The Priesthood requires Personal Holiness

All Christian Tradition, based on Sacred Scripture, speaks of the priest as a "man of God," a man consecrated to God. Homo Dei: this definition is valid for every Christian, but St. Paul refers it especially to Bishop Timothy, his disciple, when he recommends the use of Sacred Scripture to him (cf. 2 Tim 3:16). It is appropriate to the presbyter as well as to the bishop, by reason of his special consecration to God. In truth, a person already receives a first, basic consecration in Baptism, with deliverance from evil and entry into a special state of belonging ontologically and psychologically to God [1] . Priestly ordination confirms and deepens this state of consecration, as the 1971 Synod of Bishops recalled when it referred to the priesthood of Christ shared by the presbyter through the anointing of the Holy Spirit [2] .

Continued in my new blog on the Priesthood here:  The Catholic Priesthood Blog

Ecclesiae de Mysterio - On Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priest - Part 6

PRACTICAL PROVISIONS
Article 1
Need for an Appropriate Terminology


In his address to participants at the Symposium on "Collaboration of the Lay Faithful with the Priestly Ministry", the Holy Father emphasised the need to clarify and distinguish the various meanings which have accrued to the term "ministry" in theological and canonical language.(53)


1. "For some time now, it has been customary to use the word ministries not only for the officia (offices) and non-ordained munera (functions) exercised by Pastors in virtue of the sacrament of Orders, but also for those exercised by the lay faithful in virtue of their baptismal priesthood. The terminological question becomes even more complex and delicate when all the faithful are recognized as having the possibility of supplying -- by official deputation given by the Pastors -- certain functions more proper to clerics, which, nevertheless, do not require the character of Orders. It must be admitted that the language becomes doubtful, confused, and hence not helpful for expressing the doctrine of the faith whenever the difference 'of essence and not merely of degree' between the baptismal priesthood and the ordained priesthood is in any way obscured".(54)


2. "In some cases, the extension of the term "ministry" to the munera belonging to the lay faithful has been permitted by the fact that the latter, to their own degree, are a participation in the one priesthood of Christ. The officia temporarily entrusted to them, however, are exclusively the result of a deputation by the Church. Only with constant reference to the one source, the 'ministry of Christ' (...) may the term ministry be applied to a certain extent and without ambiguity to the lay faithful: that is, without it being perceived and lived as an undue aspiration to the ordained ministry or as a progressive erosion of its specific nature.
"In this original sense the term ministry (servitium) expresses only the work by which the Church's members continue the mission and ministry of Christ within her and the whole world. However, when the term is distinguished from and compared with the various munera and officia, then it should be clearly noted that only in virtue of sacred ordination does the work obtain that full, univocal meaning that tradition has attributed to it." (55)


3. The non-ordained faithful may be generically designated "extraordinary ministers" when deputed by competent authority to discharge, solely by way of supply, those offices mentioned in Canon 230, 3(56) and in Canons 943 and 1112. Naturally, the concrete term may be applied to those to whom functions are canonically entrusted e.g. catechists, acolytes, lectors etc. Temporary deputation for liturgical purposes -- mentioned in Canon 230, 2 -- does not confer any special or permanent title on the non-ordained faithful.(57)
It is unlawful for the non-ordained faithful to assume titles such as "pastor", "chaplain", "coordinator", " moderator" or other such similar titles which can confuse their role and that of the Pastor, who is always a Bishop or Priest.(58)


Article 2
The Ministry of the Word (59)


1. The content of that ministry consists in "the pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place".(60)
The exercise of its respective functions is properly that of the Bishop of each particular Church since he is the moderator of the entire ministry of the Word in his Diocese (61) and it is also properly that of his priests who are his collaborators.(62) In communion with the Bishop and his priests, this ministry also belongs to deacons.(63)

2. The non-ordained faithful, according to their proper character, participate in the prophetic function of Christ, are constituted as His witnesses and afforded the "sensus fidei" [sense of the faithful] and the grace of the Word. All are called to grow even more as "heralds of faith in things to be hoped for" (cf. Hebrews 11, 1).(64) Today, much depends on their commitment and generous service to the Church, especially in the work of catechesis.
Therefore, the faithful, especially members of Institutes of Consecrated Life and Societies of Apostolic Life can be invited to collaborate, in lawful ways, in the exercise of the ministry of the Word.(65)


3. To ensure the effectiveness of the collaboration mentioned in 2 above, it is necessary to note some conditions relating to the operation of this same collaboration.


