Spirituality of Priesthood:
In the Light of the Study, a Search into the Roots of the Christian Spirituality, Specifically of Priestly Spirituality and its Praxis in the Context of the Diocese of Kottar
1. INTRODUCTION
Spirituality[1] is the profound inner experience of a person with God and fellow human beings. It does not restrict itself to religious and inner life alone. It expands its horizon to God and to fellow men, even to the whole of the creation. Thus it refers to the whole being of a person. Spirituality in connection with Christianity means, “the faith-life in the relationship of the person with God in Christ through the power of the Holy Spirit within the believing community”.[2] Therefore Christian spirituality essentially consists in a person-to-person relationship with God and man.[3] This paper explains the various aspects of spirituality of the priesthood in the light of the study, and the exercising of the priestly spirituality in the context of my diocese.
2. GENERAL REMARKS
2.1 PHILOSOPHICAL BASE
Human person is a paradox by nature, because as a corporal, man is subject to all the laws of matter, and as a spiritual, man is capable of assimilating everything into himself - open both vertically and horizontally. The evidence of the spiritual nature of man stems from the experience of the person’s transcendence in action. Therefore, man cannot, but to extend solidarity. This “reaching the other” both vertically and horizontally is limitless, endless, and so, only God can give rest to it.[4] Thus Christian spirituality has a strong philosophical base too.
2.2 FIRST TESTAMENT
In the First Testament, the idea of “the love of God and of neighbour” originates from the “covenant relationship” between God and man, in the history of the people of Israel. The God of the First Testament self initiatively reveals himself through a covenant, which deserves commitment to the self-initiator, and the obedience to the commandment that he gives. The classical text that demands total love for the Lord is, “Here O Israel! Lord our God is one Lord; and you shall love the Lord your God with all your hearts, with all your soul and with all your might” (Deut 6:4-5).[5] The other significant text, which equally emphasises the love of neighbour is, “You shall love your neighbour as yourself” (Lev 19:18b). Recalling the experience of the exile in Egypt, the First Testament boldly affirms even to love the strangers (cf. Lev 19:34; Deut 10:19). There is also an unusual imperative that compels those who hate the enemies to love (cf. 2 Sam 19:60).
2.3 SECOND TESTAMENT
The Second Testament undoubtedly reaffirms the “love of God and of neighbour” of the First Testament, and even proceeds to interpret radically. Jesus specially expresses this, in an “antithetical statement” - “it is said”, but “I tell you” (cf. Mt 5:20-40). The whole of the teachings of the Synoptic Gospels can be summarized in the greatest commandment: “You shall love the Lord your God with all your hearts, and with all your souls and with all your minds. This is the greatest and the first commandment. And the second is like it; you shall love your neighbour as yourself”.[6] The love of neighbour and even of enemies is again affirmed in the Synoptic Gospels.[7] In the Gospel of John, this is personalized in Jesus and pronounced as his personal commandment as, “A new commandment I give to you that you love one another; even as I have loved you that you also love one another. By this all men will know that you are my disciples, if you have love for one another” (Jn 13:34-35, cf. 15:9,12,17).[8] The Johannine epistles also make repeated exhortations to “love one another”.[9] The Pauline epistles boldly assert that, “without love, a person is nothing (cf. 1Cor 13:3b), and places “love” as the greatest of the supernatural virtues (cf. 1Cor 13:13). The other writings especially the Acts of the Apostles speak of the early Christian communities of love, where the real fellowship was present (cf. Acts 2:44-45; 4:32-35). Thus the Second Testament restates the First Testament formula and emphasizes that the criterion for the love of God is, “love of the other”.
