Catholic Catechism - The Sacraments - Baptism Part 5

V. WHO CAN BAPTIZE?
1256 The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon.⁵⁷ In case of necessity, anyone, even a non-baptized person, with the required intention, can baptize⁵⁸ , by using the Trinitarian baptismal formula. The intention required is to will to do what the Church does when she baptizes. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation.⁵⁹


VI. THE NECESSITY OF BAPTISM


1257 The Lord himself affirms that Baptism is necessary for salvation.⁶⁰ He also commands his disciples to proclaim the Gospel to all nations and to baptize them.⁶¹Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.⁶² The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.
1258 The Church has always held the firm conviction that those who suffer death for the sake of the faith without having received Baptism are baptized by their death for and with Christ. This Baptism of blood, like the desire for Baptism, brings about the fruits of Baptism without being a sacrament.
1259 For catechumens who die before their Baptism, their explicit desire to receive it, together with repentance for their sins, and charity, assures them the salvation that they were not able to receive through the sacrament.
1260 "Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery."⁶³ Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.
1261 As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them,"⁶⁴ allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism.

VII. THE GRACE OF BAPTISM
1262 The different effects of Baptism are signified by the perceptible elements of the sacramental rite. Immersion in water symbolizes not only death and purification, but also regeneration and renewal. Thus the two principal effects are purification from sins and new birth in the Holy Spirit.⁶⁵


For the forgiveness of sins . . .
1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin.⁶⁶ In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God.
1264 Yet certain temporal consequences of sin remain in the baptized, such as suffering, illness, death, and such frailties inherent in life as weaknesses of character, and so on, as well as an inclination to sin that Tradition calls concupiscence, or metaphorically, "the tinder for sin" (fomes peccati); since concupiscence "is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the grace of Jesus Christ."⁶⁷ Indeed, "an athlete is not crowned unless he competes according to the rules."⁶⁸


"A new creature"
1265 Baptism not only purifies from all sins, but also makes the neophyte "a new creature," an adopted son of God, who has become a "partaker of the divine nature,"⁶⁹member of Christ and co-heir with him,⁷⁰ and a temple of the Holy Spirit.⁷¹

1266 The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
- enabling them to believe in God, to hope in him, and to love him through the theological virtues;
- giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;
- allowing them to grow in goodness through the moral virtues.
Thus the whole organism of the Christian's supernatural life has its roots in Baptism.

Catholic Catechism - The Sacraments - Baptism Part 4

IV. WHO CAN RECEIVE BAPTISM?

1246 "Every person not yet baptized and only such a person is able to be baptized."46

The Baptism of adults

1247 Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. The catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.

1248 The catechumenate, or formation of catechumens, aims at bringing their conversion and faith to maturity, in response to the divine initiative and in union with an ecclesial community. The catechumenate is to be "a formation in the whole Christian life . . . during which the disciples will be joined to Christ their teacher. The catechumens should be properly initiated into the mystery of salvation and the practice of the evangelical virtues, and they should be introduced into the life of faith, liturgy, and charity of the People of God by successive sacred rites."47

1249 Catechumens "are already joined to the Church, they are already of the household of Christ, and are quite frequently already living a life of faith, hope, and charity."48 "With love and solicitude mother Church already embraces them as her own."49

The Baptism of infants
1250 Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called.50 The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth.51

1251 Christian parents will recognize that this practice also accords with their role as nurturers of the life that God has entrusted to them.52

1252 The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole "households" received baptism, infants may also have been baptized.53

Faith and Baptism
1253 Baptism is the sacrament of faith.54 But faith needs the community of believers. It is only within the faith of the Church that each of the faithful can believe. The faith required for Baptism is not a perfect and mature faith, but a beginning that is called to develop. The catechumen or the godparent is asked: "What do you ask of God's Church?" The response is: "Faith!"

1254 For all the baptized, children or adults, faith must grow after Baptism. For this reason the Church celebrates each year at the Easter Vigil the renewal of baptismal promises. Preparation for Baptism leads only to the threshold of new life. Baptism is the source of that new life in Christ from which the entire Christian life springs forth.

1255 For the grace of Baptism to unfold, the parents' help is important. So too is the role of the godfather and godmother, who must be firm believers, able and ready to help the newly baptized - child or adult on the road of Christian life.55 Their task is a truly ecclesial function (officium).56 The whole ecclesial community bears some responsibility for the development and safeguarding of the grace given at Baptism.

Catholic Catechism - The Sacraments - Baptism Part 3

III. HOW IS THE SACRAMENT OF BAPTISM CELEBRATED?


Christian Initiation

1229 From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion.

1230 This initiation has varied greatly through the centuries according to circumstances. In the first centuries of the Church, Christian initiation saw considerable development. A long period of catechumenate included a series of preparatory rites, which were liturgical landmarks along the path of catechumenal preparation and culminated in the celebration of the sacraments of Christian initiation.

1231 Where infant Baptism has become the form in which this sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-baptismal catechumenate. Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal grace in personal growth. The catechism has its proper place here.

1232 The second Vatican Council restored for the Latin Church "the catechumenate for adults, comprising several distinct steps."34 The rites for these stages are to be found in the Rite of Christian Initiation of Adults (RCIA).35 The Council also gives permission that: "In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual."36

1233 Today in all the rites, Latin and Eastern, the Christian initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single celebration of the three sacraments of initiation: Baptism, Confirmation, and the Eucharist.37 In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation.38


The mystagogy of the celebration

1234 The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.

1235 The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross.

1236 The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith.

1237 Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church, to which he will be "entrusted" by Baptism.39

1238 The baptismal water is consecrated by a prayer of epiclesis (either at this moment or at the Easter Vigil). The Church asks God that through his Son the power of the Holy Spirit may be sent upon the water, so that those who will be baptized in it may be "born of water and the Spirit."40

1239 The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.

1240 In the Latin Church this triple infusion is accompanied by the minister's words: "N., I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern liturgies the catechumen turns toward the East and the priest says: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." At the invocation of each person of the Most Holy Trinity, the priest immerses the candidate in the water and raises him up again.

