model of Church is important for our salvation. Our salvation comes through the community or society of the Church not as an individual. God’s word other forms of grace; forgiving presence of Christ and the power of reconciliation reside in the society. All these things we experience in the society or community of the Church, which means God works in and through community of the Church, and an individual cannot escape from them. “In other words, the offer of grace and salvation would proceed from God through the human community, and the human community itself would be the medium of this grace. The divine grace would be discerned in the human community’s concern for the welfare of the person, its dedication to justice and peace, its communication of moral values, its provisions for the worship of God, etc.”[88]
We experience the saving and loving grace of God in various ways. It may be in our dialogue with each other, concern about each other in society. But don’t make a list of ways in which God comes to us, that’s according to Hamer, ‘the Church is communion not merely in the sociological sense,’ “He distinguishes within the notion of communion between the horizontal and the vertical dimension. Communion in the sense of sociological group would be simply horizontal; it would be a matter of friendly relationships between man and man. What is distinctive to the Church, he maintains, is the vertical dimension of the divine life disclosed in the incarnate Christ and communicated to man through his spirit.”[89] The Church is a communion of communities where people gather together from different paths of life to pray to help each other and to share values and concern for the common good and a just society. They are inspired and guided by the Gospel values, grow in their interpersonal relationships and bring about larger fellowship.
The Church is a fellowship of man with God and with each other in Christ, and the Holy Spirit helps us in this fellowship. In the Church there is always unity, love, fraternity, fellowship and communion.[90]
Conclusion
The Church is the people of God. When we look into the Old Testament we see that God chose Israel for fulfilling his mission. Israel’s call was not a privilege but a responsibility. In the same way “the Church” is “the new Israel,” it has got its tasks to fulfill. “The Church is the new Israel, the new people of God. It has a role to play in God’s project of bringing about the Kingdom on earth. The Kingdom takes shape where men love each other and where people serve and strive for the universal brotherhood. The Church is to be an instrument of this universal communion. And the Church realizes itself only when it fulfills this mission.”[91]
CHAPTER-4
PRIEST: A SERVANT IN THE CHURCH
Introduction
The Servant Leadership in the Church is for service as friends and equals (Jn. 13,1-17) as a Jesus’ life was, and all the Gospels show in no unclear terms that Jesus’ life was one of service and that whoever wishes to follow him will have to be a servant of all. This service does not depend on the gender of a person, but on being a disciple of Jesus and is willing to serve the community. The church has to become more like the Servant master.[92]
Obviously the term ‘ Service’ is used in the Church and even the bishop of Rome calls himself a servant of the servants, but that is Service of un-equals of the high and low, of the haves and the have-nots.[93] The Priests as Servants will have to discover their true identity as servants of the Community not masters and lords. They will have to move away from a culture of command and control by threats and punishments to a culture of service and friendship as equals, answerable to the community. When our leaders accept that we all make mistakes and are ready to own them up, abandoning all false claims and legitimization process that goes on in every society, the Church will become more humane, more approachable, less threatening and more like the servants masters, and have a chance to become the kind of leaders Jesus envisaged. [94]
The priest’s task of establishing the Kingdom through servant leadership is a tough collaborative job. The Priest does not appreciate all power to himself, instead he wants all people of all faith to seek and carry out God’s will by themselves. The priest leads them, shows the way, guides and bears witness with his own life. Each one is given a servant role in the realization of this kingdom. This Service, some as Priests, others as teachers, leaders or in any other role, has to continue steadfastly, “Until we become the perfect human person, fully mature with the fullness of Christ himself”. In Servant Leadership the Priest does in his life the same self- emptying of the incarnation, passion and death. This Servant Leadership is the realization of the kingdom of God for all.[95] The following are the some of the qualities that the Priest has to have in his life.
4.1 Community Builder
The Priest is the Servant of the Church as communion, because in union with the Bishop and closely related to the presbyterate, he builds up the unity of the Church community in harmony of diverse, vocations, charismas and services.[96] “Servant leader is the one who knows the way, one who shows the way and one who goes the way.”[97] Priest as a leader has clear and specific goal to lead his community physically and spiritually. He develops plans and schedules for achieving goals as well as he assumes personal responsibility for implementing and following these plans and schedules.