2.4 TEACHING OF THE CHURCH
The Conciliar teachings too, basing on the biblical principle pronounce “the love of God and man”. The Dogmatic Constitution, Lumen Gentium calls everyone to holiness by, “doing the will of God in everything, everyone may wholeheartedly devote themselves to the glory and to the services of the neighbour” (LG 40).[10] It once again recalls the “double commandment of the Lord” to stress the essential content of the Christian spirituality (cf. LG 40).[11] The Pastoral Constitution, Gaudium et Spes, earnestly depicts the solidarity of the church with the whole human family saying: “The joy and hope, the grief and anguish of the men of our time, especially of those who are poor or afflicted in any way, are the joy and hope, the grief and anguish of the followers of Christ as well” (GS 1).[12] The inseparability of “the love of God and neighbour is repeatedly told: “Love of God and of one’s neighbour, then is the first and greatest commandment. Scripture teaches us that love of God cannot be separated from love of one’s neighbour” (GS 24).[13] The Synod of Bishops, Convenients ex Universo (Justice in the World), focuses Christ as the model of uniting man to God, and man to the other, through his action and teaching,[14] because he identified himself with the least and claimed - “As you did it to one of the least of these my brethren, you did it to me”.[15] Dominicae Cenae of John Paul II, in the context of Eucharist, challenges everyone – “If our Eucharist worship is authentic, it must make us grow in awareness of the dignity of each person. The awareness of that dignity becomes the deepest motive of our relationship with our neighbour” (DC 6).[16] Christian Spirituality consists in the inseparable person-to-person relationship to God and man, which is highly biblical (cf. Mt 22:37-40; Mk 12:29-31; Lk 10:26-28; Jn 15:9,12,17), philosophically grounded, and theologically sound (cf. LG 1,40; GS 1,24,28; DC 6). Therefore over emphasis of “an aspect” as “the whole and sole” will only bring in schools of spirituality, as it has happened in the post Vatican Indian context - the heavenly Ashramites and the worldly utopian Social Activists. Hence, Christian spirituality is essentially love, directed towards God, man, even to the whole of the universe. This is the foundation for the faithful of Christ, including the pope, bishop, priests, deacons, and the laity. But the specific elements proper to the priests are built upon the Christian spirituality, according to one’s charism and style of life in the Lord. Here, in the following, let us focus the spirituality specific to the vocation of priesthood.
3. THE SPIRITUALITY OF THE PRIESTHOOD [17]
Spirituality can also refer to the attitudes of mind, one has towards the ethical or moral codes or standards or values or the norms observed in the society for the sake of the common good. Spirituality is constantly aware in the presence of God. The concept of spirituality is not restricted to any particular religion. It applies to any person who has a belief in the divine or transcendence and fashions a life style according one’s religious convictions. Spirituality goes beyond the boundaries of religion because it is a life strictly according to the spirit. True spirituality unites people and not other wise. Hence, spirituality may be described as the art of living wisely, lovingly and responsibly in our concrete setting with all its beauty and pain. Spirituality is the way in which we relate with God, with one another, with our deepest selves and with the cosmos. Spiritual life is to live in God’s presence doing his will. This gives some glimpses of the spirituality of the priest of Christ.
3.1 PRIESTS OF CHRIST
Pope John Paul II says, “You are ontologically configured to Christ the priest head and shepherd, which is why we can say in all truth with the whole tradition that every priest alter Christus. Take holy pride in being called and be specially humble before so great our dignity in the awareness of your human weakness”.[18] The priest is some one who lives with the people and becomes a part of their life. Almost every element of his spirituality flows from this one inescapable fact. The priest does not have a call apart from the people of God whom he serves. He lives among them and the life of a priest and of the people whom he serves becomes intertwine. Thus the spirituality of the priesthood is closely connected with role proper to them. In other words, the triple functions of the priesthood summarises the spirituality proper to it.