Canon 766 of the Codex Iuris Canonici [Code of Canon Law] establishes the conditions under which competent authority may admit the non-ordained faithful to preach in ecclesia vel oratorio [in churches or oratories]. The use of the expression admitti possunt [may be admitted] makes clear that in no instance is this a right such as that which is specific and proper to the Bishop (66) or a faculty such as enjoyed by priests and deacons.(67)


The terms in which these conditions are expressed -- "If in certain circumstances it is necessary..., ... if in particular cases it would be useful..." in canon 766, make clear the exceptional nature of such cases as well as the fact that such must always be done iuxta Episcoporum conferentiae praescripta [in accordance with the bishops' conferences directions]. In this final clause, this Canon establishes the primary source for correct discernment with regard to necessity or useful in specific cases. The prescriptions of the Conference of Bishops in this matter, which must receive the "recognitio" of the Apostolic See, are obliged to lay down those opportune criteria which may assist the diocesan Bishop in making appropriate pastoral decisions, proper to the nature of the same episcopal office.


4. In some areas, circumstances can arise in which a shortage of sacred ministers and permanent, objectively verifiable, situations of need or advantage exist that would recommend the admission of the non-ordained faithful to preaching.
Preaching in churches or oratories by the non-ordained faithful can be permitted only as a supply for sacred ministers or for those particular reasons foreseen by the universal law of the Church or by Conferences of Bishops. It cannot, however, be regarded as an ordinary occurrence nor as an authentic promotion of the laity.


5. Above all in the preparation for the sacraments, catechists take care to instruct those being catechized on the role and figure of the priest as the sole dispenser of the mysteries for which they are preparing.

Ecclesiae de Mysterio - On Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priest - Part 4

2. Unity and Diversity of Ministerial Functions

The functions of the ordained minister, taken as a whole, constitute a single indivisible unity in virtue of their singular foundation in Christ.(36) As with Christ,(37) salvific activity is one and unique. It is signified and realized by the minister through the functions of teaching, sanctifying and governing the faithful. This unity essentially defines the exercise of the sacred minister's functions which are always an exercise, in different ways, of the role of Christ as Head of the Church.

Therefore, since the exercise of the munus docendi, sanctificandi et regendi by the sacred minister constitute the essence of pastoral ministry, the diverse functions proper to ordained ministers form an indivisible unity and cannot be understood if separated, one from the other. Rather they must be viewed in terms of mutual correspondence and complementarity. Only in some of these functions, and to a limited degree, may the non-ordained faithful cooperate with their pastors should they be called to do so by lawful Authority and in accordance with the prescribed manner. "He (Jesus Christ) continually provides in His body, that is, in the Church, for gifts of ministries through which, by His power, we serve each other unto salvation..."(38) "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 in his Eternal Priesthood. The task exercised in virtue of supply takes its legitimacy formally and immediately from the official deputation given by Pastors, as well as from its concrete exercise under the guidance of ecclesiastical authority".(39)

This doctrine needs to be reaffirmed especially in the light of certain practices which seek to compensate for numerical shortages of ordained ministers arising in some communities. In some instances, such have given rise to an idea of the common priesthood of the faithful which mistakes its nature and specific meaning. Amongst other things, it can encourage a reduction in vocations to the (ministerial) priesthood and obscure the specific purpose of seminaries as places of formation for the ordained ministry. These are closely related phenomena. Their interdependence calls for careful reflection so as to arrive at well considered conclusions in their regard.

3. The Indispensability of the Ordained Ministry

For a community of the faithful to be called a Church, and indeed to truly be a Church, it cannot be guided according to political criteria or those of human organisations. Every particular Church owes its guidance to Christ since it was He who fundamentally linked apostolic mission to the Church and hence no community has the power to grant that mission to itself (40) or to delegate it. In effect, a canonical or juridical determination made by hierarchal authority is necessary for the exercise of the munus of teaching and governing.(41)

The ministerial priesthood is therefore necessary for a community to exist as "Church": "The ordained priesthood ought not to be thought of as existing (...) posterior to the ecclesial community, as if the Church could be imagined as already established without this priesthood".(42) Indeed, were a community to lack a priest, it would be deprived of the exercise and sacramental action of Christ, the Head and Pastor, which are essential for the very life of every ecclesial community.

