Part II

The Parish and the Office of Parish Priest 

18. The more important ecclesiological aspects of the theologico-canonical idea of parish were considered by the Second Vatican Council in the light of Tradition, Catholic doctrine, and the ecclesiology of communion. They were subsequently given canonical form in the Code of Canon Law. Post-conciliar papal teaching, implicitly or explicitly, developed them from various perspectives but always in reference to the ordained priesthood. A resume of the main doctrinal, theological and canonical issues arising from this material will be useful especially in working out a more effective response to the pastoral challenges facing the parochial ministry of priests at the dawn of the third millennium.

By analogy, much of what is said in relation to the pastoral leadership given by parish priests also applies to priests who assist in parishes, as well as to those appointed to specific pastoral duties such as chaplains in prisons, hospitals, universities and schools and to those charged with the care of migrants and tourists etc.

A parish is a specific community of the christifideles, established on a stable basis within a particular Church, whose pastoral care is entrusted to a parish priest as its own shepherd under the authority of the diocesan bishop[⁶⁵]. Thus, the entire life of the parish, as well as the significance of its apostolic commitments to society, have to be understood and lived in terms of an organic communion between the common priesthood of the faithful and the ministerial priesthood; of fraternal and dynamic collaboration between pastors and faithful, with absolute respect for the rights, duties and functions of both, and mutual recognition of their respective proper competence and responsibility.  The parish priest, "in close communion with his Bishop and with his faithful... should avoid introducing into his pastoral ministry all forms of authoritarianism and forms of democratic administration which are alien to the profound reality of the ministry"[⁶⁶]. In this regard, the interdicasterial Instruction Ecclesia de Mysterio, approved in forma specifica by the Supreme Pontiff, remains in full force. Its integral application assures that correct ecclesial praxis which is fundamental for the very life of the Church.

The intrinsic bond with the diocesan community and the Bishop, and his hierarchical communion with the Successor of Peter, ensure the parochial community's membership of the universal Church. The parochial community is therefore a pars dioecesis[⁶⁷] animated by the same spirit of communion, an ordered baptismal co-responsibility, a common liturgical life centered on the celebration of the Holy Eucharist[⁶⁸], and a common missionary spirit shared by that community. Indeed, every parish "is founded on a theological reality, because it is a Eucharistic community(94). This means that the parish is a community properly suited for celebrating the Eucharist, the living source for its upbuilding and the sacramental bond of its being in full communion with the whole Church. Such suitableness is rooted in the fact that the parish is a community of faith and an organic community, that is, constituted by the ordained ministers and other Christians, in which the pastor-who represents the diocesan bishop -is the hierarchical bond with the entire particular Church»[⁶⁹].

Thus, the parish, which is like a diocesan cell, should give "an outstanding example of community apostolate, for it gathers into a unity all the human diversity that are found there and inserts them into the universality of the Church"[⁷⁰]. The communitas christifidelium is a the fundamental element of the parish. In a certain sense, the term underlines the dynamic relationship between those persons who, under the indispensable leadership of a proper pastor, are its constituents. As a general rule, such are all the faithful in a given territory, or some of the faithful in the case of personal parishes which have been constituted on the basis of rite, language, nationality or for other specific purposes[⁷¹]. 

19. Another basic element for the idea of parish is that of the cura pastoralis or cura animarum which is proper to the office of parish priest and principally expressed by preaching the Word of God, administering the sacraments, and in the pastoral government of the community[⁷²]. In the parish, which is the normal context for pastoral care, "the parish priest is the proper shepherd of the parish entrusted to him. He exercises the pastoral care of that community under the authority of the diocesan bishop with whom he has been called to share in the ministry of Christ so that, in the service of that community, he may discharge the duties of teaching, sanctifying and governing, with the cooperation of other priests or deacons and the assistance of the lay members of the faithful and in accordance with the norms of law"[⁷³]. The concept of parish priest is redolent of great theological significance while permitting a Bishop to establish other forms of the cura animarum in accordance with the norms of law. 

It recent times, it has become necessary to adapt pastoral care in the parishes to various circumstances such as shortages of priests in some areas, overpopulated urban parishes, depleted rural parishes, or parishes with reduced numbers of the faithful. Such has required the introduction of certain innovations in the universal law of the Church concerning the pastoral care of parishes. Needless to say, these innovations do not involve any innovations at the level of principle. Among such initiatives is the possibility of entrusting the pastoral care of souls, in one or more parishes, in solidum to several priests, on the condition that only one will act as moderator, directing the common pastoral activity of all, and personally assuming responsibility for it before the Bishop[⁷⁴]. On the basis of a multiple title, a single parochial office and the single pastoral care of a parish can be entrusted to several priests who participate in the office entrusted to them in an identical manner, and whose direction is personally undertaken by a brother priest who acts as moderator. Entrusting the pastoral care of a parish in solidum can prove useful in resolving difficulties arising in those dioceses in which reduced numbers of priests are obliged to distribute their time among several ministerial activities. It can also prove a useful way of promoting pastoral coresponsibility among priests and, in a special way, for promoting the custom of the common life among priests which should always be encouraged[⁷⁵].