3.2 THE PRIESTLY FUNCTIONS
The priestly spirituality can be derived from the triple functions of the ministerial priesthood, because they are the pillars of the priestly life, without which the priestly existence would be meaningless and bogus. They are summarized as:
1. Preaching the Word of God
2. Sanctifying the people through sacraments
3. Leader of the community
3.2.1 Proclaiming the Word of God
Preaching the word of God is an important function of a priest. The lord has chosen him and anointed to send to proclaim the gospel. In a particular way the priest have the duty to preach the word of God. The priest is chosen consecrated and sent to make evident the presence of Christ among the people. Priests are the authentic representatives and messengers of the word of God. We see this in Jesus, who started his ministry by proclaiming “the spirit of the lord upon me, because he has anointed me to bring good news to the poor…” (Lk 4:18). He ended his ministry by telling his disciples “go in to the whole world and proclaim the good news to the whole world” (Mk 16:15). The alpha and omega of Jesus’ ministry is preaching. The priests are called to continue the ministry of Jesus. So they should constantly strive to make preaching part and parcel of their life in season and out of season.
3.2.2 Administering the Sacraments
The sacraments[19] are characterized as symbolic actions performed by the Church which express and nourish the faith, give worship to God and sanctify men. They are the vital actions of the liturgy of the Catholic Church: Baptism, Confirmation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony which essentially aim to sanctify men, to build up the body of Christ, and give worship to God (cf. SC 59). Priest is an instrument of Jesus. He carries out the actions of Jesus. The sacraments are the privileged moments in communicating the divine life to the people. He carries out his mission. Through the administration of the sacraments Jesus allows his priests to act in his name. The more they administer the sacraments, the more pure they become. Therefore, the administering of the sacraments in the name of Jesus Christ, makes the priests more and more holy as the Vatican Council II proclaims: Priestly sanctification comes essentially in and through the ministry of the church and from the spirit of Christ. The means of sanctification therefore are recollection, meditation of the word of God, prayer, celebrating sacraments, administering the sacraments, service to the community, contemplation and examination of conscience etc. (cf. PO 12-13; LG 41). Priestly sanctification also lies in the practice of humility, obedience, chastity and poverty, which are essential requirements for a fruitful ministry (cf. PO15-17). Above all, the priestly sanctity emanates from the supreme virtue of pastoral charity.
3.2.3 Shepherding the Community
This is the essence of a priest’s charism. The priest is someone who lives with the people and each becomes a part of other’s life. The priest does not have a call apart from the people of God whom he serves. The life among his people is an integral part of his spirituality and the way in which God is revealed to him. In living among the people, a priest may function in a variety of roles, such as counsellor, administrator, civil rights advocate or teacher in addition to his most common role as pastor. His ministry ultimately points to the presence of Christ and the gospel. As the scriptural metaphor suggests, he is meant to be a spiritual leaven in the community. How the priest lives his life among the people is his most important homily. Priest is a shepherd, guide and builder of the community. His leadership must unite the people. A good leadership always unites and never divides. Being a good leader the priest also is called to lead an exemplary life.
4. THEOLOGICAL ASPECTS OF PRIESTLY SPIRITUALITY[20]
4.1 CHRISTOLOGICAL DIMENSION
The priest becomes an extension of Jesus in the world. He is the human expression of Christ in the time and space. It is through him that Jesus speaks and ministers. The priest is another Christ; hence Jesus will reach as far as the priest’s feet will take him. Since he is the other Christ, he is expected to do what Jesus did as the following biblical texts would explain: His words were grace, truth and life (Jn 6:68); He was very transparent (Mt 26:55); He never compromised his principles (Jn 6:67); Jesus never imposed his authority on anybody (Lk 4:4-8); He spoke with authority (Lk 4:10); Jesus went to the people (Lk 4:42-44); He never used words, which would hurt poor (Mt 5:22); He never tried to become centre of attraction (Jn 6:15); He never uttered lies (Jn 8:37); He was never proud of his performances (Lk 8:56); He showed them way to heaven (Mk 10:17-18); Jesus never hesitated to hold on to his conviction (Lk 13:31-32).