Thus the ordained priesthood is absolutely irreplaceable. As an immediate consequence of this there is the necessity for a continuing, zealous and well-organized pastoral promotion of vocations so as to provide the Church with those ministers which she needs and to ensure a proper seminary training for those preparing for the Sacrament of Holy Orders. Any other solution to problems deriving from a shortage of sacred ministers can only lead to precarious consequences.

The duty of fostering vocations falls on the whole Christian following Christ more closely and in overcoming indifference, all the faithful have a responsibility to foster a positive response to priestly vocation. This is especially true for those nations where a strong sense of materialism is evident.

Redemptionis Sacramentum - Part 20

3. The Communion of Priests

[97.] A Priest must communicate at the altar at the moment laid down by the Missal each time he celebrates Holy Mass, and the concelebrants must communicate before they proceed with the distribution of Holy Communion. The Priest celebrant or a concelebrant is never to wait until the people’s Communion is concluded before receiving Communion himself.[183]

[98.] The Communion of Priest concelebrants should proceed according to the norms prescribed in the liturgical books, always using hosts consecrated at the same Mass[184] and always with Communion under both kinds being received by all of the concelebrants. It is to be noted that if the Priest or Deacon hands the sacred host or chalice to the concelebrants, he says nothing; that is to say, he does not pronounce the words “The Body of Christ” or “The Blood of Christ”.

[99.] Communion under both kinds is always permitted “to Priests who are not able to celebrate or concelebrate Mass”.[185]

Redemptionis Sacramentum - Part 8

3. Priests

[29.] Priests, as capable, prudent and indispensable co-workers of the order of Bishops,[66] called to the service of the People of God, constitute one presbyterate with their Bishop,[67] though charged with differing offices. “In each local congregation of the faithful, in a certain way, they make present the Bishop with whom they are associated in trust and in generosity of heart; according to their rank, they take upon themselves his duties and his solicitude, and they carry these out in their daily work”. And “because of this participation in the Priesthood and mission, Priests should recognize the Bishop as truly their father and obey him reverently”[68]. Furthermore, “ever intent upon the good of God’s children, they should seek to contribute to the pastoral mission of the whole diocese, and indeed of the whole Church”.[69]

[30.] The office “that belongs to Priests in particular in the celebration of the Eucharist” is a great one, “for it is their responsibility to preside at the Eucharist in persona Christi and to provide a witness to and a service of communion not only for the community directly taking part in the celebration, but also for the universal Church, which is always brought into play within the context of the Eucharist. It must be lamented that, especially in the years following the post-Conciliar liturgical reform, as a result of a misguided sense of creativity and adaptation, there have been a number of abuses which have been a source of suffering for many”.[70]

[31.] In keeping with the solemn promises that they have made in the rite of Sacred Ordination and renewed each year in the Mass of the Chrism, let Priests celebrate “devoutly and faithfully the mysteries of Christ for the praise of God and the sanctification of the Christian people, according to the tradition of the Church, especially in the Eucharistic Sacrifice and in the Sacrament of Reconciliation”.[71] They ought not to detract from the profound meaning of their own ministry by corrupting the liturgical celebration either through alteration or omission, or through arbitrary additions.[72] For as St. Ambrose said, “It is not in herself . . . but in us that the Church is injured. Let us take care so that our own failure may not cause injury to the Church”.[73] Let the Church of God not be injured, then, by Priests who have so solemnly dedicated themselves to the ministry. Indeed, under the Bishop’s authority let them faithfully seek to prevent others as well from committing this type of distortion.

[32.] “Let the Parish Priest strive so that the Most Holy Eucharist will be the center of the parish congregation of the faithful; let him work to ensure that Christ’s faithful are nourished through the devout celebration of the Sacraments, and in particular, that they frequently approach the Most Holy Eucharist and the Sacrament of Penance; let him strive, furthermore, to ensure that the faithful are encouraged to offer prayers in their families as well, and to participate consciously and actively in the Sacred Liturgy, which the Parish Priest, under the authority of the diocesan Bishop, is bound to regulate and supervise in his parish lest abuses occur”.[74] Although it is appropriate that he should be assisted in the effective preparation of the liturgical celebrations by various members of Christ’s faithful, he nevertheless must not cede to them in any way those things that are proper to his own office.