It cannot, however, be prudently overlooked that pastoral care in solidum, which can only be given to priests alone, can give rise to certain difficulties. It is natural for the faithful to identify with their own parish priest. The continuing rotation of priests among themselves can be confusing or misunderstood in the parish. The great value of the spiritual paternity of the parish priest in his parish is clearly evident. The role of sacramental "pater familias" played by the parish priest, and its consequent ties, is pastorally effective.

In cases where pastoral necessity require such, a diocesan Bishop may entrust several parishes to the pastoral care of one priest on a temporary basis[⁷⁶].

Where circumstances require it, and as a provisional measure[⁷⁷], a parish may be entrusted to an administrator[⁷⁸]. It should be recalled, however, that the office of parish priest, which is essentially pastoral, requires fullness and stability[⁷⁹]. The parish priest must be an icon of the presence of the historical Christ. The demands of configuration to Christ underline the importance of this commitment.

20. The mission of pastor in a parish, which implies the full care of souls, absolutely requires the exercise of priestly orders[⁸⁰]. Hence, in addition to ecclesial communion[⁸¹], canon law explicitly stipulates that only a man constituted in the sacred order of the presbyterate can be validly nominated to the office of parish priest[⁸²]

With regard to the parish priest's duty to proclaim the word of God and to preach authentic Catholic doctrine, canon 528 explicitly mentions the homily and catechetical instruction; initiatives to promote the spirit of the Gospel in every ambit of life; the Catholic education of children and young people; as well as efforts involving the correct collaboration of the laity to ensure that the Gospel message reaches those who have abandoned the practise of the faith and those who do not profess the true faith[⁸³], so that they might come to conversion through the grace of God. Clearly, the parish priest is not obliged personally to fulfil all of these duties. Rather, he is obliged to ensure that they are discharged in his parish in an opportune manner and in conformity with the doctrine and discipline of the Church. Such are realized as circumstances permit and subject to his personal responsibility. Some of the obligations incumbent on the parish priest must always be discharged exclusively by an ordained minister, as in the case of preaching during the celebration of the Holy Mass[⁸⁴]. "Although he may be overshadowed by the eloquence of the non-ordained faithful, this does erase the fact that he sacramentally represents Christ, Head and Shepherd, and the fact that the effectiveness of his preaching derives from this reality"[⁸⁵]. Other functions of the parish priest, such as catechesis, can be habitually carried out by the laity who have been properly trained doctrinally and who integrally live the Christian life. In such instances, the parish priest is obliged to maintain personal contact with these people. Blessed John XXIII wrote "it is most important that the clergy are at all times faithful in their duty of teaching. 'In this respect, it is useful to hold and insist - as St. Pius X says - that priests are bound more gravely to no other office, nor more strictly to any other obligation'"[⁸⁶].

As is clear, the parish priest is bound by effective pastoral charity not only to encourage all of his collaborators but also to be vigilant in their regard. In some countries in which there are faithful who belong to diverse language groups, where no personal parish has been erected[⁸⁷] nor adequate arrangements made for them, the territorial parish priest is the proper parish priest for such members of the faithful[⁸⁸]. He is obliged to provide for their particular needs, especially in matters pertaining to their specific cultural sensibilities.

21. Concerning the ordinary means of sanctification, canon 528 stipulates that the parish priest is to give particular care to ensure that the Most Holy Eucharist is the centre of the parochial community and that the faithful come to the fullness of Christian life by a conscious and active participation in the Sacred Liturgy, by the celebration of the sacraments, by the practise of prayer and by good works.

It is notable that the Code makes specific mention of frequent reception of the Holy Eucharist and of the Sacrament of Penance. This would indicate that the parish priest, in establishing the times for Masses and confessions in his parish, would take into consideration those times which are convenient for the majority of the faithful, while bearing in mind also the need to facilitate those who have difficulty in easily attending the celebration of the sacraments. The parish priest should devote special attention to individual confession, understood in the spirit and form established by the Church[⁸⁹]. He should be mindful that confession must precede first Holy Communion[⁹⁰].  Moreover, the individual confessions of the faithful, for pastoral reasons and for the convenience of the faithful, may also be received during the celebration of the Holy Mass[⁹¹]. 

