Keywords: priest, life, morality, holiness, soul, perfection, ministry
Abstract:
As a spiritual shepherd and servant of the Holy Altar, the priest must practice what he preaches, i.e., to behave according to his words and to lead his moral life by the evangelical principles, following the example of our Saviour, who said about Himself: “Which of you convinceth me of sin?” (John 8, 46). The ministry of the priest can bear fruit only when sustained by an intense inner life and staunch morality. The fact that his ministry must be enhanced by his inner experiences and contribute to the development and deepening of his religious life cannot be considered anything else as an absolute necessity. A priest who is seen as dignified, honest, modest, balanced, gentle, and kind-hearted priest will gain respect, confidence, and influence, while silencing even his most fierce enemies; on the contrary, a sinful, egocentric, selfish and capricious priest will never succeed in his ministry and liturgical service. Only by practicing being virtuous can he lead others on this path and only then can he master his passions and vices and can condemn the sins and vices. Only from the pedestal of virtue can he notice and fight against the debasement and spiritual ruin caused by sin. Through his personal triumph against sin, the priest leads the believers on the path towards freedom from sin by his personal example. By triumphing against sin in his own body and fighting against it “unto blood” (Hebrews 12, 4), the priest becomes an athlete of the spirit, a candle that lights on a candlestick (Matthew 5, 15) and guides people’s lives on the path of salvation. The priest may not show signs of weakness, cowardice, or lack of faith. He must never consent to defeat, but present himself as a victor in front of his believers, as a champion of virtue and a deserving fighter against malice, despite all the temptations and passions that try to storm his soul. For the believers wish to see Christianity itself “personified” within the priest, who therefore must be a “living sign” of truth and moral good.
Pages: 40-55