PASTORES DABO VOBIS: COME AND SEE

MUOGBO MICHAEL IZUCHUKWU

COME AND SEE

Introduction

This chapter of the pastores dabo vobis, an encyclical of pope johnpaul II on apostolic exhortation/ priestly formation, relates the scene of john 1:39 and the response of jesus to the formation of the catholic priesthood, its relevance and to priestly vocation. The above gospel passage describes the mystery of vocation. The church is called to contemplate this scene which is renewed constantly down the ages, regarding the church’s history.

This chapter presents a genuinely theological assessment of priestly vocation and pastoral work in its regard can only arise from an assessment of the mystery of the church as a mysterium vocationis. It equally clarifies the responsibility of the church and the ecumenical community with regards to safeguarding and helping vocations to grow in the church. Vocation is God’s gift to humanity and therefore must be cherished and cared for responsibly.

A very special responsibility equally falls upon the Christian families, which by virtue of the sacrament of matrimony shares in its own unique way in the educational mission of the church, teacher and mother. The lay faithful equally have great importance in promoting the pastoral work of priestly vocation. The church is nothing without the priests. Vocation in the church is mostly about seeking, following and abiding.

SUMMARY

PRIESTLY VOCATION IN THE CHURCH’S APOSTOLIC WORK

The pope in this chapter invites the church to contemplate on the apostolic call of discipleship. There is need for the church at large to delve and unravel the mysteries of discipleship, there should be and original meaning to the call to follow Christ in the priestly ministry. The pope emphasizes the unbreakable bond between divine grace and human responsibility.

Discerning and living of once vocation to the priesthood is a gradual, though concrete in the phases of seeking, finding and staying with Christ. Lack of priests is certainly a bad thing for any church, therefore pastoral works for vocations needs to be taken up with a new vigour and commitment by all the church members. Vocational concerns are essential part of the church’s apostolate; vocation defines the being of the church.

The church gathers its strength and impulse for pastoral work from the gospel of vocation. Here there is a great need for discipleship. This concern demands integrating and identification with care of the soul. This is equally an essential dimension to the church’s apostolate with regards to her mission. The church is convocation, an assembly of those who have been called. God gathered together those who look in faith towards Jesus to establish the church,a visible sacrament for saving unity.

THE CHURCH AND THE GIFT OF VOCATION

Every vocation takes its foundation from the choice of the Father, each vocation comes from God and is a gift of God. The vocation to the priesthood does not come outside or independent of the church. The call of the priest exists through the church and for the church, and finds its fulfillment in the church. Priesthood candidates do not receive their vocation by imposing their own personal conditions but by accepting the norms and conditions laid down by the church herself in fulfillment of her responsibility. The church being in herself a vocation is also a begetter and educator of vocation. This is because the church is the sacrament through which all Christian vocation is reflected and lived out.

God willed to make us holy and save us, not as individuals without bond but rather to make us into a people who might acknowledge him and serve him in holiness. As a matter of fact, the church prepares us for this mission and vocation. Vocations are given to the church along the path to salvation, but the church is a mystery of vocation, a luminous and living reflection of the Blessed Trinity. The church is unified by the unity of the Father, Son and Holy Spirit.

The essential dimension of the Christian vocation does not only derive from the church and her mediation, known and fulfilled in it but it appears in fundamental service to God as a service to the church. Vocations build the church to increase God’s kingdom in the world. Vocations exist in the church and for the church.

It is the task of bishops and competent superiors to recognize and examine the suitability of the vocation of each priesthood candidate. The vocation to the priesthood is not received by one imposing his personal conditions, but by accepting the norms and conditions which the church lays down, in the fulfillment of her responsibility.