Care should be taken to ensure respect "for the sensibilities of the penitent concerning the manner in which he wishes to confess, either face to face, or from behind a grill"[⁹²]. The confessor may also have pastoral reasons for preferring the use a confessional equipped with a grill[⁹³].

The practise of visiting the Blessed Sacrament should be strongly encouraged. To this end, churches should be kept open for as long as possible, and their opening times fixed and established. Many parish priests promote the laudable practise of adoration of the Blessed Sacrament through solemn exposition and can attest to its fruits in the vitality of their parishes.

The Blessed Sacrament is to be lovingly reserved in a tabernacle "which is the spiritual heart of every religious and parochial community"[⁹⁴] "Without the cult of the Eucharist, as with a beating heart, a parish becomes arid"[⁹⁵]"If you wish the faithful to pray willingly and piously -as Pius XII reminded the clergy of Rome - set an example for them by praying in your churches before them. A priest on his knees before the tabernacle, with a proper disposition and in deep recollection is a model of edification for the people, a reminder of, and an invitation to, prayerful emulation"[⁹⁶].

22. Canon 529 elaborates the principal duties which are required for the fulfilment of the pastoral office of parish priest and outlines the ministerial characteristics expected of a parish priest. As the priest proper to the parish, he should make every effort to know the faithful entrusted to his care and avoid the danger of any form of functionalism. A parish priest is not a functionary fulfilling a role or providing services to those who request them. Rather, he exercises his ministry in an integral way as a man of God, seeking out the faithful, visiting their families, sharing in their needs and in their joys. He corrects with prudence, he cares for the aged, the weak, the abandoned, the sick, and the dying. He devotes particular care to the poor and the afflicted. He strives for the conversion of sinners and those in error. He encourages all in the fulfilment of the duties of their states of life and promotes the Christian life among families[⁹⁷].

Promotion of the spiritual and corporeal works of mercy remains a constant pastoral priority and a sign of the vitality of any Christian community.

Another important duty entrusted to the parish priest is the promotion of the proper role of the laity in the Church's mission, which is that of quickening and perfecting the temporal order with the spirit of the Gospel, thereby giving witness to Christ through the exercise of secular tasks[⁹⁸]. 

The parish priest is obliged to collaborate with his Bishop and with the other priests of the diocese so as to ensure that the faithful who participate in the parochial community become aware that they are also members of the diocese and of the universal Church[⁹⁹]. The increasing mobility of contemporary society makes it all the more necessary that the parish does not become introspective. Rather, it should welcome the faithful of other parishes and avoid discouraging its own parishioners from participating in the life of other parishes, rectories or chaplaincies.

The parish priest is particularly bound zealously to promote, sustain and follow vocations to the priesthood[¹⁰⁰]. Personal example, given by visibly owning his priestly identity[¹⁰¹], living consistently with it, together with devotion to individual confession, spiritual direction of young people, and catechesis on the ordained ministry are indispensable to any pastoral promotion of priestly vocations. "It has always been a special duty of the priestly ministry to sow the seeds of life totally consecrated to God and to promote love of virginity"[¹⁰²].

The Code attributes the following duties specifically to parish priests[¹⁰³]: administer the Sacrament of Baptism and that of Confirmation to those in danger of death in accordance with canon 883, 3[¹⁰⁴]; administer Viaticum and the Sacrament of the Anointing of the Sick, without prejudice to the provisions of canon 1003, §§ 2 and 3[¹⁰⁵]; impart the Apostolic Blessing; assist at and bless marriages; celebrate funerals; bless the Baptismal font in Eastertide; lead processions and impart solemn blessings outside of the church; solemnly celebrate the Sacrament of the Most Holy Eucharist on Sundays and on the feasts of precept.

Rather than duties or rights given exclusively to the parish priest, these functions are entrusted to him in a special way in virtue of his particular responsibility as parish priest. They should consequently be discharged personally, in so far as possible, or a least overseen by the parish priest.

23. In those areas experiencing shortages of priests it can happen, as is already the case in some places, that the Bishop, after prudent consideration, may entrust a certain collaboration "ad tempus" in the exercise of the pastoral care of a parish, in the canonically approved manner, to a person or persons who have not been invested with priestly character[¹⁰⁶]. In such cases, however, the original properties of diversity and complementarity of the charisms and functions of ordained ministers and the lay faithful must be carefully observed and respected since these are proper to the Church and are willed by God for its organization. Extraordinary situations exist which justify such collaboration. Such collaboration, however, may not lawfully supersede the specific nature of the sacred ministry and the lay state.

In her desire to clarify terminology that might occasion confusion, the Church exclusively reserves certain expressions connoting "potestas capitis" to priests - "pastor", "chaplain", "director", "co-ordinator" and other equivalents[¹⁰⁷].