1241 The anointing with sacred chrism, perfumed oil consecrated by the bishop, signifies the gift of the Holy Spirit to the newly baptized, who has become a Christian, that is, one "anointed" by the Holy Spirit, incorporated into Christ who is anointed priest, prophet, and king.41

1242 In the liturgy of the Eastern Churches, the post-baptismal anointing is the sacrament of Chrismation (Confirmation). In the Roman liturgy the post- baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the baptismal anointing.

1243 The white garment symbolizes that the person baptized has "put on Christ,"42 has risen with Christ. The candle, lit from the Easter candle, signifies that Christ has enlightened the neophyte. In him the baptized are "the light of the world."43

The newly baptized is now, in the only Son, a child of God entitled to say the prayer of the children of God: "Our Father."

1244 First Holy Communion. Having become a child of God clothed with the wedding garment, the neophyte is admitted "to the marriage supper of the Lamb"44 and receives the food of the new life, the body and blood of Christ. The Eastern Churches maintain a lively awareness of the unity of Christian initiation by giving Holy Communion to all the newly baptized and confirmed, even little children, recalling the Lord's words: "Let the children come to me, do not hinder them."45 The Latin Church, which reserves admission to Holy Communion to those who have attained the age of reason, expresses the orientation of Baptism to the Eucharist by having the newly baptized child brought to the altar for the praying of the Our Father.

1245 The solemn blessing concludes the celebration of Baptism. At the Baptism of newborns the blessing of the mother occupies a special place.

Catholic Catechism - The Sacraments - Baptism Part 2

Christ's Baptism

1223 All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan.17 After his resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you."18

1224 Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness."19 Jesus' gesture is a manifestation of his self-emptying.20 The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son."21

1225 In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a "Baptism" with which he had to be baptized.22 The blood and water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the sacraments of new life.23 From then on, it is possible "to be born of water and the Spirit"24 in order to enter the Kingdom of God.

See where you are baptized, see where Baptism comes from, if not from the cross of Christ, from his death. There is the whole mystery: he died for you. In him you are redeemed, in him you are saved.25

Baptism in the Church

1226 From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit."26 The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans.27 Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family."28

1227 According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him:

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.29
The baptized have "put on Christ."30 Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies.31

1228 Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect.32 St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament."33

Catholic Catechism - The Sacraments - Baptism Part 1

THE SEVEN SACRAMENTS OF THE CHURCH


CHAPTER ONE
THE SACRAMENTS OF CHRISTIAN INITIATION


ARTICLE 1
THE SACRAMENT OF BAPTISM

1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua),⁴ and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word."⁵

I. WHAT IS THIS SACRAMENT CALLED?
1214 This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature."⁶

1215 This sacrament is also called "the washing of regeneration and renewal by the Holy Spirit," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God."⁷

1216 "This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding . . . ."⁸ Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself:⁹

Baptism is God's most beautiful and magnificent gift. . . .We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal, and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship.¹⁰

II. BAPTISM IN THE ECONOMY OF SALVATION
Prefigurations of Baptism in the Old Covenant


1217 In the liturgy of the Easter Vigil, during the blessing of the baptismal water, the Church solemnly commemorates the great events in salvation history that already prefigured the mystery of Baptism:

Father, you give us grace through sacramental signs, which tell us of the wonders of your unseen power.In Baptism we use your gift of water, which you have made a rich symbol of the grace you give us in this sacrament.¹¹

1218 Since the beginning of the world, water, so humble and wonderful a creature, has been the source of life and fruitfulness. Sacred Scripture sees it as "overshadowed" by the Spirit of God:¹²

At the very dawn of creation your Spirit breathed on the waters, making them the wellspring of all holiness.¹³

1219 The Church has seen in Noah's ark a prefiguring of salvation by Baptism, for by it "a few, that is, eight persons, were saved through water":¹⁴

The waters of the great flood you made a sign of the waters of Baptism, that make an end of sin and a new beginning of goodness.¹⁵

1220 If water springing up from the earth symbolizes life, the water of the sea is a symbol of death and so can represent the mystery of the cross. By this symbolism Baptism signifies communion with Christ's death.

1221 But above all, the crossing of the Red Sea, literally the liberation of Israel from the slavery of Egypt, announces the liberation wrought by Baptism:

You freed the children of Abraham from the slavery of Pharaoh, bringing them dry-shod through the waters of the Red Sea, to be an image of the people set free in Baptism.¹⁶

1222 Finally, Baptism is prefigured in the crossing of the Jordan River by which the People of God received the gift of the land promised to Abraham's descendants, an image of eternal life. The promise of this blessed inheritance is fulfilled in the New Covenant.

Why do we run and seek Visions and Messages

When we as Catholics have the most precious gift of the presence of Our Lord Jesus in the Most Holy Eucharist, it amazes me how many people still run to apparition sites and seek messages from dubious visionaries, while Jesus comes to us in a small host and lives in our Churches.

What's wrong with us ?  Do we believe in the presence of Jesus or not, do we spend time in thanksgiving with Him after Holy Mass or do we turn to our neighbour to chat.  Do we reflect on the presence of Christ within us.  

I think in our Church we need to re-ignite our faith in Christ in the Eucharist.  We have it all right there.  Jesus is present to us.  He is the same Jesus who worked miracles on the earth and He will continue to work miracles and help us on the road to sanctity if we believe in Him. 

The Saints are our example, they didnt run after visions and visionaries, they knew where their love and their strength lay which was ultimately in Christ and His presence in the Holy Eucharist. 

Giving Hope to Those Suffering with Addictions.....