VOCATIONAL DIALOGUE: DIVINE INITIATIVE AND HUMAN RESPONSE

The history of all priestly vocation is an inexpressive dialogue between God and human beings. God takes the initiative of the call. God’s initiative to call, demands a total respect; it cannot be forced and it cannot be replaced. Grace and freedom cannot be opposed; grace enlivens and sustains human freedom. If we cannot utilize the initiative of God who calls, we cannot utilize the serious responsibility which we face in the challenge of our freedom. Vocation therefore is the highest possible exultation of man’s freedom: the freedom of following God’s call and entrusting oneself to him. Freedom therefore is essential to vocation; the call is as extensive as the response. But the free and gracious intervention of God who calls comes first.

The church is truly present and at work in the vocation of every priest and, priestly ministry acquires its genuine meaning and attains to its fullest truth in serving and fostering the growth of the Christian community and the common priesthood of the faithful. The church in dignity and responsibility as priestly people, possesses in prayer and in the celebration of the liturgy the essential and the primary stages of her pastoral work for vocations. The church makes a profession of faith in praying for vocations. This prayer is the pivot of all pastoral work for vocation; it is required for the whole ecclesial community. Individual initiative of prayer is equally important, and there is equally a need for spiritual direction.

There are obstacles that hinder man’s free response to this gracious call of God. Material goods shuts the human heart to the values of the spirit and demands to the kingdom of God, social and cultural conditions can equally distort the true nature of vocation, making it difficult to understand it. When there is a confused idea about God, one’s religiosity becomes a religiosity becomes a religiosity without God. God’s will is immutable and unavoidable, a fate that man needs to bend and resign himself to in a totally passive manner.

God is a father who out of love calls us and opens up with us a marvelous permanent dialogue, inviting us as his children and guests to share in his divine life. If there is an erroneous vision of God, man would not be able to recognize the truth about himself and would thus be unable to live effectively his vocation. There will be a feeling of imposition with regards to their vocation.

CONTENT AND METHODS OF PASTORAL WORK FOR PROMOTING VOCATIONS

The liturgy as the summit and source of the church’s existence plays an influential role in the pastoral work of promoting vocations. The liturgy is a living experience of God’s gift which teaches us how to respond to his call. The liturgy reveals to us the true face of God. Irrespective of the importance and essentiality of these, there is need for a direct preaching on the mystery of vocation in the church, on the value of the ministerial priesthood; a properly structured catechesis, directed to all the members of the church. As kingly people, the church is rooted and enlivened by the “law of the spirit of life”. The church’s mission is fulfilled when it guide every member of the faithful to discern and live his or her vocation in freedom and charity. Vocation needs to be inspired by Gospel values.

The church in her dignity and responsibility as priestly people, possesses in prayer and in the celebration of the liturgy the essential and primary stages of pastoral work for vocations. Christian prayers, coupled with God’s nourishment create an ideal environment where each member of the church can discover the personal truth of his/her being and life purpose. The church should always pray the Lord of the harvest to send more and good workers into his harvest.

WE ARE ALL RESPONSIBLE FOR PRIESTLY VOCATIONS

Responsibility of the vocation to the priesthood is not left for the church alone, we all are called to safeguard, esteem and love the gift of vocation. We are all responsible for priestly vocation. Without exception, all the members of the church have the grace and responsibility to look after vocations. But the church has a sole responsibility for the birth and development of vocations. The church is nothing without vocations, especially priestly vocations. The vocation of each priest exists in the church and for the church; through the church, vocations are brought to fulfillments. Christian vocation, whatever shape it takes is a gift whose purpose is to build up the church and to increase the kingdom of God in the world.

The first pastoral responsibility for promoting vocations to the priesthood lies on the bishops, who are called to first exercise this responsibility, though he needs the cooperation of others. The Bishop can rely above all on the cooperation of his presbyterate. All the priests are unity with the Bishop in seeking and fostering priestly vocations.

The truth of every vocation is true of the priestly vocation; the vocation to the ministerial priesthood is a call received through the sacrament of the holy orders in the church, to place oneself at the service of the people of God with a particular belongingness and configuration to Jesus Christ with the authority of the head or shepherd of the church.