In its title dedicated to the rights and duties of the lay faithful, the Code distinguishes between those competencies or functions which properly belong to all the lay faithful by right or duty, and those deriving from collaboration with the pastoral ministry. These latter are a capacitas or habilitas whose exercise depends on being called by the Church's lawful pastors[¹⁰⁸]. Thus, they are in no sense, "rights".

24. The foregoing has already been clarified by John Paul II in the Post-Synodal Apostolic Exhortation Christifideles Laici: "The Church's mission of salvation in the world is realized not only by the ministers in virtue of the Sacrament of Orders but also by all the lay faithful; indeed, because of their Baptismal state and their specific vocation, in the measure proper to each person, the lay faithful participate in the priestly, prophetic and kingly mission of Christ.

The Pastors, therefore, ought to acknowledge and foster the ministries, offices and roles of the lay faithful that find their foundation in the Sacraments of Baptism and Confirmation, and indeed, for a good many of them, in the Sacrament of Matrimony. When necessity in the Church requires it, the Pastors, according to the established norms of universal law, can entrust to the lay faithful, ad tempus, certain offices and roles, connected with their pastoral ministry which do not require the character of Orders. This same document recalls the basic principles underlying this collaboration and sets the limits for it: the exercise of such tasks does not make Pastors of the lay faithful: in fact, a person is not a minister simply in performing a task, but through sacramental ordination. Only the Sacrament of Orders gives the ordained minister a particular participation in the office of Christ, the Shepherd and Head, and in his Eternal Priesthood. Supplying certain tasks by the laity takes its legitimacy, formally and immediately, from the official deputation given by the Pastors to the laity, as well as from its concrete exercise under the guidance of ecclesiastical authority(23)[¹⁰⁹]. 

In those cases where a collaboration with the ordained ministry has been entrusted to the non ordained faithful, a priest must necessarily be appointed as moderator and vested with the power and duties of a parish priest, personally to direct pastoral care[¹¹⁰]. 

Clearly, the office of parish priest exercised by a priest who has been designated to direct pastoral activity -i.e. one invested with the faculties of a parish priest - and exercise those functions which are exclusively priestly differs completely from the subsidiary collaboration of the non-ordained faithful in the other functions of the office[¹¹¹]. A non ordained male religious, a female religious, a lay person may exercise administrative functions, as well as that of promoting spiritual formation. The may not, however, exercise functions which belong fully to the care of souls since such requires priestly character. They may, nevertheless, supply for the ordained minister in those liturgical functions which are consonant with their canonical condition" and enumerated in canon 230 § 3: "exercise the ministry of the word, preside over liturgical prayers, confer Baptism, and distribute Holy Communion in accordance with the prescriptions of law"[¹¹²]. Even Deacons, who cannot be equated with other members of the faithful, cannot exercise the full cura animarum[¹¹³].

It is always advisable for the diocesan Bishop to verify every case of necessity with the utmost prudence and pastoral foresight. He should establish criteria to determine the suitability of those called to this form of collaboration and clearly define the functions to be given to each of them in accordance with the circumstances of each respective parish. In the absence of a specific and clear assignment of functions, the priest moderator will determine in the matter. The exceptional and provisional nature of such arrangements require the promotion of an awareness of the absolute need for priestly vocations in these parish communities. The seeds of such vocations should be encouraged in them, community and personal prayer for vocations should be promoted and well as prayers for the sanctification of priests.

In order to ensure that priestly vocations may flourish more easily in the community, it is important that an authentic love for the Church should imbue it. A profound esteem and strong enthusiasm for Bride of Christ, who collaborates with the Holy Spirit in work of salvation, should always be promoted and encouraged.

Every effort, therefore, has to be made to keep alive in the hearts of the faithful that joy and holy pride deriving from membership of the Church which is so palpably evident in the first letter of St. Peter and in the Apocalypse (cf. 1 Pet 3,14; Ap 2, 13.17; 7, 9; 14, 1ff; 19, 6; 22, 14). Without this joy and pride, at a psychological level, it becomes difficult to conserve and develop the life of faith. It is not surprising, at least at the level of psychology, that in some contexts priestly vocations fail to germinate or come to maturity.

"It would be a fatal error to despair in the face of present difficulties and adopt an attitude which, de facto, would prepare a Church of the future which would be almost bereft of priests. Measures adopted in this light to counter present shortages of priests, not withstanding the good intentions motivating them, would, in fact, be seriously prejudicial for the ecclesial community"[¹¹⁴].

