A priest is not just a community builder
or animator, but a man
of sacrifice, a victim, another Christ.

The mystery of a vocation
to the priesthood

by Edwin Gordon

n In this article I would like to consider the mystery of a vocation to the priesthood. I say "mystery" because such a vocation, whilst it might contain matter that could be the subject of psychological analysis, yet fundamentally is supernatural, and contains elements that are beyond the reach of human scrutiny: "Neither doth any man take the honor to himself, but that he is called by God, as Aaron was. So Christ also did not glorify Himself, that He might be made a high priest; but that He said unto Him: Thou art my Son, this day have I begotten Thee" (Heb. 5:4-5). Moreover, as St. Paul puts it in his first letter to the Corinthians, "See your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble. But the foolish things of the world hath God chosen, that He may confound the wise; and the weak things of the world hath God chosen, that He may confound the strong. And the base things of the world and the things that are contemptible, hath God chosen; and things that are not, that He might bring to naught things that are" (1 Cor. 1:26-28).

I very much doubt whether a committee of experts would have chosen Peter to be the head of the apostles, the Church, or indeed would have chosen the apostles themselves, given their failings and unstable temperaments! Having said this, it is still worth examining the vocation of the young fishermen of Galilee and the other apostles, hoping to catch the crumbs that fall from the Master's table; perhaps, like Moses, taking off our sandals, because what we are considering is of God.

Call and response

Is there anything, then, that we can learn from their calling and their response to that call? The first meeting of Jesus with John and Andrew took place when St. John the Baptist pointed to Jesus who was walking by. "Behold the Lamb of God: behold Him Who takes away the sins of the world." John and Andrew were disciples of John the Baptist. This means that they would have had some religious background and knowledge of the Scriptures. They were expecting and longing for the Messiah, and possibly had even heard John the Baptist proclaiming his presence among them. Hence it is not surprising that when they heard and saw John the Baptist pointing to Jesus they began to follow Jesus. It is doubtful whether they understood fully what St. John the Baptist meant by referring to Jesus as the Lamb of God who would offer himself in sacrifice for the sins of the world, but nevertheless they began to follow him. Jesus turned and asked them, "What do you want?"-words that are worthwhile meditating on. What do you really want? What are you really seeking?

There are many today who do not know what they want, wandering aimlessly through life, drifting through a "parched salty land," pursuing illusions that cannot satisfy, like moths dashing themselves against electric lights. Our Lord's question then to John and Andrew is his question to all those who are beginning or trying to follow him.

John and Andrew replied, "Master, where do you live?", significant words that express a very important truth. Following Our Lord is not just a question of believing in him (though of course it includes this) but of living with him. Our Lord's reply shows us precisely this: "Come and see": and they went and they saw where he lived, and spent the rest of the day with him. The Gospel does not tell us what happened at this fist meeting, what they talked about; but it does tell us what happened following the second miraculous catch of fish after the Resurrection, when Our Lord took the trouble to prepare breakfast for them. It is not unreasonable to suppose that Our Lord would have done the same at this first meeting with John and Andrew.

At any rate, they were so impressed with Jesus that Andrew had no hesitation in saying to his brother Simon Peter early next morning, "We have found the Messiah," and bringing him to Jesus. Jesus, looking at Simon Peter, the rough and ready fisherman, called him "Cephas" a rock, the rock upon which he would build his Church-Peter, with all his human failings, but at the same time with a love and enthusiasm that surpassed human wisdom.

When Our Lord met these young fishermen by the Sea of Galilee as they were washing their nets he already knew them. Jesus then got into Peter's boat, and drawing a little from the shore began to preach to the crowd from the boat, as indeed later on he would continue to preach to the vast crowds across the centuries from Peter's boat, the Church.

Jesus, stepping ashore, said to Peter, "Launch out into the deep for a catch." Peter replied, "Lord, we have toiled all night and caught nothing, but at your word I will let down the net." We know what followed-the miraculous catch of fish. The boat was so full that they had to ask James and John in the other boat to help, until both boats were filled to the brim. At seeing this Peter could only cry out, "Depart from me, O Lord, for I am a sinful man," similar words to those of the prophet Isaiah when called upon to proclaim God's message: "I am a man of unclean lips . . . ." This sense of unworthiness was precisely the quality that Jesus looked for, and he replied, "Follow me, and I will make you into fishers of men." Immediately leaving their nets they followed him.

There is a divine recklessness about their answer to God's call. Humanly speaking they were foolish in leaving a secure livelihood as fishermen and following an unknown preacher. They would indeed launch out into the deep unchartered waters of the apostolate, relying not on human strategy or wisdom but on the power of God.