The priest exercises the function of Christ the shepherd his, self- sacrificing service builds up the Church as the family of God (Po. 6). He must avoid falling into contradictory positions as a priest. He must exercise authority as service to empower the community. He must bring no barriers or division, but bring about reconciliation, and gather all people in to a brotherhood of unity. He is a discerner, facilitator and co-ordinator of the charisms and ministries within the community. He is a man of the people, a sensitive listener, a guide and counselor.[98] The Priest builds up, animates and presides over the community of faith functioning as leader. The priests are servants and their authority consisted in the pastoral care and leadedership of the people as is clear from 1 Peter. 5, 1-3 which says,
“Tend the flock of God that is in your care not by constraint, but not for shameful gain but with the generous heart, not as dominating over those in your charge but being example of the flock”.
As a minister of the Sacraments the priest renders the believing and sharing community acceptable to God and transforms it into a worshiping community. He thus enables it into live a spiritual life centered on the Eucharist, which is the most sublime expression, the source and summit of its Christian life and activity. Priest must be deeply committed to growth of each individual, recognizing the tremendous responsibilities to do everything within the power to nurture the spiritual and personal growth of each soul in the community.[99] He is at the service of the Kingdom; hence must contact people to get to know them, with no pre- occupation about the conversion on the community. His task is not just building up the Christian community but must reach out building up the eschatological community. Building the communities of the Kingdom is the primary task of the Christian priest.[100] As a leader the priest must remember the three needs of a community, they are: A sense of achieving a worthwhile goal, a working relationship with the members, and emotional satisfaction that comes from recognition, fellowship and security. Involvement gives recognition. The member feels being part of parish.[101]
4.2 A Man for All
The priest is not his own but he is for all. Every Priest is called to work in collaboration with all people of good will. Can a Priest be effective minister of God without considering the brothers and sisters belonging to the other religion? As servant leader the pilgrim community, the Priest needs to take the collaboration not only of his own catholic community but of all the people of good will irrespective of their religion. Priest is for all, he should not make any discrimination or difference between the poor and rich, black and white, caste and creed, and colour rather he should love every one equally. Like Jesus every priest must have a good rapport with the non Christians. Every Priest needs to cultivate deepest respect for all the people.[102]
Primarily the Priest is called to be a pastor, a good shepherd; a good shepherd cannot remain isolated from the community. He must become a compassionate mother by living in the minds of the people, emptying himself and taking the form of a servant. To express the solidarity of commitment to people and further is an essential constituent of priest because he is at the service of the community, he respects people and their rights and privileges, and he is neither above nor independent of the community. By respecting all he enables them to reach their God given goal.[103] He listens to the laity in fraternal spirit recognizes their experiences and competence in reading together the signs of the times. He gives his time and energy to his people to listen, console, encourage and to celebrate. He is available to them, he is brother among the brothers and sisters commissioned together to build the body of Christ[104]
4.3 Intercessor on behalf of the People of God
The Catholic Encyclopedia defines intercession as follows “To intercede is to go or come between two parties, to plead before one of them on behalf of the other”. The intercessor is “in between” the powerful and the needy, acting from below. It is an aspect of mediation. [105] In the Church, Priests participate in the mediation; therefore, they act in Christ’s name; when they celebrate the Eucharist this identification is such that they act in persona Christ, that is, as if they were Christ in person. As responding Christ the Priest is the Sacramental head of the community, the body of Christ.[106] The Priest is the mediator and intercessor between the people and God. Among his priorities interceding for the flock entrusted to his care occupies pride of place. He does it by offering gifts and sacrifices for the sins of the community. The author of the Letter to the Hebrews draws the attention of the readers that, “ for every high Priest chosen from among men is appointed to act on behalf of men in relation God, to offer gifts and sacrifices for sins” (Heb. 5,1). The priest is there to relate the people to their God. His role is to facilitate the human and divine rapport. He reminds them that they have an advocate an intercessor before the father: but if any one does sin, we have an advocate with the father, Jesus Christ the righteous” (1 Jn. 2, 1).
In fact the Priest takes the place of Jesus in this task of pleading for them. The Priest will also strengthen the communities as Jesus did.[107] When Priest intercedes for others, he is not doing something extra, he is just performing as sacrament. As a clock tells time so a priest mediates between God and his people, if the clock stops telling time it becomes useless thing, so it is with a Priest who does not intercede for the people.[108] Three qualities are usually ascribed to the intercessor: they are holiness, faithfulness and perseverance.[109]
4.4 Agent of Reconciliation
“If you forgive the sins of any, they are forgiven: if you retain the sins of any, they are retained (Jn. 20, 22).”