25. "Where permanent deacons participate in the pastoral care of parishes which, because of a shortage of priests, do not have the immediate benefit of a parish priest, they should have precedence over the non-ordained faithful"[¹¹⁵]. In virtue of Sacred Orders, "the deacon is teacher in so far as he preaches and bears witness to the word of God; he sanctifies when he administers the Sacrament of Baptism, the Holy Eucharist and the sacramentals, he participates at the Holy Eucharist as "a minister of the Blood", and conserves and distributes the Blessed Eucharist; he is a guide in as much as he animates the community or a section of ecclesial life"[¹¹⁶].

Deacons who are candidates for ordination to the priesthood should be especially welcome when they offer their pastoral services in a parish. In agreement with the seminary authorities, the parish priest should be a guide and a teacher, conscious that a sincere and total self offering to Christ on the part of a candidate for the priesthood, can depend on his own coherent witness to priestly identity, and to the missionary generosity of his service and love for the parish.

26. Like the diocesan pastoral council[¹¹⁷], the provisions of law foresee the constitution of a pastoral council at parochial level, should such be considered opportune by the Bishop, having heard his council of priests[¹¹⁸]. The basic task of such a council is to serve, at institutional level, the orderly collaboration of the faithful in the development of pastoral activity which is proper to priests[¹¹⁹]. The pastoral council is thus a consultative organ in which the faithful, expressing their baptismal responsibility, can assist the parish priest, who presides at the council[¹²⁰], by offering their advice on pastoral matters[¹²¹] "The lay faithful ought to be ever more convinced of the special meaning that their commitment to the apostolate takes on in their parish»; hence it is necessary to have «a more convinced, extensive and decided appreciation for "Parish Pastoral Councils"[¹²²]. There are clear reasons for such: In the present circumstances the lay faithful have the ability to do very much and, therefore, ought to do very much towards the growth of an authentic ecclesial communion in their parishes in order to reawaken missionary zeal towards nonbelievers and believers themselves who have abandoned the faith or grown lax in the Christian life[¹²³]. 

"All of the faithful have the right, sometimes even the duty, to make their opinions known on matters concerning the good of the Church. This can happen through institutions which have been established to facilitate that purpose: [...]the pastoral council can be a most useful aid...providing proposals and suggestions on missionary, catechetical and apostolic initiatives [..] as well as on the promotion of doctrinal formation and the sacramental life of the faithful; on the assistance to be given to the pastoral work of priests in various social and territorial situations; on how better to influence public opinion etc."[¹²⁴]. The pastoral council is to be seen in relation to the context of the relationship of mutual service that exists between a parish priest and his faithful. It would therefore be senseless to consider the pastoral council as an organ replacing the parish priest in his government of the parish, or as one which, on the basis of a majority vote, materially constrains the parish priest in his direction of the parish.

In accordance with the norms of law on just and honest administration, organs which have been established to consider economic questions in a parish, may not constrain the pastoral role of the parish priest, who is the legal representative and administrator of the goods of the parish[¹²⁵].

4. Positive contemporary challenges for the pastoral ministry in parishes

27. Since, at the outset of the new millennium, the entire Church has been invited to strive for "a renewed commitment to the Christian life", founded on an awareness of the risen Christ's presence amongst us"[¹²⁶], we must see the consequences of that invitation for pastoral care in parishes.

This does not require the invention of new pastoral programmes, since the Christian programme, revolving around Christ, is always one of knowing, loving and imitating Him, of living the life of the Trinity in Him, and of transforming history with Him by bringing it to completion: This is a programme which does not change with shifts of times and cultures, even though it takes account of time and culture for the sake of true dialogue and effective communication[¹²⁷].

In the immense and demanding pastoral horizons of to-day: It is in the local churches that the specific features of a detailed pastoral plan can be identified — goals and methods, formation and enrichment of the people involved, the search for the necessary resources — which will enable the proclamation of Christ to reach people, mould communities, and have a deep and incisive influence in bringing Gospel values to bear in society and culture"[¹²⁸]. Such are the horizons of "an exciting work of pastoral revitalization — a work involving all of us"[¹²⁹].

The most important and basic pastoral challenge facing the priest in the parish is to bring the faithful to a consistent spiritual life based on the principles of Christian doctrine as lived and taught by the Saints. Pastoral planning must give priority to this essential aspect of all pastoral action. To-day, more than ever, prayer, the sacramental life, meditation, silent adoration, talking heart to heart with the Lord, daily exercise of the virtues which make us more like Him, must be rediscovered, since such are far more productive than any discussion, and ultimately the necessary condition for all effective discussion.