Sacerdotii Nostri Primordia - Encyclical on the Priesthood - Pope John XXIII - Conclusion

Lourdes and Ars

114. There is no need to dwell on this point, Venerable Brothers, since what We are urging is very close to your own hearts. For We are sure that you understand perfectly Our interest in these things and the forceful expression We are giving to it, and that you share it. For the present, We commit this matter of immense importance, closely bound up with the salvation of many souls, to the intercession of St. John M. Vianney.

115. We also turn Our eyes to the Mother of God, immaculate from the very beginning. Shortly before the Cure of Ars, filled with heavenly merits, completed his long life, She appeared in another part of France to an innocent and humble girl, and through her, invited men with a mother's insistence to devote themselves to prayers and Christian penance; this majestic voice is still striking home to souls a century later, and echoing far and wide almost endlessly.

116. The things that were done and said by this holy priest, who was raised to the honors of the Heavenly Saints and whose 100th anniversary We are commemorating, cast a kind of heavenly light beforehand over the supernatural truths which were made known to the innocent girl at the grotto of Lourdes. For this man had such great devotion to the Immaculate Conception of the Virgin Mother of God that in 1836 he dedicated his parish church to Mary Conceived Without Sin and greeted the infallible definition of this truth as Catholic dogma in 1854 with the greatest joy and reverence. (103)

117. So there is good reason for Us to link together this double centenary, of Lourdes and of Ars, as We give proper thanks to the most high God: each supplements the other, and each does honor to a nation We love very much and which can boast of having both of these most holy places in its bosom.

118. Mindful of the many benefits that have been received, and trusting confidently that still more will come to Us and to the whole Church, We borrow the prayer that sounded so often on the lips of the Cure of Ars: "Blessed be the most holy and immaculate conception of the Blessed Virgin Mary, Mother of God. May all nations praise, all lands invoke and preach your Immaculate Heart!" (104)

119. Confident that this centennial celebration of St. John M. Vianney throughout the world will stir up the pious zeal of priests and of those whom God is calling to take up the priesthood, and will make all the faithful even more active and interested in supplying the things that are needed for priests' life and work, with all Our heart We impart the Apostolic Blessing to each and every one of them, and especially to you, Venerable Brethren, as a consoling pledge of heavenly graces and of Our good will.

Given at Rome, at St. Peter's, on August 1, 1959, the first year of Our Pontificate.

JOHN XXIII

Sacerdotii Nostri Primordia - Encyclical on the Priesthood - Pope John XXIII - Part 20

Help From the Faithful

106. On the occasion of this centenary celebration, We would also like to exhort paternally all of the faithful to offer constant prayers to God for their priests, so that each in his own way may help them attain holiness.

107. Those who are more fervent and devout are turning their eyes and their minds to the priest with a great deal of hope and expectation. For, at a time when you find flourishing everywhere the power of money, the allure of pleasures of the senses, and too great an esteem for technical achievements, they want to see in him a man who speaks in the name of God, who is animated by a firm faith, and who gives no thought to himself, but burns with intense charity.

108. So let them all realize that they can help sacred ministers a great deal to achieve this lofty goal, if only they will show due respect for priestly dignity, and have proper esteem for their pastoral office and its difficulties, and finally be even more zealous and active in offering to help them.

A Call for Vocations

109. We cannot help turning our paternal spirit in a special way to young people; We embrace them with a warm love and remind them that, in them, the Church rests great hopes for the years to come.

110. The harvest indeed is great, but the laborers are few. (102) How many areas there are where the heralds of the Gospel truth are worn out by their labors and waiting eagerly and longingly for those to come who will take their place! There are peoples who are languishing in a miserable hunger for heavenly food more than for earthly nourishment. Who will bring the heavenly banquet of life and truth to them?

111. We have complete confidence that the youngsters of our time will be as quick as those of times past to give a generous answer to the invitation of the Divine Master to provide for this vital need.

112. Priests often find themselves in difficult circumstances. This is not surprising; for those who hate the Church always show their hostility by trying to harm and deceive her sacred ministers; as the Cure of Ars himself admitted, those who want to overthrow religion always try in their hatred to strike at priests first of all.

113. But even in the face of these serious difficulties, priests who are ardent in their devotion to God enjoy a real, sublime happiness from an awareness of their own position, for they know that they have been called by the Divine Savior to offer their help in a most holy work, which will have an effect on the redemption of the souls of men and on the growth of the Mystical Body of Christ. So let Christian families consider it one of their most sublime privileges to give priests to the Church; and so let them offer their sons to the sacred ministry with joy and gratitude.

Sacerdotii Nostri Primordia - Encyclical on the Priesthood - Pope John XXIII - Part 19

Necessity of Personal Holiness

97. As this Encyclical of Ours draws to a close, We want to assure you, Venerable Brethren, of the high hopes We have that these centenary celebrations will, with the help of God, lead to a deeper desire and more intensive efforts on the part of all priests to carry out their sacred ministry with more ardent zeal and especially to work to fulfill "the first duty of priests, that is, the duty of becoming holy themselves.'' (100)

98. When We gaze from this height of the Supreme Pontificate to which We have been raised by the secret counsels of Divine Providence and turn Our mind to what souls are hoping for and expecting, or to the many areas of the earth that have not yet been brightened by the light of the Gospel, or last of all to the many needs of the Christian people, the figure of the priest is always before Our eyes.

99. If there were no priests or if they were not doing their daily work, what use would all these apostolic undertakings be, even those which seem best suited to the present age? Of what use would be the laymen who work so zealously and generously to help in the activities of the apostolate?

100. And so We do not hesitate to speak to all of these sacred ministers, whom We love so much and in whom the Church rests such great hopes—these priests—and urge them in the name of Jesus Christ from the depths of a father's heart to be faithful in doing and giving all that the seriousness of their ecclesiastical dignity requires of them.

101. This appeal of Ours draws added force from the wise and prudent words of St. Pius X: "Nothing is needed more to promote the kingdom of Jesus Christ in the world than the holiness of churchmen, who should stand out above the faithful by their example, their words and their teaching.'' (101)

102. And this fits in perfectly with the words that St. John M. Vianney addressed to his bishop: "If you want the whole diocese to be converted to God, then all of the Cures must become holy."

