b). Unity of Life

10. Because of the ministry entrusted to priests, which in itself is a holy, sacramental configuration to Jesus Christ, priests have a further reason to strive for holiness[³¹]. This does not mean that the holiness to which the priest is called is in any way subjectively greater than that to which all the faithful are called in virtue of Baptism. While holiness takes different forms[³²], holiness is always the same[³³]. The priest, however, is motivated to strive for holiness for a different reason: so as to be worthy of that new grace which has marked him so that he can represent the person of Christ, Head and Shepherd, and thereby become a living instrument in the work of salvation[³⁴]. In fulfilling his ministry, consequently, he who is "sacerdos in aeternum" must strive to follow the example of the Lord in all things by uniting himself with Him "in discovering the Father's will, and in the gift of himself to he flock"[³⁵]. Unity of life[³⁶], or interior unity[³⁷] between the spiritual life and ministerial activity, is founded on love for the divine will and pastoral charity. Growth in this unity of life, founded on pastoral charity[³⁸], is promoted by a solid prayer life so much so that the priest becomes, at one and the same time, a witness to charity and a master of the spiritual life.

11. The Church's history is redolent with splendid models of truly radical pastoral self-sacrifice. These include a great number of holy priests who have reached sanctity through generous and indefatigable dedication to the care of souls, commitment to asceticism and a profound spiritual life, among them the Cur? of Ars, patron of parish priests. These pastors, consumed by the love of Christ and its attendant pastoral charity, are a lived expression of the Gospel. 

Some currents in contemporary culture regard interior virtue, mortification and spirituality as forms of introspection, alienation, or of egoism which are incapable of understanding the problems of the world and of people. In some instance, this has led to a multifarious image of the priest: it ranges from the sociologist to the therapist, from the politician to the manager. It has even led to the idea of the "retired" priest. In this context, it has to be recalled that the priest is a full-time bearer of an ontological consecration. His basic identity has to be sought in the character which has been conferred on him by the Sacrament of Holy Orders and from which pastoral grace derives. The priest, therefore, must always know what he has to do, precisely as a priest. As St John Bosco says, the priest is a priest at the altar; he is a priest in the confessional; he is a priest in the school; he is priest on the street; indeed, he is a priest everywhere. In certain contemporary situations, some priests are led to believe that their ministry is peripheral to life, whereas, in reality, it is at the very centre of life since it has the capacity to enlighten, reconcile and renew all things.

It can happen that some priests, having begun their ministry full of enthusiasm and ideals, experience disaffection, disillusionment, or even failure. There are multiple reasons for this phenomenon: deficient formation, lack of fraternity in diocesan presbyterates, personal isolation, or lack of support from the Bishop[³⁹] and the community, personal problems, health, bitterness at not being able to find responses or solution to problems, diffidence with regard to the ascetical life, abandonment of the spiritual life or even lack of faith.

Indeed, a dynamic ministry that is not based on a solid priestly spirituality quickly become an empty activity devoid of any prophetic character. Clearly, the disintegration of the priest's internal unity results, in the first place, from the decline of his pastoral charity, which amounts to a decline in "that vigilant love for the mystery that he bears within his heart for the good of the Church and of mankind"[⁴⁰].

Spending time in intimate conversation with, and adoration of, the Good Shepherd, present in the Most Blessed Sacrament of the Altar, is a pastoral priority far superior to any other. Every priest, who is a leader of his community, should attend to this priority so as to ensure that he does not become spiritually barren, nor transformed into a dry channel no longer capable of offering anything to anyone. 

Spirituality is, without doubt, the most important pastoral concern. Any pastoral initiative, missionary programme, or effort at evangelization that eschews the primacy of spirituality and divine worship is doomed to failure.