4.1.1 Configuration with Jesus
The life of a priest has to convey the pattern of thinking and acting proper to Jesus Christ whose authority he shares. We are doing God’s work. We need to work according to the mind of the employer. Configuring to the figure of Jesus involves a profound imitation and living out of the virtues and attitudes of Jesus.
4.1.2 Humility
Humility means moving from self-sufficiency to God’s sufficiency. This virtue helps one to see all things in God and God in all things. Jesus obeyed the will of his Father even unto the death on the cross. Thus a priest also should be obedient to his superiors, namely the bishop of his diocese.
4.1.3 Special Friendship
We have to link our mind and heart, to the mind and heart of the Lord in prayer. Most of the time, we remember the work of the Lord forgetting Lord of the work. We should go to our Lord in prayer. We should not wait until we get time to pray but we should find time to pray. Seminary timetable gives an excellent space for it. This could be followed in the pastoral ministry.
4.1.4 Radical Discipleship
A Disciple does not have an independent existence. He is dependent on the master. The task of disciple is to learn and listen from the master. Four Evangelists give us four aspects of the radical discipleship. They are: 1) John emphasizes a total commitment to Jesus. 2) For Matthew, it is learning from the master. 3) For Luke it is walking with the master. 4) For Mark it is suffering with the master.
4.2 ECCLESIAL DIMENSION
Our life, our behaviour should increase the glory of Jesus. The dedication of a priest is meaningful if there is a communion at various levels, viz. with his bishop, with his brother priests and with his own people. This is the ecclesial community. Therefore, collegiality with all the areas of life forms part of his spirituality. The priest must develop a deep love for the church. Hence, the spirituality of priesthood demands that priests always act in collegiality with his bishop and fellow priests, and not individually at any cost. This brings the concept of Unum Presbyterium.
4.2.1 Communion with Bishop
It is a part of the priestly spirituality that a priest maintains a warmth and cordial relationship with his bishop. He promises obedience and respect at his ordination. This implies that the priest cannot exercise his pastoral ministry and dedicate himself to the particular church meaningfully enough except through his communion with diocesan bishop. Therefore, the priest gives obedience to the diocesan bishop. Moreover, the bishop is not a boss, but an elder brother to all the priest of his diocese.
4.2.2 Communion with Brother Priests
The single goal of doing the ministry of the Lord should unite all priests together. The same Holy Spirit anoints every priest. So they live as one family. They are the administrators of the sacraments, which are the source of unity attained by deep relationship with God. The priests are expected to live in communion with each other in order to make their sacraments effective and fruitful. The priests live under one roof - the diocese and one bishop. They are to live as one priestly body.
It may be true that the priests are involved in different ministries but they are oriented towards one single goal of building the body of Christ. They should help each other in bringing the Kingdom of God to a near completion. No one who has offered oneself to follow Jesus will dare to live in isolation because it is the prayer of Jesus that all of us should live as one single body. We are aware of the difficulties, which priests face within the presbyterium or in the communities.
There are also human problems of priests living together having different food habits, cultural, educational background and emotional and intellectual needs. In spite of these differences, the presbyterium should be a place of belonging. A priest who does not feel that he belongs to the presbyterium is in grave spiritual danger. Belonging implies many things namely acceptance, caring, co-operation, a place of healing and growth. It means that the community respects the differences of each other, and appreciate the achievements of our brother priests. It also rejoices in the success of each other and shares in the sorrows too.
4.2.3 Communion with People
Living in parish means identification with the interests, needs, joys and sorrows of people, entrusted to the priest’s care. The priest will share the total concern of his people, not so much by giving material help but by just being present, by being a sign of God’s presence and love among them, by being a bridge builder, taking their offering to God and returning to them the divine blessing of which, he is the dispenser. The people whom he serves can be a cross. But more often they are a support and comfort.