Help From Bishops

103. And We especially want to commend these most beloved sons to you, Venerable Brethren, who bear the chief responsibility for the holiness of your clergy, so that you will be careful to go to them and help them in the difficulties— sometimes serious ones—that they face in their own lives or in carrying out their duties.

104. What is there that cannot be accomplished by a bishop who loves the clergy entrusted to his direction, who is close to them, really knows them, takes great care of them and directs them in a firm but fatherly way?

105. It is true that your pastoral care is supposed to extend to the whole diocese, but you should still take very special care of those who are in sacred orders, for they are your closest helpers in your work and are bound to you by many sacred ties.

Sacerdotii Nostri Primordia - Encyclical on the Priesthood - Pope John XXIII - Part 18

His Concern for Sinners
90. St. John M. Vianney always had "poor sinners," as he called them, in his mind and before his eyes, with the constant hope of seeing them turn back to God and weep for the sins they had committed. This was the object of all his thoughts and cares, and of the work that took up almost all his time and efforts. (92)

91. From his experience in the tribunal of Penance, in which he loosed the bonds of sin, he understood just how much malice there is in sin and what terrible devastation it wreaks in the souls of men. He used to paint it in hideous colors: "If we"—he asserted—"had the faith to see a soul in mortal sin, we would die of fright." (93)

92. But the sufferings of souls who have remained attached to their sins in hell did not add to the strength and vigor of his own sorrow and words as much as did the anguish he felt at the fact that divine love had been carelessly neglected or violated by some offense. This stubbornness in sin and ungrateful disregard for God's great goodness made rivers of tears flow from his eyes. "My friend"—he said—"I am weeping because you are not." (94)

93. And yet, what great kindness he displayed in devoting himself to restoring hope to the souls of repentant sinners! He spared no effort to become a minister of divine mercy to them; and he described it as "like an overflowing river that carries all souls along with it"95 and throbs with a love greater than that of a mother, "for God is quicker to forgive than a mother to snatch her child from the fire." (96)

The Seriousness of Confession
94. Let the example of the Cure of Ars stir up those who are in charge of souls to be eager and well-prepared in devoting themselves to this very serious work, for it is here most of all that divine mercy finally triumphs over human malice and that men have their sins wiped away and are reconciled to God.

95. And let them also remember that Our predecessor of happy memory, Pius XII, expressed disapproval "in the strongest terms" of the opinion of those who have little use for frequent confession, where it is a matter of venial sins; the Supreme Pontiff said: "We particularly recommend the pious practice of frequent confession, which the Church has introduced, under the influence of the Holy Spirit, as a means of swifter daily progress along the road of virtue." (97)

96. Again, We have complete confidence that sacred ministers will be even more careful than others in faithfully observing the prescriptions of Canon Law, (98) which make the pious use of the Sacrament of Penance, which is so necessary for the attainment of sanctity, obligatory at certain specified times; and that they will treat those urgent exhortations which this same predecessor of Ours made "with a sorrowful soul" on several occasions (99) with the supreme veneration and obedience they deserve.

Sacerdotii Nostri Primordia - Encyclical on the Priesthood - Pope John XXIII - Part 17

The Obligation to Teach

82. So it is easy to realize what great joy it brought Our predecessors to point out an example like this to be imitated by those who guide the Christian people; for the proper and careful exercise of the teaching office by the clergy is of great importance. In speaking of this, St. Pius X had this to say: "We want especially to pursue this one point and to urge strongly that no priest has any more important duty or is bound by any stricter obligation." (86)

83. And so once again We take this warning which Our predecessors have repeated over and over again and which has been inserted in the Code of Canon Law as well, (87) and We issue it to you, Venerable Brethren, on the occasion of the solemn celebration of the centenary of the holy catechist and preacher of Ars.

84. In this regard We wish to offer Our praise and encouragement to the studies that have been carefully and prudently carried on in many areas under your leadership and auspices, to improve the religious training of both youngsters and adults by presenting it in a variety of forms that are specially adapted to local circumstances and needs. All of these efforts are useful; but on the occasion of this centenary, God wants to cast new light on the wonderful power of the apostolic spirit, that sweeps all in its path, as it is exemplified in this priest who throughout his life was a witness in word and deed for Christ nailed to the cross "not in the persuasive language devised by human wisdom, but in a manifestation of spiritual power." (88)

His Ministry in the Confessional

85. All that remains for Us to do is to recall at a little greater length the pastoral ministry of St. John M. Vianney, which was a kind of steady martyrdom for a long period of his life, and especially his administration of the sacrament of Penance, which calls for special praise for it brought forth the richest and most salutary fruits.

86. "For almost fifteen hours each day, he lent a patient ear to penitents. This work began early in the morning and continued well on into the night." (89) And when he was completely worn out and broken five days before his death and had no strength left, the final penitents came to his bed. Toward the end of his life, the number of those who came to see him each year reached eighty thousand according to the accounts. (90)

His Anguish Over Sins

87. It is hard to imagine what pain and discomfort and bodily sufferings this man underwent as he sat to hear Confessions in the tribunal of Penance for what seemed like endless periods of time, especially if you recall how weakened he was by his fasts, mortifications, sicknesses, vigils and lack of sleep.

88. But he was bothered even more by a spiritual anguish that took complete possession of him. Listen to his mournful cries: "So many crimes against God are committed"—he said— "that they sometimes incline us to ask God to end this world!... You have to come to the town of Ars if you really want to learn what an infinite multitude of serious sins there are. . . Alas, we do not know what to do, we think that there is nothing else to do than weep and pray to God."