[33.] Finally, all “Priests should go to the trouble of properly cultivating their liturgical knowledge and ability, so that through their liturgical ministry, God the Father, Son and Holy Spirit will be praised in an ever more excellent manner by the Christian communities entrusted to them”.[75] Above all, let them be filled with that wonder and amazement that the Paschal Mystery, in being celebrated, instills in the hearts of the faithful.[76]

The Priesthood......

Sacramentum Caritatis - Part 80 - Pope Benedict XVI

The Eucharist and Priestly spirituality

80. The eucharistic form of the Christian life is seen in a very special way in the priesthood. Priestly spirituality is intrinsically eucharistic. The seeds of this spirituality are already found in the words spoken by the Bishop during the ordination liturgy: "Receive the oblation of the holy people to be offered to God. Understand what you do, imitate what you celebrate, and conform your life to the mystery of the Lord's Cross." (222) In order to give an ever greater eucharistic form to his existence, the priest, beginning with his years in the seminary, should make his spiritual life his highest priority. (223)

He is called to seek God tirelessly, while remaining attuned to the concerns of his brothers and sisters. An intense spiritual life will enable him to enter more deeply into communion with the Lord and to let himself be possessed by God's love, bearing witness to that love at all times, even the darkest and most difficult. To this end I join the Synod Fathers in recommending "the daily celebration of Mass, even when the faithful are not present." (224) This recommendation is consistent with the objectively infinite value of every celebration of the Eucharist, and is motivated by the Mass's unique spiritual fruitfulness. If celebrated in a faith-filled and attentive way, Mass is formative in the deepest sense of the word, since it fosters the priest's configuration to Christ and strengthens him in his vocation.

Sacramentum Caritatis - Part 75 - Pope Benedict XVI

Sunday assemblies in the absence of a priest

75. Rediscovering the significance of the Sunday celebration for the life of Christians naturally leads to a consideration of the problem of those Christian communities which lack priests and where, consequently, it is not possible to celebrate Mass on the Lord's Day. Here it should be stated that a wide variety of situations exists. The Synod recommended first that the faithful should go to one of the churches in their Diocese where the presence of a priest is assured, even when this demands a certain sacrifice. (211) Wherever great distances make it practically impossible to take part in the Sunday Eucharist, it is still important for Christian communities to gather together to praise the Lord and to commemorate the Day set apart for him. This needs, however, to be accompanied by an adequate instruction about the difference between Mass and Sunday assemblies in the absence of a priest.

 The Church's pastoral care must be expressed in the latter case by ensuring that the liturgy of the word – led by a deacon or a community leader to whom this ministry has been duly entrusted by competent authority – is carried out according to a specific ritual prepared and approved for this purpose by the Bishops' Conferences. (212) I reiterate that only Ordinaries may grant the faculty of distributing holy communion in such liturgies, taking account of the need for a certain selectiveness. Furthermore, care should be taken that these assemblies do not create confusion about the central role of the priest and the sacraments in the life of the Church. The importance of the role given to the laity, who should rightly be thanked for their generosity in the service of their communities, must never obscure the indispensable ministry of priests for the life of the Church. (213) Hence care must be taken to ensure that such assemblies in the absence of a priest do not encourage ecclesiological visions incompatible with the truth of the Gospel and the Church's tradition. Rather, they should be privileged moments of prayer for God to send holy priests after his own heart. 

It is touching, in this regard, to read the words of Pope John Paul II in his Letter to Priests for Holy Thursday 1979 about those places where the faithful, deprived of a priest by a dictatorial regime, would meet in a church or shrine, place on the altar a stole which they still kept and recite the prayers of the eucharistic liturgy, halting in silence "at the moment that corresponds to the transubstantiation," as a sign of how "ardently they desire to hear the words that only the lips of a priest can efficaciously utter." (214) With this in mind, and considering the incomparable good which comes from the celebration of the Eucharist, I ask all priests to visit willingly and as often as possible the communities entrusted to their pastoral care, lest they remain too long without the sacrament of love

Sacramentum Caritatis - Part 26. - Pope Benedict XVI

Gratitude and hope

26. Finally, we need to have ever greater faith and hope in God's providence. Even if there is a shortage of priests in some areas, we must never lose confidence that Christ continues to inspire men to leave everything behind and to dedicate themselves totally to celebrating the sacred mysteries, preaching the Gospel and ministering to the flock. In this regard, I wish to express the gratitude of the whole Church for all those Bishops and priests who carry out their respective missions with fidelity, devotion and zeal.