Novo Millennio inuente sets seven pastoral priorities: holiness, prayer, the Sunday celebration of the Most Holy Eucharist, the Sacrament of Penance, the primacy of grace, and listening to and proclaiming the Word[¹³⁰]. These priorities became particularly clear from the experience of the Great Jubilee. Not only do they offer parish priests but, all priests engaged in the cura animarum, the content and substance of the pastoral questions on which they should carefully meditate. They also provide a synthesis of the spirit with which the renewal of pastoral work should be approached.

Novo millennio ineunte also emphasizes another «important area in which there has to be commitment and planning on the part of the universal Church and the particular Churches: the domain of communion (koinonia), which embodies and reveals the very essence of the mystery of the Church and implies the promotion of a spirituality of communion. «To make the Church the home and the school of communion: that is the great challenge facing us in the millennium which is now beginning, if we wish to be faithful to God's plan and respond to the world's deepest yearnings». Moreover, it also specifies that before making practical plans, we need to promote a spirituality of communion, making it the guiding principle of education wherever individuals and Christians are formed, wherever ministers of the altar, consecrated persons, and pastoral workers are trained, wherever families and communities are being built up".

A truly pastoral promotion of the holiness of our parish communities implies an authentic pedagogy on prayer, a renewed, persuasive and effective catechesis on the importance of the Sunday and daily celebration of the Most Holy Eucharist, on community and personal adoration of the Blessed Sacrament, on the frequent and individual practice of the Sacrament of Penance, on spiritual direction, on marian devotion, on the imitation of the Saints, as well as on a renewed apostolic commitment to live the daily duties of the community and of individuals, proper pastoral care of the family, and on a consistent political and social engagement.

This pastoral renewal will not be possible unless inspired, sustained and activated by priests imbued by this same spirit. "The faithful draw great encouragement from the example and witness of the priest. They can rediscover the parish as a «school» of prayer in which encounter with Jesus Christ is not merely expressed in implorations for assistance but also in acts of thanksgiving, praise, adoration, contemplation, prayerful listening, ardour of affection, to the point of a truly loving him»[¹³¹].  "It is fatal to forget that "without Christ we can do nothing" (cf. Jn 15:5). It is prayer which roots us in this truth. It constantly reminds us of the primacy of Christ and, in union with him, the primacy of the interior life and of holiness. When this principle is not respected, is it any wonder that pastoral plans come to nothing and leave us with a disheartening sense of frustration? We then share the experience of the disciples in the Gospel story of the miraculous catch of fish: "We have toiled all night and caught nothing" (Lk 5:5). This is the moment of faith, of prayer, of conversation with God, in order to open our hearts to the tide of grace and allow the word of Christ to pass through us in all its power: Duc in altum!"[¹³²].

A good laity is scarcely possible without truly holy priests. Without them everything is dead - just as it is almost impossible to have a blossoming of vocations without Christian families which are domestic churches. It is therefore erroneous to emphasize the laity if this entails overlooking the ordained ministry. Such error ends by penalizing the laity and frustrating the entire mission of the Church.

28. The rediscovery in our communities of the universal call to holiness should be the basis for all pastoral planning and orient that same planning. The soul of every apostolate depends on divine intimacy, on placing nothing before the love of Christ, in seeking the greater glory of God in all things, in living the Christocentric dynamism of the marian "totus tuus". Training in holiness "places pastoral planning under the sign of holiness"[¹³³] and constitutes the primary pastoral challenge of contemporary times. In the holy Church, all of the faithful are called to holiness.

Teaching all, and recalling indefatigably, that holiness is the goal of Christian life is essential to the pedagogy of holiness. "All in the Church, whether they belong to the hierarchy or cared for by it, are called to holiness, according to the Apostle's saying: 'For this is the will of God, your sanctification'" (1 Thes 4,3; cf. Eph 1,3)"[¹³⁴]. This is the first element to be pedagogically developed in ecclesial catechesis, so that an awareness for the need for personal sanctification becomes a common conviction. 

Proclamation of the universality of the call to holiness requires that the Christian life is understood as a following of Christ, or of being conformed to Christ. This conformation to Christ is the very substance of sanctification and is the specific goal of all Christian life. In order to accomplish this objective, all Christians need the Church's assistance, since she is both mater et magistra. The pedagogy of holiness is a goal which is as attractive as it is challenging for all those in the Church who hold responsibilities of government and formation.

29. A zealous, missionary commitment to evangelization is a priority of singular importance for the Church and, consequently, for the pastoral care of the parish[¹³⁵]. «Even in countries evangelized many centuries ago, the reality of a "Christian society" which, amid all the frailties which have always marked human life, measured itself explicitly on Gospel values, is now gone. Today we must courageously face a situation which is becoming increasingly diversified and demanding, in the context of "globalization" and of the consequent new and uncertain mingling of peoples and cultures"[¹³⁶].