Christ consequently gave the grace to the Priest to be forgiven and made whole, along with that He also gave them the power to forgive. This is the task that the Priest will continue to do.[110] As administer of the Sacrament of Reconciliation: a priest is called to experience this Reconciliation and the efforts of it (peace, joy and tranquility) first and foremost in his very personal life. Only he can reconcile with God and with people, whom he is called to serve, he can become an adequate sign of God’s reconciling love. The words of Gregory Nazianzen “before purifying others they must purify themselves”, to instruct others they must be instructed; they have to become light in order to illuminate and become closer to God in order to bring others closer to him, they have to be sanctified in order to sanctify.[111]
The minister of reconciliation who imparts forgiveness to others is to be ever willing to forgive personal insults and injuries that are bound to come his way during the course of his inter mingling with the people entrusted to his care. [112]
4.5 Solidarity with the Poor
It is evident from Jesus’ very first proclamation at Nazareth “the Spirit of Lord is upon me because he has anointed me to preach the Good News to the poor. He has sent me to proclaim, release to the Captives and recovery of slight to the blind, to set free those who are oppressed, to proclaim the Jubilee of the Lord”(Lk. 4, 18-19). In the Bible, the poverty is not seen as a natural condition but as a result of oppression. Jesus saw the poor as oppressed and pronounces blessings on the poor and woes to the rich.[113] Soares Prabhu distinguishes two elements in Jesus’ response to the poor. “1) Jesus identifies himself with the poor. 2) In order to show them an active and effective concern, such a concern looks to the ending of their social poverty, while calling for a spiritual poverty that will set them and their rich exploiters free from wealth the compulsive urge to possess together. [114] Pope John Paul II maintains that genuine development must be understood in terms of solidarity. He says “Solidarity is a firm and preserving determination to commit oneself to the common good, that is to say, to the good of all, it is a commitment to the good of one’s neighbor with readiness in the Gospel sense, to ‘lose oneself’ for the sake of the other instead of exploiting him, to ‘serve him’ instead of oppressing him for one’s own advantage”[115].
The Poverty of the every Priest is a promise to be in solidarity with the poor. This solidarity is born of one’s love for them, and so one wants to share their condition. This enables us to be with them, to awaken in them a new consciousness of their rights, of the injustice done to them and of God’s plan in their favour. The priest as an a awakened person among the sufferers can help to lead others to a new consciousness.[116] That is the way every Priest needs to do and make choice as Jesus made choice for the solidarity with the poor. One does not go out to the poor as a ‘giver’, ‘benefactor’ but reaches out to them moved by compassion and a desirer to learn from them. By meeting the poor, one is challenged in one’s being human: if a person is left unaffected by the suffering of one’s fellow human being, as Priests we have the greater responsibilities to take care of those people.
In approaching the poor, one does not go out of self seeking, as we normally approach another, but in self emptying, to learn from the other and to be touched by the other. The priest is deeply within the community of human experience the condition of the people especially of the poor and powerless. He is not set apart from them but deeply within the community of men and women, especially the poor and the deprived.[117] This empowering the poor and the oppressed is not done as an outsider, but as one who has experienced their condition, and so would want them to move out of that situation to one that is willed by God, namely of sharing God’s earth.[118]
Conclusion
Here I have presented a list of qualities which are essential for an effective priestly ministry. They are, Priest: community builder, he is man for all, he is an intercessor on behalf of the people of God, an agent of reconciliation, and solidarity with the poor. Priest is invited to be a victim for the sake of the community and is ready to forgo his rights for the people. He prays for his peoples good fortunes and good way of life. He preaches, teaches, and heals. As a servant of the people he shares the Word of God and is willing to lay down his life daily as an expression of his loving service. He keeps in touch with the congregation through frequent pastoral visits. He has a constant preoccupation for the consolidation of the faith of the people entrusted to his care. Here priest appreciates his co-workers and collaborators and learns from his flock. He is ever compassionate, sympathetic and sensitive. As a servant leader he resembles Jesus in his life style. St. Paul could rightfully say, “Be imitators of me as I am of Christ” (1 Cor. 11, 1).
