Year IV, Number 50

"Like a lamb that is led to the slaughter." (Is 53:7).

In Sacred Scripture, there is a strong and clear link between service and redemption, as well as between service and suffering, between Servant and Lamb of God. The Messiah is the Suffering Servant who takes on his shoulders the weight of human sin. He is the lamb "led to the slaughter" (Is 53:7) to pay the price of the sins committed by humanity, and thus render to the same humanity the service that it needs most. The Servant is the Lamb who "was oppressed, and was afflicted, yet he opened not his mouth" (Is 53:7), thus showing an extraordinary power: the power not to react to evil with evil, but to respond to evil with good.

It is the gentle force of the servant, who finds his strength in God and who, therefore, is made by God to be "light of the nations" and worker of salvation (Is 49:5-6). In a mysterious manner, the vocation to service is invariably a vocation to take part in a most personal way in the ministry of salvation - a partaking that will, among other things, be costly and painful.

"Even as the Son of man came not to be served but to serve" (Mt 20:28).

In truth, Jesus is the perfect model of the "servant" of whom Scripture speaks. He is the one who radically emptied himself to take on "the form of a servant" (Phil 2:7) and to dedicate himself totally to the things of the Father (cf. Lk 2:49), as the beloved Son in whom the Father is well pleased (cf. Mt 17:5). Jesus did not come to be served, "but to serve, and to give his life as a ransom for many" (Mt 20:28). He washed the feet of his disciples and obeyed the plan of the Father even unto death, death on a cross (cf. Phil 2:8). Therefore, the Father himself has exalted him, giving him a new name and making him Lord of heaven and of earth (cf. Phil 2:9-11).

How can one not read in the story of the "servant Jesus" the story of every vocation: the story that the Creator has planned for every human being, the story that inevitably passes through the call to serve and culminates in the discovery of the new name, designed by God for each individual? In these "names," people can grasp their own identity, directing themselves to that self-fulfillment which makes them free and happy. In particular, how can one not read in the parable of the Son, Servant and Lord, the vocational story of the person who is called by Jesus to follow him more closely: that is, to be a servant in the priestly ministry or in religious consecration? In fact, the priestly vocation or the religious vocation are always, by their very nature, vocations to the generous service of God and of neighbor.

Service thus becomes both the path and the valuable means for arriving at a better understanding of one's own vocation. Diakonia is a true vocational pastoral journey (cf. New Vocations for a New Europe, 27c).

Q. Dear Fr Anthony,

I have been very seriously considering the priesthood in the last six months or so. I'm going to be a senior in high school this next year, so I have a while before I can actually enter the seminary, if that's what God's call for me is. I'm just wondering what kind of education seminarians acquire in the seminary. I am very interested in Catholicism and I want very badly to get a degree in Theology before I enter any vocation, but especially the priesthood. Would or could I acquire this degree while in the seminary, or is it something I need to do on my own? Also, if I were to go to the seminary first, would I be able to get the degree after I became a priest? Thanks and may God bless you always!

- Mike

A. Dear Mike,

Seminarians usually get a college degree before studying theology. In most cases, you can get your college degree while being in the seminary or house of formation, but there are some dioceses and orders that require you to have the degree before starting in the seminary. From the point of view of your priesthood and the studies you will do in theology, it is best to major in philosophy in college, but not any philosophy. Go somewhere where you can study systematic philosophy, sometimes called ‘perennial philosophy’; or, at the very least, do the ‘Great Books’ course. Regarding theology, all seminarians study it, and at the very least take what corresponds to a bachelor’s degree. You are right in wanting to study theology well; it is nonsense to think we have anything to offer people if we haven’t opened all our heart and soul to God in prayer, and all our mind to him in study. Once we do that we can apply all our strength to loving him in preaching and extending his Kingdom. God bless.

- Fr Anthony

Q. Dear Fr Anthony,

In discerning my vocation, whether it be to consecrated or married life, I think it would be helpful to have a spiritual director. However, I've only been given a brief explanation of what one is and how to choose one. What should I consider when choosing a spiritual director? Are there any specific criteria (i.e. age, status in life) besides the obvious fact that they need to be faithful Catholics? Because I'm a woman, I've been told before it might be better to have another woman as a spiritual director. It has also been suggested that I ask our parish priest to be my spiritual director. What does having a spiritual director entail exactly, and how would I go about asking a chosen person? I'm a little confused on the whole issue, but I think it would be helpful in discerning to have someone to vent all my ideas, prayers, thoughts, fears, and frustrations on, someone I could trust and be completely open with. The whole idea of discerning is so intimidating to me, so I want to have someone to help me along the way. Thanks for your kind service in answering my question. Peace in Christ and God Bless.

- Jennifer

A. Dear Jennifer,

It is not necessary that a spiritual director be a priest. Perhaps it is more common that he is, but it is not absolutely necessary. The main quality to look for in a spiritual director is the gift of prudence, and a genuinely prudent person will always be both humble and strong. On top of that the director should have knowledge (both some learning and the gift). Usually you come across a good spiritual director by reference - either through the recommendation of someone you know, or you hear him preach, or you read something he wrote... and that moves you to ask him.