Naturally, the Church's gratitude also goes to deacons, who receive the laying on of hands "not for priesthood but for service." (81) As the Synod Assembly recommended, I offer a special word of thanks to those Fidei Donum priests who work faithfully and generously at building up the community by proclaiming the word of God and breaking the Bread of Life, devoting all their energy to serving the mission of the Church. (82) Let us thank God for all those priests who have suffered even to the sacrifice of their lives in order to serve Christ. The eloquence of their example shows what it means to be a priest to the end. Theirs is a moving witness that can inspire many young people to follow Christ and to expend their lives for others, and thus to discover true life.

Sacramentum Caritatis - Part 25. Pope Benedict XVI

The clergy shortage and the pastoral care of vocations

25. In the light of the connection between the sacrament of Holy Orders and the Eucharist, the Synod considered the difficult situation that has arisen in various Dioceses which face a shortage of priests. This happens not only in some areas of first evangelization, but also in many countries of long-standing Christian tradition. Certainly a more equitable distribution of clergy would help to solve the problem. Efforts need to be made to encourage a greater awareness of this situation at every level. Bishops should involve Institutes of Consecrated Life and the new ecclesial groups in their pastoral needs, while respecting their particular charisms, and they should invite the clergy to become more open to serving the Church wherever there is need, even if this calls for sacrifice. (78)

The Synod also discussed pastoral initiatives aimed at promoting, especially among the young, an attitude of interior openness to a priestly calling. The situation cannot be resolved by purely practical decisions. On no account should Bishops react to real and understandable concerns about the shortage of priests by failing to carry out adequate vocational discernment, or by admitting to seminary formation and ordination candidates who lack the necessary qualities for priestly ministry (79). An insufficiently formed clergy, admitted to ordination without the necessary discernment, will not easily be able to offer a witness capable of evoking in others the desire to respond generously to Christ's call.

The pastoral care of vocations needs to involve the entire Christian community in every area of its life. (80) Obviously, this pastoral work on all levels also includes exploring the matter with families, which are often indifferent or even opposed to the idea of a priestly vocation. Families should generously embrace the gift of life and bring up their children to be open to doing God's will. In a word, they must have the courage to set before young people the radical decision to follow Christ, showing them how deeply rewarding it is.

Sacramentum Caritatis - Part 24. - Pope Benedict XVI

The Eucharist and priestly celibacy

24. The Synod Fathers wished to emphasize that the ministerial priesthood, through ordination, calls for complete configuration to Christ. While respecting the different practice and tradition of the Eastern Churches, there is a need to reaffirm the profound meaning of priestly celibacy, which is rightly considered a priceless treasure, and is also confirmed by the Eastern practice of choosing Bishops only from the ranks of the celibate. These Churches also greatly esteem the decision of many priests to embrace celibacy. This choice on the part of the priest expresses in a special way the dedication which conforms him to Christ and his exclusive offering of himself for the Kingdom of God. (75)

The fact that Christ himself, the eternal priest, lived his mission even to the sacrifice of the Cross in the state of virginity constitutes the sure point of reference for understanding the meaning of the tradition of the Latin Church. It is not sufficient to understand priestly celibacy in purely functional terms. Celibacy is really a special way of conforming oneself to Christ's own way of life. This choice has first and foremost a nuptial meaning; it is a profound identification with the heart of Christ the Bridegroom who gives his life for his Bride. In continuity with the great ecclesial tradition, with the Second Vatican Council (76) and with my predecessors in the papacy, (77) I reaffirm the beauty and the importance of a priestly life lived in celibacy as a sign expressing total and exclusive devotion to Christ, to the Church and to the Kingdom of God, and I therefore confirm that it remains obligatory in the Latin tradition. Priestly celibacy lived with maturity, joy and dedication is an immense blessing for the Church and for society itself.