GENERAL CONCLUSION
The Priests are the Servant Leaders called into a Community with the role of Apostle and the task of witnessing (Acts 1, 21-22). The Priest is given the responsibility of connecting communities. He is the witness of his community and makes Christ contemporary with all God’s people. The Priest publicly has received through Christ’s body the power of the Word, witness and worship. Therefore, the fundamental service is that of announcing the word and action what and where the community is. The Priest needs to have skill and willingness of a faithful servant. He has to be free to be a seeker, an interpreter and a uniter. His prophetic role is that of a watchman who tells the Church to be free in order to see what and where it is. This can be a weighty and intensely painful responsibility taken up by the Priest for the sake of the people and for the growth of the Church.
Servant leadership is a process of transforming oneself which in turn enables the Priest to transform others. It is in short, a personal, one to one and team leadership. He builds bridges between the God and human concerns. The success of servant leadership depends on having a clear picture of the situation: its mission, how it is carried out. Servant leadership shows that each one is unique. The Priest is there to serve, not to be served, there exists reciprocal trust and sense of belonging through humble service with responsibility, efficiency and self esteem. A priest cannot proclaim Christ effectively if he is too anxious and busy guarding His body (Church). The whole process of priestly ministry makes one to see this present world joyfully and consistently in the light of God’s active presence. His main task is essentially to proclaim the word in the world and tell the people who they are in God’s presence. He does this through daily interactions with human beings reconciling them with God.
Finally here I would like to emphasize more and say that the Priest is the builder of the community by acting as a mediator between God and people, a man for all and agent of reconciliation. At the time of ordination he receives the power of leading his flock under the guidance of the Bishop. Priestly leadership demands challenges and self-sacrifice. Time may occur for one even to sacrifice his own life for the sake of his people. Priestly leadership involves service, service in love. We have an example of Christ who emptied himself, by taking the form of a servant. If every Priest closely follows Christ’s standards of selfless service, we will witness changes within our own organizational structures and in our own relationship with all. Today the Priest is called to reflect the Priesthood of Christ, to serve the Priesthood of the people of God. Priest is to dispense God’s Grace so that the Church afresh is set free to speak for God in Christ.
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Appendix
PRAYER FOR PRIESTS
“Lord Jesus, Chief shepherd of the flock,
We pray that in the great love and mercy of your Heart
That you attend to all the needs of your priests-shepherds through out the world.
We ask that you draw back to your heart all those Priests
Who have seriously strayed away from your path,
That you rekindle the desire for holiness in the hearts of those Priests
Who have become lukewarm,
And that you continue to give your fervent Priests the desire for the highest holiness.
United with your heart and Mary’s heart,
We ask that you take this petition to your heavenly Father in the unity of the Holy Spirit.
Amen.”
By Fr. Edward Carter, S.J.
TABLE OF CONTENTS
ACKNOWLEDGEMENT……………………………………………….……………...ii
TABLE OF CONTENTS………………………………………………………………………...…..iii
ABBREVIATIONS…………………………………………………………………........v
GENERAL INTRODUCTION.. 1
CHAPTER-1
MEANING OF CHRISTIAN PRIESTHOOD.. 3
Introduction. 3
1.1 Etymology. 3
1.2 Concept of Priesthood. 4
1.3 Priesthood in the Old Testament 5
1.4 Priesthood in the New Testament 7
1.5 Priesthood of Jesus. 8
1.5.1 Priest in the Order of Melchizedek. 9
1.5.2 Concept of Common Priesthood and Ministerial Priesthood. 10
1.5.3 Images of Priest in Jesus. 11
1.6 The Role of Priest in Today’s World. 18
Conclusion. 19
CHAPTER-2
PRIEST AS A SERVANT LEADERSHIP. 20
Introduction. 20
2.1. Etymology. 21
2.2. Concept of Servant in the Gospel of John. 22
2.3. Characteristics of Servant Leadership. 22
2.3.1 Service. 22
2.3.2 Listening. 23
2.3.3 Shared Vision. 24
2.3.4 Collaborative Leadership. 24
2.3.5 Goal Orientation. 25
2.3.6 Spiritual Guidance. 25
2.3.7 Spiritual Animator 26
2.4 Jesus the Model of Servant Leadership. 26
Conclusion. 27
CHAPTER -3
THE CHURCH: SERVANT OF THE KINGDOM... 29
Introduction. 29
3.1 The Church: Announcer of the Good News. 30
3.1.1 Methods of Announcing the Good News. 31
3.2 The Church: Denouncer of the Unjust Social Order 32
3.3 The Church: In the Service of the Kingdom.. 33
3.4 The Church as a Communion. 34
Conclusion. 36
CHAPTER-4
PRIEST: A SERVANT IN THE CHURCH.. 37
Introduction. 37
4.1 Community Builder 38
4.2 A Man for All 39
4.3 Intercessor on behalf of the People of God. 40
4.4 Agent of Reconciliation. 41
4.5 Solidarity with the Poor 41
Conclusion. 43
GENERAL CONCLUSION.. 44
BIBLIOGRAPHY.. 46
APPENDIX…………………………………………………………………………...…52
[1] Pauly Kannookadan, ed., The Ministry and life of priests of the Syro- Malabar Church, Thomas Christian heritage: Journal of Syro- Malabar Liturgical Research, Vol- 2, no.3 (21 November 2009), 4.