A priest who is true to his vocation will eventually come to see in his people a community of friends to walk with him in his own journey through life. The spirituality of the pastoral priest cannot be considered apart from his loving relationship with the church. The priest must define himself not in terms of what he does for his people but in terms of his love for his people, the church. The priest expresses his dedication to his people through his pastoral ministry. The pastoral action is not a loveless, choiceless duty, performed because of mere obligation. Pastoral action is a self-gift by the pastor freely and lovingly offered. Finally the following things have to be kept in mind: A priest should not take everything to the heart. He should close his eyes to many things. No priest can have a criticism free life.
4.3 PERSONAL DIMENSION
4.3.1 Man of God
The priest of Christ has a personal experience of the divine. He has recaptured something of Jesus’ own experience of the Father’s ineffable love. He is joyously aware of his personal worth, because he believes that he is very precious in the eyes of God.
4.3.2 Man of Mission
It is the mission that gives meaning to his thoughts and imparts direction to his activities. The mission moulds his person and shapes his dreams. A Priest realizes that he is a man for others. His destiny is to be at the service of God. A Priest is called to be a channel of God’s love to his people. He is ever eager to perceive and point out the good in others. Thus, he builds up persons, by faith, hope, and love.
4.3.3 Community Builder
His mission is to gather the scattered children of God through the ministry of the word and sacraments. He has to demonstrate, by his words and actions, by his own very life, that sinful, selfish human beings can really love one another, that they can build true communities that promote the growth and happiness of all.
4.3.4 Seeker of Truth
He does not have all the answers. He is in constant search for the ever-widening horizons of life and reality. He is forward looking and forward moving. He refuses to be enslaved by the past and the present. He is a man of dialogue. He is willing to listen to and learn from the experience of the others. He is also tolerant by the virtue of love.
4.3.5 Healer
He participates in Jesus’ own healing mission. To his mind, sin and selfishness are at the root of the ills of humankind. They have not only affected the lives of human persons, but have vitiated the structures of human society. They have cursed the sad brokenness of men and women and the painful division in the human family. Here a Priest is God’s agent of peace and reconciliation. He is sent to call people to repentance and to proclaim God’ offer of forgiving love to sinful men and women
4.3.6 Priestly Celibacy
Celibacy denies the priest the companionship of a spouse and the support of children. This charism of living among the people takes him out of the Church. It is an essential gift offered to the celibate priest - a unique friendship with Jesus. With the strength provided by his unique friendship with Jesus and with the support of his people, the priest becomes a kind of sacrament for his people as the call of God to sanctify their lives.
4.3.7 External Qualities of a Holy Priest
1. He accepts himself: He is always aware that he is called and sent. He is aware of his identity. He accepts positive and negative qualities of his personality. He is compassionate towards himself. He does not go for comparison.
2. He is himself: He does not put on masks. He does not do contrary to his conviction.
3. He forgets himself in loving: He does work without expecting. He believes that he has a specific mission in life. He has committed his life to that mission. His life centered on his commitment.
4. He belongs not only to his bishop, and brother priests but also to the people entrusted to his care.
5. PRAXIS IN THE DIOCESE
5.1 KOTTAR: A GLANCE
The Diocese of Kottar has 4,92,914 Catholic Christians against the total district population of 21,13,987. There are 126 parishes and 215 sub-stations, served by 232 diocesan priests and 45 religious priests. About 719 religious sisters render their services too. There are 96 major seminarians studying in 8 different seminaries in India and around 45 minor seminarians get trained. The strength and hope of the diocese is its well-networked 2456 Basic Christian Community Units.