Sacramentum Caritatis - Part 23. - Pope Benedict XVI

IV. The Eucharist and the Sacrament of Holy Orders

In persona Christi capitis

23. The intrinsic relationship between the Eucharist and the sacrament of Holy Orders clearly emerges from Jesus' own words in the Upper Room: "Do this in memory of me" (Lk 22:19). On the night before he died, Jesus instituted the Eucharist and at the same time established the priesthood of the New Covenant. He is priest, victim and altar: the mediator between God the Father and his people (cf. Heb 5:5-10), the victim of atonement (cf. 1 Jn 2:2, 4:10) who offers himself on the altar of the Cross. No one can say "this is my body" and "this is the cup of my blood" except in the name and in the person of Christ, the one high priest of the new and eternal Covenant (cf. Heb 8-9).

Earlier meetings of the Synod of Bishops had considered the question of the ordained priesthood, both with regard to the nature of the ministry (69) and the formation of candidates.(70) Here, in the light of the discussion that took place during the last Synod, I consider it important to recall several important points about the relationship between the sacrament of the Eucharist and Holy Orders. First of all, we need to stress once again that the connection between Holy Orders and the Eucharist is seen most clearly at Mass, when the Bishop or priest presides in the person of Christ the Head.

The Church teaches that priestly ordination is the indispensable condition for the valid celebration of the Eucharist.(71) Indeed, "in the ecclesial service of the ordained minister, it is Christ himself who is present to his Church as Head of his Body, Shepherd of his flock, High Priest of the redemptive sacrifice." (72) Certainly the ordained minister also acts "in the name of the whole Church, when presenting to God the prayer of the Church, and above all when offering the eucharistic sacrifice." (73)

As a result, priests should be conscious of the fact that in their ministry they must never put themselves or their personal opinions in first place, but Jesus Christ. Any attempt to make themselves the centre of the liturgical action contradicts their very identity as priests. The priest is above all a servant of others, and he must continually work at being a sign pointing to Christ, a docile instrument in the Lord's hands. This is seen particularly in his humility in leading the liturgical assembly, in obedience to the rite, uniting himself to it in mind and heart, and avoiding anything that might give the impression of an inordinate emphasis on his own personality. I encourage the clergy always to see their eucharistic ministry as a humble service offered to Christ and his Church. The priesthood, as Saint Augustine said, is amoris officium, (74) it is the office of the good shepherd, who offers his life for his sheep (cf. Jn 10:14-15).

Encyclical Letter on the Holy Eucharist - Parts 28 & 29

28. Lastly, the Church is apostolic in the sense that she “continues to be taught, sanctified and guided by the Apostles until Christ's return, through their successors in pastoral office: the college of Bishops assisted by priests, in union with the Successor of Peter, the Church's supreme pastor”.⁵³ Succession to the Apostles in the pastoral mission necessarily entails the sacrament of Holy Orders, that is, the uninterrupted sequence, from the very beginning, of valid episcopal ordinations.⁵⁴ This succession is essential for the Church to exist in a proper and full sense. 

The Eucharist also expresses this sense of apostolicity. As the Second Vatican Council teaches, “the faithful join in the offering of the Eucharist by virtue of their royal priesthood”,⁵⁵ yet it is the ordained priest who, “acting in the person of Christ, brings about the Eucharistic Sacrifice and offers it to God in the name of all the people”.⁵⁶ For this reason, the Roman Missal prescribes that only the priest should recite the Eucharistic Prayer, while the people participate in faith and in silence.⁵⁷

29. The expression repeatedly employed by the Second Vatican Council, according to which “the ministerial priest, acting in the person of Christ, brings about the Eucharistic Sacrifice”,⁵⁸ was already firmly rooted in papal teaching.⁵⁹ As I have pointed out on other occasions, the phrase in persona Christi “means more than offering 'in the name of' or 'in the place of' Christ. In persona means in specific sacramental identification with the eternal High Priest who is the author and principal subject of this sacrifice of his, a sacrifice in which, in truth, nobody can take his place”.⁶⁰ The ministry of priests who have received the sacrament of Holy Orders, in the economy of salvation chosen by Christ, makes clear that the Eucharist which they celebrate is a gift which radically transcends the power of the assembly and is in any event essential for validly linking the Eucharistic consecration to the sacrifice of the Cross and to the Last Supper. The assembly gathered together for the celebration of the Eucharist, if it is to be a truly Eucharistic assembly, absolutely requires the presence of an ordained priest as its president. On the other hand, the community is by itself incapable of providing an ordained minister. This minister is a gift which the assembly receives through episcopal succession going back to the Apostles. It is the Bishop who, through the Sacrament of Holy Orders, makes a new presbyter by conferring upon him the power to consecrate the Eucharist. Consequently, “the Eucharistic mystery cannot be celebrated in any community except by an ordained priest, as the Fourth Lateran Council expressly taught”.⁶¹ 