In your present situation you may find it helpful first of all to go on a good retreat, preferably a silent retreat based on the Spiritual Exercises of St Ignatius, and as part of that retreat make what is called a General Confession; the confessor will be able to give you some initial advice as regards your vocation in the sacrament of confession, and may even be able to recommend a possible spiritual director to you. Don’t forget as you do your search that ‘your heavenly Father knows what you need even before you ask him.’ So pray with trust and confidence for the right person to help you.

God bless.

- Fr Anthony

I invite you to read and meditate on the “farewell discourse” given by Jesus Christ during his Last Supper, which you will find in chapters 13 to 17 of St. John’s Gospel. You will see how insistently Jesus returns a pressing exhortation: he asks his disciples to remain in his love, and to love one another as intensely and radically as He has loved them. The exhortation is so forceful that Christ gives it the value, density and obligation of a command: I give you a new commandment: love one another; just as I have loved you, you also must love one another (Jn 13:34).

Jesus Christ wants this “new commandment” to be the distinctive sign of all those who wish to follow his footsteps, that is, of all of us who bear the name of Christians: By this love you have for one another, everyone will know that you are my disciples (Jn 13:35). It is not a recommendation that he makes exclusively to the apostles at the moment of his final farewell, a few hours before his death. No. It is the “password” that he has left to all generations of his disciples throughout the span of the world and history.

Gospel: John 1:29-34

Seeing Jesus coming towards him, John said, 'Look, there is the Lamb of God that takes away the sin of the world. This is the one I spoke of when I said: A man is coming after me who ranks before me because he existed before me. I did not know him myself, and yet it was to reveal him to Israel that I came baptizing with water.' John also declared, 'I saw the Spirit coming down on him from heaven like a dove and resting on him. I did not know him myself, but he who sent me to baptize with water had said to me, "The man on whom you see the Spirit come down and rest is the one who is going to baptize with the Holy Spirit." Yes, I have seen and I am the witness that he is the Chosen One of God.'

Introductory Prayer: Lord, increase my faith. Your acceptance of suffering is a stumbling block for the worldly-minded. Increase my faith so that I will trust in this means of salvation that you have chosen. Increase my hope so that I will bear my own suffering with joy. Increase my love so that I will accept my suffering generously.

Petition: Lord, help me become more aware of how much you have suffered for love of me, so that I may accept suffering out of love for you.

1. The Lamb of God...

John uses the image of the Lamb of God to describe Jesus to his followers as this would conjure up a vivid image in their minds: the image of Abraham and Isaac climbing the mountain with a bundle of wood and fire. God had asked the supreme sacrifice of Abraham: the sacrifice of his only son. "We have the wood and fire for the sacrifice," Isaac asks, "but where is the lamb?" Abraham could not hold back his tears, "God will provide the lamb." John sees Jesus walking on the other side of the Jordan. "Look, there is the Lamb of God who takes away the sins of the world." Jesus will not be spared.

2. Who Takes Away the Sins of the World

After agreeing to baptize him with the sinners, John the Baptist looked at Jesus and pointed him out as the "Lamb of God, who takes away the sin of the world." By doing so, he reveals that Jesus is at the same time the Suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover. Christ's whole life expresses his mission: "to serve and to give his life as a ransom for many" (Catechism of the Catholic Church, 608).

3. The Eucharist

Jesus is the Lamb of God for us during the Eucharistic sacrifice. After the consecration during Mass, before communion, the priest elevates the Body and Blood of Christ and says, "Behold the Lamb of God who takes away the sins of the world, happy are those who are called to his supper." The congregation responds, "Lord, I am not worthy to receive you, but only say the word and I shall be healed." By his wounds we have been healed, by his suffering we have been made whole. The infinite merits of Christ's passion are applied to our soul each time we attend Mass and receive the Eucharist. Let us contemplate this mystery of our faith and foster a fervent desire to receive him more worthily.

Dialogue: Lord Jesus, you offered yourself for my sins on the altar of the cross. You suffered in my place. Help me to unite my sufferings with yours for the salvation of the world.

Questionnaire:

1. How do I live the Mass? Do I prepare myself well to receive our Lord in Holy Communion? Knowing he is truly present in the Eucharist, how often do I visit him, kneeling before him and asking for the grace to know him better and love him more?

2. Am I aware of the fact that my daily life, with all its challenges anddifficulties, gives me opportunities to prove my love for Christ?

3. What sacrifice can I offer to Christ today to help save souls?

A short while ago, I attended the First Mass of a young priest. His ordination occurred amid the turmoil caused throughout the United States by the recent revelations of past scandals. In the midst of so much confusion, Father Daniel approached the altar, kissed it, and quietly began the Mass: "In the Name of the Father, and of the Son, and of the Holy Spirit. Amen." It was Trinity Sunday.