In contemporary society, which is marked by cultural, religious and ethnic pluralism, relativism, indifferentism, irenicism, and syncretism, it appears that some Christians have become accustomed to a form of "Christianity" lacking any real reference to Christ and his Church. In these circumstances, the pastoral mission is reduced to social concerns which are envisaged in exclusively anthropological terms, often based on a vague appeal to pacificism, universalism or to a loose reference to "values".

The evangelization of the contemporary world can only happen with the rediscovery of the personal, social and cultural identity of Christians. That implies, above all else, the rediscovery of Jesus Christ, incarnate Word, and sole Saviour of mankind[¹³⁷]. This basic conviction sets free that missionary commitment which should especially characterize every priest, and through him, every parish or community entrusted to his pastoral care. "We hold that it is impossible even to imagine one pastoral method which is applicable to, or can be adapted to, all circumstances. Before us, this was axiomatic in the teaching of Gregory Nazianzanus. A single pastoral method is excluded. In order to edify all in charity, it is necessary to vary the modes in which the hearts of faithful can be touched, but not doctrine. Pastoral care, therefore, requires an adaptation of modes but excludes any adaptation of doctrine"[¹³⁸].

The parish priest will always ensure that the various associations, movements or groups present in the parish will make their specific contribution to the missionary endeavour of the parish. "Another important aspect of communion is the promotion of forms of association, whether of the more traditional kind or the newer ecclesial movements, which continue to give the Church a vitality that is God's gift and a true "springtime of the Spirit". Associations and movements in the Church, both at universal and local level, must always operate in complete ecclesial harmony and obey the directives of their lawful Pastors»[¹³⁹]. Every form of exclusivism or introspection among specific groups should be avoided in the parochial structure because its missionary character rests on the certainty, which should be shared by all, that "Jesus Christ has a significance and a value for the human race and its history, which are unique and singular, proper to him alone, exclusive, universal, and absolute. Jesus Christ is the Word of God made man for the salvation of mankind"[¹⁴⁰].

The Church relies on the daily fidelity of her priests to the pastoral ministry as they attend to their indispensable mission in the parishes entrusted to their care.

For parish priests and other priests who serve various communities, certainly, there is no shortage of pastoral difficulties, or spiritual or physical exhaustion caused by overwork or a lack of that balance which recommends healthy periods of spiritual renewal and physical rest. What disappointments, it has to be stated, are experienced when the winds of secularism often choke the seeds sown with such noble daily effort.

A largely secularized culture which seeks to isolate the priest within its own conceptual categories and strip him of his fundamental mystical-sacramental dimension, is largely responsible for this phenomenon. From this, several forms of discouragement can derive which lead to isolation, forms of depressive fatalism, and scattered activism. Such, however, does not take from the fact that the vast majority of the Church's priests, supported by the solicitude of their Bishops, face the difficulties of the present historical conjuncture positively, and succeed in joyfully living their generous pastoral commitment and their priestly identity to the full.

Internal dangers to the priestly ministry also exist: bureaucracy, functionalism, democratization, planning which is more managerial than pastoral. Unfortunately, in some circumstances, priests can be overwhelmed by structures which overpower them and are not always necessary, or which induce negative psycho-physical consequences detrimental for the spiritual life and for the very ministry itself.  

The Bishop is obliged carefully to invigilate such situations since he is, above all else, a father to his closest and most precious collaborators. It is both urgent and necessary to ensure unity among all ecclesial forces so as to respond effectively to the attacks currently being made on priests and their ministry.  

30. In view of the current circumstances of the Church's life, the demands of new evangelization, and in consideration of the response which priests are call to make, the Congregation for the Clergy offers this present document as an aid for, an encouragement to, and a stimulus for, the ministry of priests entrusted with the pastoral care of souls in parishes. Indeed, the Church's most immediate contact with people normally happens in the context of the parish. Our thoughts and considerations, therefore, are directed towards the priest qua parish priest. He represents the presence of Jesus Christ as head of his Mystical Body, the Good Shepherd who tends every single member of the flock. In this document, we have sought to highlight the mystery and sacramental nature of that ministry.

In the light of the teaching of the Second Vatican Council and the Apostolic Exhortation Pastores dabo vobis, this document should be seen as a continuity of the Directory for the Ministry and Life of Priests, the Interdicasterial Instruction Ecclesiae de mysterio, and the Circular Letter The Priest and the Third Christian Millennium, Teacher of the Word, Minister of the Sacraments and Leader of the Community.

It is only possible to live the daily ministry by means of personal holiness which should always be based on the supernatural power of the sacraments of the Holy Eucharist and Penance.