Besides these preliminary ideas, the religious life of the diocese is moulded by different trends. The most influential in directing the destiny of the diocese since early 80s is Irrai Arasu Iyakkam (Movement of the Reign of God). It consists of priests, laity, sisters and brothers, which acts as a reformist movement in the spirit of Vatican II, within the diocese. Opus Dei and Lefebvre Group are vibrating waves in the recent times, though insignificant, trouble some. Very recently in the mid 90s there arouse Neithal Iyakkam (Movement of the Fisher Folk) by the initiatives of few coastal priests. Moreover Kottar sails like a ship in the rough sea of Hindu resurgence, Pentecostal Revival, and Islamic Upsurge. Inspite of all these there is great hope for the diocese just because of the Basic Christian Communities and Basic Human Communities, which have become the foundations and pillars for the living of the faith in the diocese.
5.2 BASIC CHRISTIAN COMMUNITIES
The diocese of Kottar is one of the pioneering dioceses in India to have established Basic Christian Communities. This diocese has given top priority for the formation of BCCs and Parish Pastoral council (PPC). Ever since Fr. M. J. Edwin initiated the BCCs in the coastal parish of Kodimunai in 1978, the expansion of BCCs has reached almost all the parishes. Basic Christian Communities (BCCs) are new way of being the Church. They are the fundamental nucleus and the basic cells of the church. Through them the laity finds self-identity, self-determination a place to participate and a role to revitalize and rejuvenate the church. The laity re-evangelize the church by way of assuming different responsibilities in the Basic Christian Communities viz: liturgy, catechism, health education, socio-economic upliftment, fighting for just causes, emancipation of women and so on.
5.3 BASIC HUMAN COMMUNITIES
The establishment of Basic Human Communities in the diocese specifically in the interior parishes, and not in the coastal parishes since it is cent percent Catholic, was the need of the diocese to reach the Christ’s message to the neighbours of other religions. They become a platform for all people to come together to thank God and to share about religious experience with the immediate friends. Like BCCs, BHCs too are territory-based. As is BCCs where every Catholic, whether practicing or not, whether actively involved or not, irrespective of whether he is even opposed to the concept – as long as he is not explicitly excommunicated by the Church – is a member, so too every human person, whether he or she agrees with the whole idea of BHC or not, is automatically considered a part of the BHC. It is a kind of a mini-ward. Just as a person residing in a panchayat ward, whether he/she votes or not, is automatically a citizen of the ward, so too in this mini-ward.[21]
5.4 THE PERSONAL VISION
The renowned theologian Karl Rahner emphatically predicted, “The Church of the future will be one built from below by basic communities as a result of free initiative and association”. His prophecy is becoming true, since the bishops of India as well as the bishops of Tamil Nadu have decided to embark on organizing BCCs in the parishes of their dioceses. Keeping in pace with the growth of my diocese, which has leaped forward since the Vatican Council II, by the establishment of pastoral councils in different levels, basic Christian communities, basic human communities, laity participation in the pastoral councils, synods, offices like correspondent of school and other educational institutions…etc., I would like to highlight my vision of priestly spirituality as:
1. During the time of formation itself I am convinced that the laity are co-workers with me in the mission of Christ. Hence it is not Christian, to boss over them; rather I will include them in the important decisions of the parishes.
2. On any account I will never deny any sacrament to any of the parishners, rather in the spirit of Christ I will be happily administer it, since it is Christ who acts in the sacraments and not me.
3. A special attention will be given to the sick; communion would be distributed at least once in a week; and confession would be heard every week.
4. I will give importance to house visits and the blessing of the houses as often as possible in the manner Jesus did during his earthly ministry.
5. In view of my effective pastoral ministry, I will make use of the data of pastoral counselling, since a pastor in his ministry encounters various people in different stages of life with varied psychological needs and problems. If he does not know at least the basics of counselling the adolescent, the youth, the married, the middle-aged, alcoholics, the aged, and those prone to suicide, he will be a misfit in his ministry.
6. Following the Supreme master Jesus Christ and the valuable tradition for simplicity of the guru in the Indian context, I will also lead a simple and transparent life so to reflect Jesus in my life, and in my ministry.
7. Taking the note from the local tradition for silence and prayer, I would incorporate in y life too.
8. Imitating Jesus and the great saints I will be always promote peace and good relationships with the authorities and fellow believers.