89. And this holy man could have added that he had taken on himself more than his share of the expiation of these sins. For he told those who asked his advice in this regard: "I impose only a small penance on those who confess their sins properly; the rest I perform in their place." (91)

Sacerdotii Nostri Primordia - Encyclical on the Priesthood - Pope John XXIII - Part 16

Preacher and Catechist
76. Because, as is recorded, "he was always ready to care for the needs of souls," (80) St. John M. Vianney, good shepherd that he was, was also outstanding in offering his sheep an abundant supply of the food of Christian truth. Throughout his life, he preached and taught Catechism.

77. The Council of Trent pronounced this to be a parish priest's first and greatest duty and everyone knows what immense and constant labor John Vianney expended in order to be equal to carrying out this task. For he began his course of studies when he was already along in years, and he had great difficulty with it; and his first sermons to the people kept him up for whole nights on end. How much the ministers of the word of God can find here to imitate! For there are some who give up all effort at further study and then point too readily to his small fund of learning as an adequate excuse for themselves. They would be much better off if they would imitate the great perseverance of soul with which the Cure of Ars prepared himself to carry out this great ministry to the best of his abilities: which, as a matter of fact, were not quite as limited as is sometimes believed, for he had a clear mind and sound judgment. (81)

Obligation to Learn
78. Men in Sacred Orders should gain an adequate knowledge of human affairs and a thorough knowledge of sacred doctrine that is in keeping with their abilities. Would that all pastors of souls would exert as much effort as the Cure of Ars did to overcome difficulties and obstacles in learning, to strengthen memory through practice, and especially to draw knowledge from the Cross of Our Lord, which is the greatest of all books. This is why his Bishop made this reply to some of his critics: "I do not know whether he is learned; but a heavenly light shines in him." (82)

Model for Preachers
79. This is why Our predecessor of happy memory, Pius XII, was perfectly right in not hesitating to offer this country Cure as a model for the preachers of the Holy City: "The holy Cure of Ars had none of the natural gifts of a speaker that stand out in men like P. Segneri or B. Bossuet. But the clear, lofty, living thoughts of his mind were reflected in the sound of his voice and shone forth from his glance, and they came out in the form of ideas and images that were so apt and so well fitted to the thoughts and feelings of his listeners and so full of wit and charm that even St. Francis de Sales would have been struck with admiration. This is the kind of speaker who wins the souls of the faithful. A man who is filled with Christ will not find it hard to discover ways and means of bringing others to Christ." (83)

80. These words give a wonderful picture of the Cure of Ars as a catechism teacher and as a preacher. And when, towards the end of his life on earth, his voice was too weak to carry to his listeners, the sparkle and gleam of his eyes, his tears, his sighs of divine love, the bitter sorrow he evidenced when the mere concept of sin came to his mind, were enough to convert to a better way of life the faithful who surrounded his pulpit. How could anyone help being moved deeply with a life so completely dedicated to Christ shining so clearly there before him?

81. Up to the time of his blessed death, St. .John M Vianney held on tenaciously to his office of teaching the faithful committed to his care and the pious pilgrims who crowded the church, by denouncing evil of every kind, in whatever guise it might appear, "in season, out of season" (84) and, even more, by sublimely raising souls to God; for "he preferred to show the beauties of virtue rather than the ugliness of vice." (85) For this humble priest understood perfectly how great the dignity and sublimity of teaching the word of God really is. "Our Lord"—he said—"who Himself is truth, has as much regard for His word as for His Body."

Sacerdotii Nostri Primordia - Encyclical on the Priesthood - Pope John XXIII - Part 15

Sufferings for His Sheep

69. But if he felt the great weight of this burden to be so heavy that it sometimes seemed to be crushing him, this was also the reason why he conceived his office and its duties in so lofty a fashion that carrying them out called for great strength of soul. These are the prayers he addressed to heaven as he began his parochial ministry: "My God, make the sheep entrusted to me come back to a good way of life. For all my life I am prepared to endure anything that pleases you." (76)

70. And God heard these fervent prayers, for later our saint had to confess: "If I had known when I came to the parish of Ars what I would have to suffer, the fear of it would certainly have killed me." (77)

71. Following in the footsteps of the great apostles of all ages, he knew that the best and most effective way for him to contribute to the salvation of those who would be entrusted to his care was through the cross. It was for them that he put up with all sorts of calumnies, prejudices and opposition, without complaint; for them that he willingly endured the sharp discomforts and annoyances of mind and body that were forced upon him by his daily administration of the Sacrament of Penance for thirty years with almost no interruption; for them that this athlete of Christ fought off the powers of hell; for them, last of all, that he brought his body into subjection through voluntary mortification.

72. Almost everyone knows his answer to the priest who complained to him that his apostolic zeal was bearing no fruit: "You have offered humble prayers to God, you have wept, you have groaned, you have sighed. Have you added fasts, vigils, sleeping on the floor, castigation of your body? Until you have done all of these, do not think that you have tried everything." (78)

Need for Comparison
73. Once again Our mind turns to sacred ministers who have the care of souls, and We urgently beg them to realize the importance of these words. Let each one think over his own life, in the light of the supernatural prudence that should govern all of our actions, and ask himself if it is really all that the pastoral care of the people entrusted to him requires.

74. With firm confidence that the merciful God will never fail to offer the help that human weakness calls for, let sacred ministers think over the offices and burdens they have assumed by looking at St. John M. Vianney as if he were a mirror. "A terrible disaster strikes us Cures"—the holy man complained—"when our spirit grows lazy and careless"; he was referring to the harmful attitude of those pastors who are not disturbed by the fact that many sheep committed to them are growing filthy in the slavery of sin. If they want to imitate the Cure of Ars more closely, who was so "convinced that men should be loved, so that we can do good to them," (79) then let these priests ask themselves what kind of love they have for those whom God has entrusted to their care and for whom Christ has died!

75. Because of human liberty and of events beyond all human control, the efforts of even the holiest of men will sometimes fail. But a priest ought to remember that in the mysterious counsels of Divine Providence, the eternal fate of many men is bound up with his pastoral interest and care and the example of his priestly life. Is not this thought powerful enough both to stir up the lackadaisical in an effective way and to urge on to greater efforts those who are already zealous in the work of Christ?