[2] Cf. George Soares Prabhu, “Christian Priesthood in India Today,” Vidya Jyothi Journal of Theological Reflection (February 1992): 61.
[3] Cf. Clarence Srambical, Unpublished class Notes: “Theology of Ministries” (Ashta: Khrist Premalaya Regional Theologate, 2009), 6.
[4] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church in the Modern World Lumen Gentium, 21 November 1964, n. 28, in Vatican Council II : Conciliar and Post Conciliar Documents, Vatican Collection, Vol. I, ed., Austin Flannery (St. Paul’s Publications, 2004), 349.
[5] Cf. Joe Grech, “The Charism of Priesthood and the Charismatic Renewal,” Christindia Vol. III (March 2004), 18-19.
[6] Ibid., 21.
[7] Ibid., 22.
[8] Cf. P.E. Dinter, The Changing Priesthood from the Bible to 21st Century (Texas: Word Books Publications, 1996), 25.
[9] Cf. P.E. Dinter, The Changing Priesthood from the Bible to 21st Century, 26.
[10] Ibid., 27.
[11] Ibid., 28.
[12] Cf. P.E. Dinter, The Changing Priesthood from the Bible to 21st Century, 29.
[13] Ibid., 36.
[14] Cf. M. Richard, A People of Priest: The Ministry of the Catholic Church (London: Francisco Publications, 1995), 21-25.
[15] Cf. P.E. Dinter The Changing Priesthood from the Bible to 21st century,, 37.
[16] Cf. Hans Kung, The Church (Wellwood: Paul’s Publications, 1995), 364-371.
[17] Cf. P.E. Fink, ed. The New Dictionary of Sacramental Worship (Collegeville, 1990), s.v. “Sacrament of Orders “, by P. McGoldrick.
[18] Cf. K. Rahner Sacramentum Mundi, ed., Vol. 5, Priest (Bangalore: Theological Publications in India, 1989), 98.
[19] Ibid., 99.
[20] Ibid., 100.
[21] Cf. W. Stockums, The Priesthood (London: Francisco Publications, 1947), 89.
[22] Cf. P.E. Dinter, The Changing Priesthood from the Bible to 21st Century, 29.
[23] Ibid., 30.
[24] Cf. Clarence Srambical, Unpublished class Notes: “Theology of Ministries” (Ashta: Khrist Premalaya Regional Theologate, 2009), 11.
[25] Cf. George Soares Prabhu, “Christian Priesthood in India Today,” Vidya Jyothi Journal of Theological Reflection (February 1992), 7-9.
[26] Cf. Jose Tharayil, Priest of Christ ( Alwaye: Pontifical Institute Publications, 1995), 173-174.
[27] Ibid., 174.
[28] Cf. F. A. Vamhoye, Our Priest is Christ (Mumbai: St. Paul’s Publications, 1977), 36.
[29] Cf. Jean Galot, Theology of Priesthood (U.S.A: Ignatius Press, 1986), 167-68.
[30] Cf, Finbarr B. Connolly, Growth in Priesthood (Bangalore: Asian Trading Corporation, 1986), 36-37.
[31] Ibid., 38.
[32] Cf. Anthony D’ Souza, Leader for Today Hope for Tomorrow ( Bombay: Pauline Publications, 2001), 11-15.
[33] Ibid., 17.
[34] Ibid., 18.
[35] Cf. Ack Mc Aedles, Jesus: The Man And the Message ( Dublin: The Columbia Press, 1997), 77-82.
[36] Cf. Finbarr B. Connolly, 41-42.
[37] Ibid., 43.