9. I will always speak the will of the diocese.
6. CONCLUSION
The priesthood is a unique and powerful manifestation of Christ’s presence in the Christian community, here and now. In other words, the priesthood is not primarily a function or a role. It is a sacramental presence. Because priests are living signs and real presence of Christ, the shepherd in the community, personal holiness is crucial to their credibility. They impact the community not only by fulfilling the requirements of ritual but also through their own transformation in to the image of the shepherd they represent. To be the sign they were ordained to be, priests must be men of prayer. The spirituality must find its expression in our day-to-day life. The priest is someone who lives with the people and takes part in their life. The priest does not have a calling apart from the people of God whom he serves. He lives among them and the life of the priest and of the people whom he serves becomes intertwined. This is what uniquely priestly Spirituality.
Finally, I would like to conclude this paper by a reflection on the call of Paul in Gal 4:12a – “Brethren, I beseech you, become as I am”. “Become as I am” (cf. 1 Cor 11:1) is indeed one of the boldest statements of Paul. These are not merely a combination of words, but squirting from a person, who has drenched in the love of the Risen Lord, for the sake of forming the Galatians in the likeness of Christ. These Galatians are predominantly gentile community (cf. 4:8; 5:2-3; 6:12-13) of North Galatia, whom he called once foolish Galatians (3:1), later embraced them as children (4:19) and brothers (4:12; 5:11; 6:18). Apart from the pagan background of the Galatians, the polemical context, namely to warn against the Judaizers’ preaching different gospel (cf. 1:15) and to defend his own authority of apostleship (cf. 1:1,12) has paved the way for Paul, to spell a daring note. Thus it has a two-fold purpose in the letter to the Galatians. First of all, the Galatians received faith from Paul. They need to be ushered into the mysteries of Christ. This formation is gradual and also tiresome, because of the previous roots in the native religious practices. That’ why he expresses his strong feeling saying, “I am again in the pain of childbirth until Christ is formed in you “ (4:19). In the process of this formation, the Galatians definitely needed a sample person, whom they can see face to face in order to pattern their lives after Christ. At this juncture, Paul being called by Christ directly (cf. 1:12), stood firm for the Lord in spite of persecution, and transformed himself totally unto Christ, feels that he represents Jesus Christ. This implies that he has entirely melted into Christ, hence seeing Paul is equal to experiencing Jesus Christ, in other words, he has become a replica of Christ for the gentile world. Secondly, his earnest request along with his converted new life in Christ bears witness to his authentic apostleship in contrary to the false propaganda by the Judaizers in the Galatian community. Thus they experienced Christ in the life of Paul whose life is in Christ always manifested by a deep zeal for the gospel, compassion and care for the community of believers, life of prayer for the unity, charity, boldness, and the joy of being a believer.
Paul’s open call made two millennia ago is very live even today. It touches both the individual believer as well as the people of God collectively. In the multi religious context of the Indian sub-continent, any Christian and the Church can repeat the words of Paul to the predominantly non-Christian setting, only if rooted in Christ and formed by his Spirit. Moreover, the people of this land are expecting a face of Jesus in every Christian and the Church. They are ready to discard the teaching of Christ and his mission, if his followers do not reflect in their day-today life the person of Jesus. That’s why, there have been a shift in the mode of evangelization, from the cross-road-preaching of the old, to a life of witness in daily existence. This strategy is firmly believed to be more effective and code-worded as silent evangelization. Therefore it is clear that only by a witnessing life, one can tell his non-Christian neighbours, “Imitate me, for I am the other Christ, seeing me you understand who Christ is, and what his mission is”. Only such a growth in the life of faith would reach Christ to the remotest streets of India. In a nutshell, spirituality of priesthood lies in saying the fellow believers, “Brethren, I beseech you, become as I am” as Paul boldly said, because priest represent Christ himself.