Sacerdotii Nostri Primordia - Encyclical on the Priesthood - Pope John XXIII - Part 14

The Good Shepherd

61. We have no intention of trying to make a list of all the wonderful things done by this humble Cure of a country parish, who drew such immense crowds to the tribunal of Penance that some people, out of contempt, called him "a kind of nineteenth-century rabble-rouser"; (77) nor do We see any need of going into all of the particular ways in which he carried out his duties, some of which, perhaps, could not be accommodated to our times.

62. But We do want to recall this one fact—that this Saint was in his own times a model of pastoral devotion in a tiny community that was still suffering from the loss of Christian faith and morals that occurred while the French Revolution was raging. This was the mission and command received just before taking over his pastoral office: "You will find love of God in that parish; stir it up yourself." (73)

63. He proved to be a tireless worker for God, one who was wise and devoted in winning over young people and bringing families back to the standards of Christian morality, a worker who was never too tired to show an interest in the human needs of his flock, one whose own way of life was very close to theirs and who was prepared to exert every effort and make any sacrifice to establish Christian schools and to make missions available to the people: and all of these things show that St. John M. Vianney reproduced the true image of the good shepherd in himself as he dealt with the flock entrusted to his care, for he knew his sheep, protected them from dangers, and gently but firmly looked after them.

64. Without realizing it, he was sounding his own praises in the words he once addressed to his people: "Good shepherd! O shepherd who lives up to the commands and desires of Jesus Christ completely! This is the greatest blessing that a kind and gracious God can send to a parish." (74)

65. But there are three things in particular of lasting value and importance that the example of this holy man brings home to us and it is to these in particular that We would like to direct your attention, Venerable Brethren.

His Esteem for the Pastoral Office

66. The first thing that strikes Us is the very high esteem in which he held his pastoral office. He was so humble by disposition and so much aware through faith of the importance of the salvation of a human soul that he could never undertake his parish duties without a feeling of fear.

67. "My friend"—these are the words he used to open his heart to a fellow-priest—"you have no idea of how fearful a thing it is for a priest to be snatched away from the care of souls to appear before the judgment seat of God." (75)

68. Everyone knows—as We have already pointed out—how much he yearned and how long he prayed to be allowed to go off by himself to weep and to make proper expiation for what he called his miserable life; and We also know that only obedience and his zeal for the salvation of others got him to return to the field of the apostolate when he had abandoned it.

Sacerdotii Nostri Primordia - Encyclical on the Priesthood - Pope John XXIII - Part 13

Personal Holiness and the Mass

56. This should be kept in mind, in particular: whatever a priest may plan, resolve, or do to become holy, he will have to draw, for example and for heavenly strength, upon the Eucharistic Sacrifice which he offers, just as the Roman Pontifical urges: "Be aware of what you are doing; imitate what you hold in your hands."

57. In this regard, We are pleased to repeat the words used by Our immediate predecessor of happy memory in the Apostolic Exhortation entitled Menti Nostrae: "Just as the whole life of Our Savior was pointed toward His sacrifice of Himself, so too the life of the priest, who must reproduce the image of Christ in himself, must become a pleasing sacrifice with Him and through Him and in Him. . . And so it is not enough for him to celebrate the Eucharistic sacrifice, but in a very deep sense, he must live it; for in this way, he can draw from it the heavenly strength that will enable him to be profoundly transformed and to share in the expiatory life of the Divine Redeemer himself. . . .(65) And again: "The soul of the priest must refer what takes place on the sacrificial altar to himself; for just as Jesus Christ immolates Himself, his minister must immolate himself along with Him; just as Jesus expiates the sins of men, so too the priest must tread the lofty path of Christian asceticism to bring about his own purification and that of his neighbors." (66)

Safeguarding Holiness
58. This lofty aspect of doctrine is what the Church has in mind when, with maternal care, she invites her sacred ministers to devote themselves to asceticism and urges them to celebrate the Eucharistic Sacrifice with the greatest possible interior and exterior devotion. May not the fact that some priests fail to keep in mind the close connection that ought to exist between the offering of the Sacrifice and their own self-dedication be the reason why they gradually fall off from that first fervor they had at the time of their ordination? St. John Vianney learned this from experience and expressed it this way: "The reason why priests are remiss in their personal lives is that they do not offer the Sacrifice with attention and piety." And he, who in his lofty virtue, was in the habit of "offering himself as an expiation for sinners" (67) used to weep "when he thought of the unhappy priests who did not measure up to the holiness demanded by their office" (63)

59. Speaking as a Father, We urge Our beloved priests to set aside a time to examine themselves on how they celebrate the divine mysteries, what their dispositions of soul and external attitude are as they ascend the altar and what fruit they are trying to gain from it. They should be spurred to do this by the centenary celebrations that are being held in honor of this outstanding and wonderful priest, who drew such great strength and such great desire to dedicate himself "from the consolation and happiness of offering the divine victim." (69) May his prayers, which We feel sure they will have, bring a fullness of light and strength down upon Our beloved priests.

III
60. The wonderful examples of priestly asceticism and prayer that We have proposed for your consideration up to now, Venerable Brethren, also point clearly to the source of the pastoral skill and of the truly remarkable heavenly effectiveness of the sacred ministry of St. John M. Vianney. In this regard, Our predecessor of happy memory, Pius XII, gave a wise warning: "The priest should realize that the important ministry entrusted to him will be more fruitfully carried out, the more intimately he is united with Christ and led on by His spirit." (70) As a matter of fact, the life of the Cure of Ars offers one more outstanding argument in support of the supreme rule for apostolic labor that was laid down by Jesus Christ Himself: "Without me, you can do nothing." (71)

Sacerdotii Nostri Primordia - Encyclical On the Priesthood - Pope John XXIII - Part 12

The Mass and the Priesthood

50. But never forget that the principal form of Eucharistic prayer is contained in the holy Sacrifice of the Altar. It is Our opinion that this point ought to be considered more carefully, Venerable Brethren, for it touches on a particularly important aspect of priestly life.