«The Eucharist is the point from which everything else comes forth and to which it all returns. (...) Through the centuries, countless priests have found in the Eucharist the consolation promised by Jesus on the evening of the Last Supper, the secret to overcoming their solitude, the strength to bear their sufferings, the nourishment to make a new beginning after every discouragement, and the inner energy to bolster their decision to remain faithful"[¹⁴¹].

Progress in the spiritual life and in permanent formation[¹⁴²] can be greatly assisted by that fraternity among priests which is not merely one of simply being able to live together under the same roof, but one which involves communion of prayer, shared objectives, pastoral cooperation, and reciprocal friendship between priests and their Bishop. Such is also helpful in overcoming the trials and difficulties which are experienced in the exercise of the Sacred Ministry. Every priest not only needs the ministerial assistance of his own brethren but also needs them precisely because they are his brethren.

Among other measures, a house could be set aside in the diocese for all priests who, from time to time, need to retire to a place suitable for recollection and prayer so as to renew contact with those means which are indispensable for their personal holiness.  

In the spirit of the Cenacle, where the Apostles gathered in prayer with Mary, the Mother of Jesus (Acts 1, 14), to her we entrust these pages which have been written with affection and gratitude for all priests who exercise the cura animarum throughout the world. May all who are engaged in the pastoral care of souls experience the maternal assistance of the Queen of Apostles and live in profound communion with her. The ministerial priesthood "has a stupendous and penetrating dimension in the closeness of the Mother of Christ [to priests]"[¹⁴³]It is a source of great consolation to know that "the Mother of the Redeemer who introduces us to the mystery of the redemptive offering of her divine Son, is always close to us. Ad Iesum per Mariam: let this be the daily objective of our spiritual and pastoral life"[¹⁴⁴] 

The Supreme Pontiff John Paul II approved this present Instruction and ordered its publication.  

Rome, at the offices of the Congregation for the Clergy, 4 August 2002, liturgical memorial of St. John Mary Vianney, Cur d'Ars, patron of parish priests.

DARIO Card. CASTRILLON HOYOS

Prefect

CSABA TERNYAK

Titular Archbishop of Eminenziana

Secretary

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Parish Priest's Prayer to Mary Most Holy

O Mary, Mother of Jesus Christ, crucified and risen,

Mother of the Church, a priestly people (1 Pet 2,9),

Mother of priests, ministers of your Son:

accept the humble offering of myself,

so that in my pastoral mission 

the infinite mercy of Eternal High Priest

may be proclaimed:

O "Mother of Mercy".

You who shared the "priestly obedience" (Heb 10, 5-7; Lk 1, 38),

of your Son,

and who prepared for him a worthy receptacle

by the anointing of the Holy Spirit,

keep my priestly life in the ineffable mystery

of your divine maternity,

"Holy Mother of God".

Grant me strength in the dark hours of this life,

support me in the exertions of my ministry

entrust me to Jesus,

so that, in communion with you, 

I may fulfil the ministry with fidelity and love,

O Mother of the Eternal Priest

"Queen of Apostles and Help of Priests"[¹⁴⁵].

Make me faithful to the flock

entrusted to me by the Good Shepherd,

You silently accompanied Jesus

on his mission to proclaim 

the Gospel to the poor.

May I always guide it

with patience, sweetness 

firmness and love,

caring for the sick,

the weak, the poor and sinners,

O "Mother, Help of the Christian People".

I consecrate and entrust myself to you , Mary,

who shared in the work of redemption

at the Cross of your Son,

you who "are inseparably linked to the work of salvation"[¹⁴⁶].

Grant that in the exercise of my ministry

I may always be aware of the "stupendous and penetrating dimension of your maternal presence"[¹⁴⁷]

in every moment of my life,

in prayer, and action,

in joy and sorrow, in weariness and in rest,

O "Mother of Trust".

Grant, Holy Mother, than in the celebration of the Mass,

source and centre of the priestly ministry,

that I may live my closeness to Jesus 

in your maternal closeness to Him,

so that as "we celebrate the Holy Mass you will be present with us"

and introduce us to the redemptive mystery of your divine Son's offering[¹⁴⁸]

"O Mediatrix of all grace flowing from this sacrifice to the Church and to all the faithful"[¹⁴⁹]

O "Mother of Our Saviour".

O Mary: I earnestly desire to place my person

and my desire for holiness

under your maternal protection and inspiration 

so that you may bring me to that "conformation with Christ, Head and Shepherd"

which is necessary for the ministry of every parish priest.

Make me aware

that "you are always close to priests"

in your mission of servant

of the One Mediator, Jesus Christ:

O "Mother of Priests"

"Benefactress and Mediatrix"[¹⁵⁰]

of all graces.

Amen. 

***