[38] Cf. Jim Mc Manus, The Healing Power of the Sacraments ( Indiana: Ave Maria Press, 1984), 85-106.
[39] Ibid., 107.
[40] Cf. Thomas Aquinas, Summa Theologia, Vol. 56, One Mediator (3a, 16-26), Translated by David Bourke (London: Blackfriars, Eyre and Spottiswoode, 1963), 143.
[41] Ibid., 144.
[42] Cf. Finbarr B. Connollt, 39.
[43] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church in the Modern World Lumen Gentium, 21 November 1964, n. 28, in Vatican Council 11: Conciliar and Post Conciliar Documents, Vatican Collection, Vol. 1, ed. Austin Flannery (St. Paul’s Publications, 2004), 349.
[44] Cf. Vincent K. Peter, “Ministerial Spirituality of Communion,” Indian Journal of Spirituality (March, 1998): 88.
[45] Cf. Karl Rahner, ed., “Sacramentum Mundi,” Priest, Vol.5 (Bangalore: Theological Publications in India, 1989): 98.
[46] Cf. E. John Kulandai, “Revisioning Catholic Priesthood: Theological and Pastoral Response to Today’s Challenge,” With the letter of Pope Benedict XVI on the year of Priests, India: CCBI Centre, Bangaluru, (2009): 145.
[47] A.S. Hornby, Oxford Advanced Dictionary (Bombay: Oxford University Press, 1974), 478.
[48] Dictionary of Bible, 1984, s.v. “ Leadership”
[49] Cf . Joseph Mattam, The Religious life: Within a Christian vision of Reality (Gujarat: Anand Press, 2007), 86-87.
[50] Cf. E. John Kulandai, “Revisioning Catholic Priesthood: Theological and Pastoral Response to Today’s Challenge,” With the letter of Pope Benedict XVI on the year of Priests, India: CCBI Centre, Bangaluru, (2009): 148.
[51] E. John Kulandai, 149.
[52] Cf. G.E. Gill, Call to Ministry and Mission (Bangalore: St.Paul Publications, 1993), 157.
[53] Cf. Loughlan Sofield and H. Kuhn, The Collaborative Leader (Indian: Pauline Publications 1985), 53-67.
[54] Cf. Felix. Podimattam, The Priest: 21st Century Perspectives ( Delhi: Mayur Vihar Press, 2008), 234.
[55] Cf. Thomas Lone C.M, The Priesthood: Theological Reflections on Ministry (Dublin: The Columbia Press, 1993), 48.
[56] Ibid., 59.
[57] Ibid., 62.
[58] G.E. Gill, 157.
[59] Cf. George Kaitholil, Make Leadership Your Target ( Bombay: Betrter Yourself Books Publications, 1994), 46-48.
[60] Cf. John Ponnore, 282-283.
[61] Cf. Vincent K Peter, 88-99.
[62] Cf. Loyghlon, Sofield and H. Kuhn, The Collaboration Leader, (India: Pauline Publication, 1985), 47-49
[63] C.f. Mattam, Joseph, “Priests for Today”, Vidya Jyoti, Vol.5, n.1 (February 2007): 110-120.
[64] Cf. E. John Kulandai, “Revisioning Catholic Priesthood: ‘Theological and pastoral response to today’s Challenge,” with the letter of Pope Benedict XVI on the Year of Priests, India: CCBI Centre, Bangaluru, (2009): 148.
[65] Francis Scaria, “Missionary Priesthood in the context of Central India: Priest as Community Animator,” Khristprem, Vol.2 (Indore: Sat Prachar Press, 2009): 110.
[66] Cf. Avery Dulles, Models of the Church (Ireland: Gill and Macmillan Ltd., 1988), 89.
[67] Cf. Leonardo Boff, New Evangelization: Good News to the poor (New York: Orbis Books, 1991), 90.
[68] Cf. Kurian Kunnumpuram, “Evangelization in India Today” In Human Liberation in the Indian Context, (Pune: Students’ Council Jnana-Deepa Vidypeeth, 1983), 193.
[69] Cf. Avery Dulles, 100.
[70] Ibid., 92-93.
[71] Cf. Albert Nolan, Jesus Before Christianity (London: Darton Longman and Todd Ltd, 1977), 56.
[72] Cf. George Nellissery, “The Church in the Context of an Option for the Poor,” In Human Liberation in the Indian Context (Pune: Students’ Council Jnana-Deepa Vidypeeth, 1983), 194.