51. It is not Our intention at this time to enter upon a lengthy treatment of the Church's teaching on the priesthood and on the Eucharistic Sacrifice as it has been handed down from antiquity. Our predecessors Pius XI and Pius XII have done this in clear and important documents and We urge you to take pains to see to it that the priests and faithful entrusted to your care are very familiar with them. This will clear up the doubts of some; and correct the more daring statements that have sometimes been made in discussing these matters.

52. But We too hope to say something worthwhile in this matter by showing the principal reason why the holy Cure of Ars, who, as befits a hero, was most careful in fulfilling his priestly duties, really deserves to be proposed to those who have the care of souls as a model of outstanding virtue and to be honored by them as their heavenly patron. If it is obviously true that a priest receives his priesthood so as to serve at the altar and that he enters upon this office by offering the Eucharistic Sacrifice, then it is equally true that for as long as he lives as God's minister, the Eucharistic Sacrifice will be the source and origin of the holiness that he attains and of the apostolic activity to which he devotes himself. All of these things came to pass in the fullest possible way in the case of St. John Vianney.

53. For, if you give careful consideration to all of the activity of a priest, what is the main point of his apostolate if not seeing to it that wherever the Church lives, a people who are joined by the bonds of faith, regenerated by holy Baptism and cleansed of their faults will be gathered together around the sacred altar? It is then that the priest, using the sacred power he has received, offers the divine Sacrifice in which Jesus Christ renews the unique immolation which He completed on Calvary for the redemption of mankind and for the glory of His heavenly Father. It is then that the Christians who have gathered together, acting through the ministry of the priest, present the divine Victim and offer themselves to the supreme and eternal God as a "sacrifice, living, holy, pleasing to God." (64) There it is that the people of God are taught the doctrines and precepts of faith and are nourished with the Body of Christ, and there it is that they find a means to gain supernatural life, to grow in it, and if need be to regain unity. And there besides, the Mystical Body of Christ, which is the Church, grows with spiritual increase throughout the world down to the end of time.

54. It is only right and fitting to call the life of St. John Vianney a priestly and pastoral one in an outstanding way, because he spent more and more time in preaching the truths of religion and cleansing souls of the stain of sin as the years went by, and because he was mindful of the altar of God in each and every act of his sacred ministry!

55. It is true of course that the holy Cure's fame made great crowds of sinners flock to Ars, while many priests experience great difficulty in getting the people committed to their care to come to them at all, and then find that they have to teach them the most elementary truths of Christian doctrine just as if they were working in a missionary land. But as important and sometimes as trying as these apostolic labors may be, they should never be permitted to make men of God forget the great importance of the goal which they must always keep in view and which St. John Vianney attained through dedicating himself completely to the main works of the apostolic life in a tiny country church.

Sacerdotii Nostri Primordia - Encyclical On the Priesthood - Pope John XXIII - Part 11

St. John Vianney's Devotion to the Eucharist


45. The devotion to prayer of St. John M. Vianney, who was to spend almost the whole of the last thirty years of his life in Church caring for the crowds of penitents who flocked to him, had one special characteristic—it was specially directed toward the Eucharist.

46. It is almost unbelievable how ardent his devotion to Christ hidden beneath the veils of the Eucharist really was. "He is the one"—he said—"Who has loved us so much; why shouldn't we love Him in return?" (59) He was devoted to the adorable Sacrament of the altar with a burning charity and his soul was drawn to the sacred Tabernacle by a heavenly force that could not be resisted.

47. This is how he taught his faithful to pray: "You do not need many words when you pray. We believe on faith that the good and gracious God is there in the tabernacle; we open our souls to Him; and feel happy that He allows us to come before Him; this is the best way to pray." (60) He did everything that there was to be done to stir up the reverence and love of the faithful for Christ hidden in the Sacrament of the Eucharist and to bring them to share in the riches of the divine Synaxis; the example of his devotion was ever before them. "To be convinced of this—witnesses tell us—all that was necessary was to see him carrying out the sacred ceremonies or simply to see him genuflect when he passed the tabernacle." (61)

Benefits from Eucharistic Prayer

48. As Our predecessor of immortal memory, Pius XII, has said—"The wonderful example of St. John Mary Vianney retains all of its force for our times." (62) For the lengthy prayer of a priest before the adorable Sacrament of the Altar has a dignity and an effectiveness that cannot be found elsewhere nor be replaced. And so when the priest adores Christ Our Lord and gives thanks to Him, or offers satisfaction for his own sins and those of others, or finally when he prays constantly that God keep special watch over the causes committed to his care, he is inflamed with a more ardent love for the Divine Redeemer to whom he has sworn allegiance and for those to whom he is devoting his pastoral care. And a devotion to the Eucharist that is ardent, constant and that carries over into works also has the effect of nourishing and fostering the inner perfection of his soul and assuring him, as he carries out his apostolic duties, of an abundance of the supernatural powers that the strongest workers for Christ must have.

49. We do not want to skip over the benefits that accrue to the faithful themselves in this way, as they see the piety of their priests and are drawn by their example. For, as Our predecessor of happy memory, Pius XII, pointed out in a talk to the clergy of this dear city: "If you want the faithful who are entrusted to your care to pray willingly and well, you must give them an example and let them see you praying in church. A priest kneeling devoutly and reverently before the tabernacle, and pouring forth prayers to God with all his heart, is a wonderful example to the Christian people and serves as an inspiration." (63) The saintly Cure of Ars used all of these helps in carrying out his apostolic office, and without a doubt they are suitable to all times and places.

