At yesterday’s General Audience, Pope Benedict XVI shared with those present his hopes and expectations for the Jubilee Year for Priests he has called the Church to observe.
As we have come to expect from the Holy Father, his concerns are primarily theological and spiritual; only in a second moment does he turn to practical matters. In this context, he explains that, contrary to popular practice, priests and their people must first understand who and what the priest is before they can appreciate fully the value of what he does. Here, the pope holds to the old Thomistic adage that a thing acts according to its being. Applied to the lives of the ordained, the adage would have us say that priests act according to who they are. Therefore, Pope Benedict explains, the entire Church—priests and laity alike—must recognize priests first and foremost as sacred persons set apart to offer the Eucharistic sacrifice, which requires of them a deep and unshakable interior union with Christ. This is key for understanding priestly ministry properly, the pope says, for it is out of the identity and interiority of the priest that the vast range of his service flows, including his preeminent task of proclaiming the Word.
In sum, Pope Benedict has set as a goal of the Jubillee Year for Priests the reconciliation of two seemingly divergent understandings of the priesthood—one based on the priest’s identity and the other on his service. The two are not opposed, the Holy Father explains. The ministry of the Word and the ministry of the Eucharist are not opposite and competing forms of service. As we see in the Mass itself, the two are inextricably linked. So too in the life of the priest. The priest’s ministry of the Eucharist underlies, and at the same time is prepared for by, his ministry of the Word.

GENERAL AUDIENCE ADDRESS
June 24, 2009
Dear brothers and sisters,
Last Friday, June 19, the solemnity of the Sacred Heart of Jesus and the day traditionally dedicated to pray for the sanctification of priests, I had the joy of inaugurating the Year for Priests. The year was proclaimed on the occasion of the 150th anniversary of the “birth into eternal life” of the Curé d’Ars, St. Jean-Baptiste Marie Vianney. Entering into the Vatican basilica for the celebration of vespers, almost as a first symbolic gesture, I paused in the Choir Chapel to venerate the relic of this saintly pastor of souls: his heart. Why a Year for Priests? Why particularly in memory of the holy Curé d’Ars, who apparently did nothing extraordinary?
Divine Providence has ordained that this personage would be placed beside that of St. Paul. As the Pauline Year is concluding, a year which was dedicated to the Apostle of the Gentiles, the epitome of an extraordinary evangelizer who made various mission trips to spread the Gospel, this new jubilee year invites us to gaze upon a poor farmer turned humble pastor, who carried out his pastoral service in a small town.
If the two saints are quite different insofar as the life experiences that marked them — one traveled from region to region to announce the Gospel; the other remained in his little parish, welcoming thousands and thousands of faithful — there is nevertheless something fundamental that unites them: It is their total identification with their ministry, their communion with Christ. This brought St. Paul to say: “Yet I live, no longer I, but Christ lives in me” (Galatians 2:20). St. John Vianney liked to repeat: “If we had faith, we would see God hidden in the priest like a light behind glass, like wine mixed with water.”
The objective of this Year for Priests, as I wrote in the letter sent to priests for this occasion, is to support that struggle of every priest “toward spiritual perfection, on which the effectiveness of his ministry primarily depends.” It is to help priests first of all — and with them all of God’s people — to rediscover and reinvigorate their awareness of the extraordinary and indispensable gift of grace that the ordained ministry is for he who receives it, for the whole Church, and for the world, which would be lost without the real presence of Christ.
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