In the Prayer of Consecration in the Ordination Rite, the bishop prayed over Father Daniel Hennessey with these words: "May he be faithful in working with the order of bishops, so that the words of the Gospel may reach the ends of the earth, and the family of nations, made one in Christ, may become God's one, holy people." The prayer concludes with the Trinitarian formula "we ask this through our Lord Jesus Christ who lives and reigns with you and the Holy Spirit, one God forever and ever." Thus, the Church asks that the communion of the priest and the bishop (and therefore the presbyterate and the bishop) will draw all people into the communion of the Trinity.

The priest who hopes to fulfill his ministry the ministry of communion must do so as a co-worker with the bishop. It is for this reason that Father Daniel will pray for the bishop by name at every Mass for the rest of his life. It is for this reason that the bishop consecrates the sacred oils used by Father Daniel and by every priest throughout the diocese.

The communion of priests and bishops, according to Presbyterorum Ordinis, must be a primary concern for bishops. They should "regard their priests as brothers and friends and are to take the greatest interest they are capable of in their welfare both, temporal and spiritual... They should be glad to listen to their priests' views and even consult them and hold conference with them about matters that concern the needs of pastoral work and the good of the diocese" (Presbyterorum Ordinis, 7). In turn, "priests for their part should keep in mind the fullness of the Sacrament of Orders which bishops enjoy and should reverence in their persons the authority of Christ.” What is at the heart of this communion? Is it personal gain or political maneuvering? Obviously not. What is at the heart of this communion is the reality that bishop and priest share in the one priesthood of Jesus Christ. They are one in virtue of their sacramental participation in the priesthood of Jesus Christ. To be true to Christ and to their identity as bishop and priest, they must work in communion. As he prepared to offer himself on the cross, Christ prayed for his apostles: "Holy Father, keep them in your name, which you have given me, so that they may be one even as we are one" (John 17:11). It is in the name that they are one. It is in his name that they minister. Peter testified to this truth when he met the beggar at the gate. He told him "Neither silver nor gold have I, but I give you what I have; in the name of Jesus Christ of Nazareth, walk" (Acts 3:6). The power that is exercised by priests and bishops is not based upon personal talent or merit, but upon sacramental configuration with the great High Priest. Their communion with one another is based not on any psychological, managerial, political, or ideological commonality, but rather on their ontological bond with Jesus Christ, the head and shepherd. The bishops and priests should exemplify to the world the communion of which they are ministers.

Fr David Barnes exercises his ministry in the archdiocese of Boston.

Upcoming Events & Retreats

(( Listed here are retreats directed by the Legionaries of Christ and Regnum Christi members. For a listing of diocesan activities and other events, click here to go to the vocation.com website ))

LEGIONARIES OF CHRIST

Cheshire, CT, Feb 7-9, 2003, Test Your Call Retreat. Ages 16-30. Price: none. Contact Br Branigan Sherman at vocation@legionaries.org or (800) 420-5409.

Cornwall, ONT, Feb 7-9, 2003, Test Your Call Retreat. Ages 16-30. Price: none. Contact Fr William Slattery at wslattery@legionaries.org or at (613) 931-1920.

Houston, TX, Feb 8-9, 2003, Evangelization Mission. Ages 16-30. Contact Donna Rueby at dmrueby@hotmail.com or (281) 361-3708. Sponsored by Youth for the Third Millennium

Sacramento, CA, Feb 9-10, 2003, Young Men's Retreat. Ages 16-30. Price: $15. Contact Br Robert DeCesare at sgomez@legionaries.org or (916) 716-5506.

Folsom, LA, Feb 21-23, 2003, Young Men's Retreat. Ages 18-30. Contact Michele Kot at michelektkc@juno.com or (985) 652-1840

REGNUM CHRISTI consecrated women

Atlanta, GA, Feb 3, 2003, Young Women's Spiritual Growth Retreat. Ages 17-30. Contcat Dorrie Donahue at ddonahue@inteducators.org or (770) 417-1045.

Los Angeles, CA, Feb 7-9, 2003, Young Women's Spiritual Growth Retreat. Ages 16-30. Contact Magdalena Faine at mfaine@inteducators.org or(562) 597-6351.

Washinton DC, Feb 7-9, 2003, Spiritual Exercises. Ages 17-30. Contact Lucy Honnor at lhonnor@inteducators.org or(301) 536-6931.

Los Angeles, CA, Feb 9, 2003, Young Women's Spiritual Growth Retreat. Ages 16-30. Contact Magdalena Faine at mfaine@inteducators.org or(562) 597-6352.

Ottawa, Feb 15-17, 2003, Spiritual Exercises. Ages 17-30. Contact Lourdes Cano at lcano@inteducators.org or (401) 225-2314.

REGNUM CHRISTI consecrated men

Call Tony McDonnell for more information, (301) 365-3205. info@ytm.org.

ShoreLines welcomes your questions and comments at questions@shorelines.org. If you do not specify otherwise, your question may be posted in the Vocations Q&A section.

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