Sacerdotii Nostri Primordia - Encyclical On the Priesthood - Pope John XXIII - Part 10

Necessity of Prayer Life
40. We sincerely hope, Venerable Brethren, that these lessons from the life of St. John M.Vianney may make all of the sacred ministers committed to your care feel sure that they must exert every effort to be outstanding in their devotion to prayer; this can really be done, even if they are very busy with apostolic labors.

41. But if they are to do this, their lives must conform to the norms of faith that so imbued John Mary Vianney and enabled him to perform such wonderful works. "Oh the wonderful faith of this priest"—one of his colleagues in the sacred ministry remarked—"It is great enough to enrich all the souls of the diocese!" (53)

42. This constant union with God is best achieved and preserved through the various practices of priestly piety; many of the more important of them, such as daily meditation, visits to the Blessed Sacrament, recitation of the Rosary, careful examination of conscience, the Church, in her wise and provident regulations, has made obligatory for priests. (54) As for the hours of the Office, priests have undertaken a serious obligation to the Church to recite them. (55)

43. The neglect of some of these rules may often be the reason why certain churchmen are caught up in the whirl of external affairs, gradually lose their feeling for sacred things and finally fall into serious difficulties when they are shorn of all spiritual protection and enticed by the attractions of this earthly life. John Mary Vianney on the contrary "never neglected his own salvation, no matter how busy he may have been with that of others" (56)

44. To use the words of St. Pius X: "We are sure of this much... that a priest must be deeply devoted to the practice of prayer if he is to live up to his rank and fulfill his duties properly... For a priest must be much more careful than others to obey the command of Christ: You must always pray. Paul was only reaffirming this when he advised, as he did so often: Be constant in prayer, ever on the watch to give thanks; pray without ceasing." (57) And We are more than happy to adopt as Our own the words that Our immediate predecessor offered priests as their password at the very beginning of his pontificate: "Pray, more and more, and pray more intensely." (58)

Sacerdotii Nostri Primordia - Encyclical on The Priesthood - Pope John XXIII - Part 9

Prayer in the Life of St. John Vianney


36. How timely and how profitable this example of constant prayer on the part of a man completely dedicated to caring for the needs of souls is for priests in Our own day, who are likely to attribute too much to the effectiveness of external activity and stand ready and eager to immerse themselves in the hustle and bustle of the ministry, to their own spiritual detriment!

37. "The thing that keeps us priests from gaining sanctity"—the Cure of Ars used to say— "is thoughtlessness. It annoys us to turn our minds away from external affairs; we don't know what we really ought to do. What we need is deep reflection, together with prayer and an intimate union with God." The testimony of his life makes it clear that he always remained devoted to his prayers and that not even the duty of hearing confessions or any other pastoral office could cause him to neglect them. "Even in the midst of tremendous labors, he never let up on his conversation with God." (48)

38. But listen to his own words; for he seemed to have an inexhaustible supply of them whenever he talked about the happiness or the advantages that he found in prayer: "We are beggars who must ask God for everything"; (49) "How many people we can call back to God by our prayers!" (50) And he used to say over and over again: "Ardent prayer addressed to God: this is man's greatest happiness on earth!'' (5l)

39. And he enjoyed this happiness abundantly when his mind rose with the help of heavenly light to contemplate the things of heaven and his pure and simple soul rose with all its deepest love from the mystery of the Incarnation to the heights of the Most Holy Trinity. And the crowds of pilgrims who surrounded him in the temple could feel something coming forth from the depths of the inner life of this humble priest when words like these burst forth from his inflamed breast, as they often did: "To be loved by God, to be joined to God, to walk before God, to live for God: O blessed life, O blessed death!" (52)

Sacerdotii Nostri Primordia - Encyclical on The Priesthood - Pope John XXIII - Part 8

The Importance of Obedience
30. We are offering clerics this total obedience as a model, with full confidence that its force and beauty will lead them to strive for it more ardently. And if there should be someone who dares to cast doubt on the supreme importance of this virtue—as sometimes happens at the present time—let him take to heart these words of Our predecessor of happy memory, Pius XII, which everyone should keep firmly in mind: "The holiness of any life and the effectiveness of any apostolate has constant and faithful obedience to the hierarchy as its solid foundation, basis and support. " (44)

31. For, as you well know, Venerable Brethren, Our most recent predecessors have often issued serious warnings to priests about the extent of the dangers that are arising among the clergy from a growing carelessness about obedience with regard to the teaching authority of the Church, to the various ways and means of undertaking the apostolate, and to ecclesiastical discipline.

An Exhortation to Obedience
32. We do not want to spend a lot of time on this, but We think it timely to exhort all of Our sons who share in the Catholic priesthood to foster a love in their souls that will make them feel attached to Mother Church by ever closer bonds, and then to make that love grow.

33. It is said that St. John M. Vianney lived in the Church in such a way that he worked for it alone, and burned himself up like a piece of straw being consumed on fiery coals. May that flame which comes from the Holy Spirit reach those of Us who have been raised to the priesthood of Jesus Christ and consume us too.

34. We owe ourselves and all we have to the Church; may we work each day only in her name and by her authority and may we properly carry out the duties committed to us, and may we be joined together in fraternal unity and thus strive to serve her in that perfect way in which she ought to be served. (45)

II

35. St. John M. Vianney, who, as We have said, was so devoted to the virtue of penance, was just as sure that "a priest must be specially devoted to constant prayer." (46) In this regard, We know that shortly after he was made pastor of a village where Christian life had been languished for a long time, he began to spend long and happy hours at night (when he might have been resting) in adoration of Jesus in the Sacrament of His love. The Sacred Tabernacle seemed to be the spring from which he constantly drew the power that nourished his own piety and gave new life to it and promoted the effectiveness of his apostolic labor to such an extent that the wonderful words that Our predecessor of happy memory, Pius XII, used to describe the ideal Christian parish, might well have been applied to the town of Ars in the time of this holy man: "In the middle stands the temple; in the middle of the temple the Sacred Tabernacle, and on either side the confessionals where supernatural life and health are restored to the Christian people." (47)