G. Robert John Kennedy, IV Theology.
[1] The term derives from the Latin “spiritualitas” an abstract term related to “spiritus”, and “spiritualis”. The equivalent Greek term is “pneuma”. cf. W.PRINCIPE, “Towards Defining spirituality”, in Studies in Religion/Sciences, 12/2 (1983): 130, in Vincent L. PULICKAL, The Exigencies of Spiritual Direction in the Ongoing Formation of Priests in the Light of Pastores Dabo Vobis (Doctoral Thesis), Rome, 2000, p.52.
[3] This statement does not imply any mystical sense. It directly refers to its true meaning, the lived relationship with God and man. The biblical expression to this is, “love of God and love of neighbour”.
They are restless, until they rest in you – St Augustine
[5] Henceforth, all quotations are from THE HOLY BIBLE, Revised Standard Version, Catholic Edition for India, Bangalore: The theological publications in India, 1973. They are immediately noted by permitted abbreviations for the particular book in the Bible.
cf. Deut 11:1,13,22; 13:3; 19:9; 30:6,16,20; Jos 22:5; 23:11.
[6] Triple tradition: Mt 22:37-40; Mk 12:29-31; Lk 10:26-28.
[7] cf. Mt 5:43-44; 19:19; 22:39; Mk 12:31; Lk 6:27,35.
[10] Austin Flannery, O.P., (ed.), Vatican Council II, The Conciliar and Post Conciliar Documents: Lumen Gentium, Bandra, Mumbai: St Pauls, 1999, p.360.
[12] Ibid., Gaudium et Spes, p.794.
[13] Ibid., p.813.
[14] cf. Austin Flannery, O.P., (ed.), Vatican Council II, More Post Conciliar Documents, Vol.2. Convenientes es Universo, Bandra, Mumbai: St Pauls, 1998, p.701.
[17] In this section, I have reproduced the class notes given by Rev Fr Baptist Menezes on the Spirituality proper to the priests of Christ.
[18] Holy Father’s Message to the priests – 1999
[19] The biblical foundations - A) The sacraments of Christian initiation: Baptism (Jn 3:5; Mt 28:19); Confirmation (Acts 8:14-17; 19:4-6); Eucharist (1 Cor 11:23-25; Mt 26-26ff). B) The sacraments of Christian restoration: Penance (Jn 20:23; Mt 18:18; 16:19); The anointing of the Sick (Jas 5:14). C) The sacraments of social life: Holy Orders (Lk 4:18-19); Matrimony (Eph 5:22-32; Gen 1:27-28; 2:23).
[20] In this section, I have reproduced the class notes given by Rev Fr Baptist Menezes on the Spirituality proper to the priests of Christ.
[21] Like BCCs, which get juridically and legally integrated in the presently available local constitutional units of the Church like parishes, the BHCs get linked to the civil structures like gram sabhas and panchayats. Like BCCs, which try to give, a sense of belonging and participation to the members of the Church the BHCs give the same to the people of a nation/world. Just as BCCs which though small give scope for participation and impact at wider levels through networks of representative structures at the levels of the parish, foranate, diocese, etc., so too BHCs ensure the same at wider levels through networks of representative structures at the levels of the village, panchayat, mandal district state, nation, etc. Just as it is in BCCs the guiding principle in BHCs too is to be subsidiarity. Whereby whatever can be done at a lower level is done at that level and not at any level above it and the higher levels take up only those tasks that cannot be handled at the lower levels. Subsidiary units get the prime focus. Just as in BCCs the insistence is top be on non-dominating leadership, the BHCs too work for a world where no domination is tolerated. Just as BCCs are a way of ensuring a Church from below, BHCs are for ushering in a world which is from below and where the least too matter. BCCs aim at a participatory Church. BHCs aim at a participatory world. BCCs are ecclesial communities. BHCs could be called ‘Kingdom Communities’.
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