Priesthood

The ministerial orders of the Catholic Church include the orders of bishops, deacons and presbyters, which in Latin is sacerdos. The ordained priesthood and common priesthood (or priesthood of the all the baptized) are different in function and essence. 

A distinction is to be made between "priest" and "presbyter." In the 1983 Code of Canon Law, "The Latin words sacerdos and sacerdotium are used to refer in general to the ministerial priesthood shared by bishops and presbyters. The words presbyter, presbyterium and presbyteratus refer to priests [in the English use of the word] and presbyters".

The priesthood in the Catholic Church includes the priests of both the Latin Rite and the Eastern Rites. As of May 2007, the Vatican website stated that there were some 406,411 priests serving the Church worldwide.   While the consecrated life is neither clerical nor lay by definition, clerics can be members of institutes of consecrated, or secular (diocesan), life.

History

The Priesthood is understood to have begun with the Last Supper, when Jesus Christ instituted the Eucharist. While the threefold ministry is recorded in the New Testament, it is believed that in many assemblies this complete articulation did not take place until the second century. Until then, most small communities were led by an episkopos (overseer or bishop) or a presbyteros(elder or priest), hence in Catholic theology they are referred to as presbyter-bishops in this period. As communities grew in size and needed more ministers, the bishops became the highest level of minister in the Church with priests assisting them in presiding at the Eucharist in the multiple communities in each city. The diaconate (deacon means 'servant') evolved as administrators of Church funds and programmes for the poor.

Theology of the priesthood

Passover and Christ

The theology of the Catholic priesthood is rooted in the priesthood of Christ and to some degree shares elements of the ancient Hebraic priesthood as well.  A priest is one who presides over a sacrifice and offers that sacrifice and prayers to God on behalf of believers. The ancient Jewish priesthood which functioned at the temple in Jerusalem offered animal sacrifices at various times throughout the year for a variety of reasons.

In Christian theology, Jesus is the Lamb provided by God himself as a sacrifice for the sins of the world. Before his death on the cross, Jesus celebrated the Passover with his disciples and offered blessings over the bread (matzoh) and wine respectively, saying: "Take and eat. This is my body” and "Drink from this all of you, for this is my blood, the blood of the covenant, poured out for the forgiveness of sins." (Matthew 26:26b-28 Jerusalem Bible). The next day Christ's body and blood became visible in his sacrifice on the cross. Catholics believe that it is this same body, sacrificed on the cross and risen on the third day which is made present in the offering of each Eucharistic sacrifice which is called the Eucharist. However, Catholicism does not believe that the essence of the real presence of Christ in the Eucharist entails that the accidental features also change. For example, scientific analysis of the Eucharistic elements would indicate the physical properties of wine and unleavened bread (or leavened bread in the case of Eastern Rite Catholics).

Thus priests (and bishops who are “high priests”) in presiding at the Eucharist join each offering of the Eucharistic elements in union with the sacrifice of Christ. Catholic ordained ministers are known as priests because by their celebration of the Eucharist, they offer in a new moment in time the one eternal sacrifice of Christ.

Catholicism does not teach that Christ is sacrificed again and again, but that "The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice.". Instead, the Catholic Church holds the Jewish concept of memorial in which "..the memorial is not merely a recollection of past events....these events become in a certain way present and real." and thus "...the sacrifice Christ offered once and for all on the cross remains ever present." Properly speaking, in Catholic theology, expressed by Saint Thomas Aquinas, "Only Christ is the true priest, the others being only his ministers." Thus, Catholic clergy share in the one, unique, Priesthood of Christ.