[73] Ibid., 194
[74] Cf. Ibid., 194.
[75] Cf. Leonard Boff, 50.
[76] Cf.Michael Pennock, Your Church and You: History and Images of Catholicism ( Notre Dame: Ave Maria Press, 1983), 103.
[77] Cf. Joseph Mattam and Sebastian Kim, eds., Mission Trends Today: Historical and Theological Perspectives (Bandra: St. Paul’s Publications, 1997), 55.
[78] Cf. Thomas Kochuthara, Dialogue and Liberation: Indian Theology between the Local and the Global (New Delhi: Intercultural Publications Ltd, 2001), 189.
[79] Cf. George Nellissery, 195.
[80] Cf. Angelo Fernandes, The Christian Way Today ( Anand: Gujarat Sahitya Prakash, 1987), 149.
[81] Cf. John Desrochers, Christ The Liberator (Bangalore: CSA Publications, 1977), 35.
[82] Ibid., 228.
[83] Cf. Angelo Fernandes, 153.
[84] Cf. Ibid., 154.
[85] Cf. Hans Kung, On Being a Christian, trans. Edward Quinn (Bungay: William Collins Sons and Co. Ltd., 1978), 505.
[86] John Desrochers, 229.
[87] Cf. Jerome P. Theisen, The Ultimate Church and the Promise of Salvation (Minnesota: St. John’s University Press, 1976), 138.
[88] Ibid., 139.
[89] Avery Dulles, 49-50.
[90] George Nellissery, 191.
[91] Ibid., 192.
[92] Cf. Joseph Mattam, “Priests’ or Servant Leaders?,” East Asian Pastoral Review, Vol. 46 n.3 (November 2009): 213.
[93] Ibid., 216.
[94] Ibid., 217.
[95] Cf. Soroj Mullick, “Emerging Challenges for Priests,” East Asian pastoral Review, Vol. 46, n.3 (November 2009): 254.
[96] Cf. Fracis Scaria, Missionary in the context of Central India:Priest as Community Animato Khristprem (2009): 98.
[97] Cf. Bevil Bramwell, “Vatican II Vision of the Church as a Community”, The Priest Vol.59 (June 2003): 37.
[98] Cf. Jose Varickaseril, “Chapter of Priestly Formation for India,” Catholic Bishop’s Conference of India, (May 2005): 7.
[99] Cf. Vargheese Alangaram, Christ of the Asian people Towards An Asian Contextual Christology (Bangalore: Asian Trading corperation, 1999), 156.
[100] Fracis Scaria, 100.
[101] Cf. C.P. Varkey, Authority its Use and Abuse ( Mumbai: St. Paul’s Publications, 2001), 225-232.
[102] C.f. Alangaram, 158.
[103] Cf. Soroj mullick, “Emerging Challenges for Priests: A Youth pastoral Theological Catechetical Journal,” Kristu Jyoti, Vol. 25 (December 2009): 269.
[104] Ibid., 270.
[105] Cf. Felipe Gomez, “Priest as Intercessor,” East Asian pastoral Review, 46, n., 3 (2009): 295.
[106] Ibid., 296.
[107] Cf. Jose Varickaseril, “Priestly Disposition: A Biblical perspective,” Mission Today, Vol. 22, n. 3 (July 2010): 238.
[108] Felipe Gomez, 299.
[109] Ibid., 301.
[110] Jose Varickaseril, 239.
[111] Cf. K.J. Thomas, An Introduction to Ministries in the Church: St. Peter’s Guide Book Series 11Bangalore,” St. Peter’s Pontifical Institute Publications (2007): 62.
[112] Cf. Kurien Kunnumpuram, “The Challenges Priests face in India Today: Pune Journal of Religious Studies,” Jnanadeep, Vol.13, n. 1 (January 2010): 68.
[113] Cf. L. Stanislaus, Liberative Mission of the Church Among Dalit Christians (New Delhi: ISPCK, 1999), 156.
[114] Ibid., 157.
[115] Cf. Joseph Mattam, The Religious life: Within a Christian Vision of Reality (Gujarat: Anand Press, 2007), 150
[116] Ibid., 151.
[117] Cf. Joseph Mattam, Unpublished class Notes: “Priest for Today”, (Ashta: Khrist Premalaya Regional Theologate, 2008), 7.
[118] Cf. Joseph Mattam, 153.
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