These first disciples could well have followed Jesus in their fishing, as lay laborers, by offering their work to God, and so sanctifying their work. They could have become saints by doing their work well and fulfilling their obligations; but Our Lord called them to do something more, to leave their nets and give themselves entirely to preaching the Good News to the uttermost parts of the earth, sharing in his priesthood.

These disciples and the rest of the chosen twelve formed the first seminary, seed ground, in which Our Lord would plant the seeds of divine life and truth. Jesus would train them, correct their faults, and give the graces they needed to grow in sanctity. He would teach them at great length, both in parables and by explaining the Scriptures to them that were about himself. He would unfold to them the mysteries of God's own life, and he would send them out to teach the Good News about the Kingdom even before they had witnessed his death and resurrection. At the same time he would promise them the Holy Spirit, who would bring to their minds everything he had told them. They were to be witnesses of his life, his miracles, his preaching, his death, resurrection and ascension into Heaven. Above all else he would ordain them as his priests, priests of the new covenant who would make present the sacrifice of the new covenant and the victory of the resurrection in the Holy Sacrifice of the Eucharist.

If Our Lord's words, "The harvest is rich but the laborers are few" were true in his day, as they were, then how much more is this not true today? Jesus said to the disciples, "You say there are yet four months and then the harvest comes." Here we see human prudence suggesting, "There is no need to rush; leave it to the future." Our Lord's words were quite definitive: "But I say to you lift up your eyes and see the countries, for they are white already for the harvest." Hence the need for laborers in this great harvest of souls is no less today than it was in Our Lord's days.

Lessons to learn

To repeat the question we asked at the beginning of this article: is there anything that we can learn from the call of the first disciples and their answer to that call?

Firstly, they had already some religious formation and knowledge of the Scriptures. This means that the seed ground of a vocation today, as in the past, is a proper knowledge of the Faith; for how can we love what we do not know? We are fortunate in that the Universal Catechism does provide the material for such knowledge.

Secondly, there has to be an act of faith, a kind of leap in the dark. There is no "postcard from Heaven" giving a clear call to the priesthood. Our Lord's words to a would-be follower, "Foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay his head" emphasize the need for this self-abandonment to divine providence.

Thirdly, in every case we see that sacrifice is called for, (the fishermen had to leave their nets), brought out succinctly in Peter's words, "We have left everything and followed you."

Moreover, the disciples were formed in the priestly life by their contact with Jesus, the divine Master who would correct their faults and teach them by his life and words. This continuing contact with Jesus, the supreme High Priest, comes today through prayer and the sacraments, and above all through the Holy Eucharist. The very same Lord continues to teach through the Church he founded. "He who heareth you heareth me."

This means in practice that the would-be seminarian needs to have proper spiritual direction from a priest faithful to the teachings of the Church, and acquire the habit of regular prayer and frequent confession. Daily Mass is an essential part of his formation. It is through a deepening appreciation of the Holy Eucharist as the Body and Blood of the Lord that the student will grow in his love for him. Moreover, reading of the lives and writings of the saints as well as time given to prayer is important for spiritual development and growth.

The Synod of Bishops on the Priesthood suggested pre-seminary training. This often used to be provided by minor seminaries. The provision of pre-seminary houses of formation would be of great value, so that students could acquire a basic knowledge of the Faith, and training in the practice of prayer and priestly life before they actually began their full seminary training.

It is absolutely essential that those appointed to train would-be seminarians (and a fortiori seminarians) be completely attuned to the Magisterium of the Church, both in doctrine and morals. Proper emphasis should be given to healthy recreation, sport, etc., so as to create a spirit of fraternal comradeship.

I do not think there is a shortage of vocations today, because Our Lord still calls and the harvest is still rich. There is quite definitely a vocational deafness, which is caused by a lack of proper instruction in the Faith, and by the clamor of many false prophets and a predominantly materialistic view of life. The call of Christ is quite clearly heard when the Holy Father speaks to young people and presents to them the challenge of sanctity. That same challenge, which is the call of Christ, must be presented by every priest and every bishop.

The priesthood is not just a profession among others, but a calling that requires a total giving of one's life. The modern world may not necessarily demand a martyrdom of blood, but it does demand a different kind of martyrdom, particularly in a religious atmosphere that is impregnated with modernism and the so-called "Theology of dissent." A priest is not just a community builder or animator, but a man of sacrifice, a victim, another Christ. n