Letter to Priests for the beginning of Lent
13 February 2013
Ash Wednesday
Dearest Priests,
Lent is a time of grace during which
the Church invites all her children to prepare to better understand and receive
the meaning and the fruits of the sacrifice of Our Lord Jesus Christ in the
mystery of His Passion, Death and Resurrection: “The spirit of the Lord GOD is
upon me, because the LORD has anointed me; He has sent me to bring glad tidings
to the lowly, to heal the broken-hearted, to proclaim liberty to the captives
and release to the prisoners, to announce a year of favour from the LORD” (Isa
61:1-2). The ‘time of grace’ is the time when God the Father, in His infinite
mercy, bestows upon all people of good will, through the Holy Spirit, all the
spiritual and material benefits that may help them to make progress in their
journey towards Christian perfection, which makes us strive to become totally
and completely like the Son: “We know that all things work for good for those
who love God, who are called according to his purpose. For those he foreknew he
also predestined to be conformed to the image of his Son” (Rom 8:28-29). In
order for this to be possible, He wants to dwell in our life, and even more so
He wishes for us to be transfigured to the point that, we could say, those who
see us can glimpse – in our thoughts and actions – the traits of Jesus: “I have
been crucified with Christ; yet I live, no longer I, but Christ lives in me;
insofar as I now live in the flesh, I live by faith in the Son of God who has
loved me and given himself up for me. I do not nullify the grace of God” (Gal
2:19-21).
The episode of the baptism in the Jordan River
(Mt 3:13-17; Mk 1:9-11; Lk 3:21-22; Jn 1:29-32), followed by the experience of
forty days in the desert “to be tempted by the devil” (Mt 4:1), invites us to
think that in order to walk securely along the path to holiness and to gather
the fruits of the treasures of graces bestowed by the Spirit we must conquer a receptiveness
and a fertility that is not a given but, on the contrary, is constantly
threatened by the wound of sin, and must be conquered day after day. The
penitential commitment, therefore, does not, in and of itself, guarantee our
salvation, but it is nevertheless an essential condition in order for it to be
attained: “You have no need of our
praise, yet our thanksgiving is itself your gift, since our praises add nothing
to your greatness but profit us for salvation, through Christ our Lord”
(Roman Missal, Common Preface IV). God Himself contributes, through the
difficulties of human existence (which He intentionally did not want to spare
His beloved Son), to the necessary purification of our mind, will and actions
for our greater good: “I am the true vine, and my Father is the vine grower. He
takes away every branch in me that does not bear fruit, and everyone that does
he prunes so that it bears more fruit” (Jn 15:1).
For a minister of God, all of this
must have a very special importance. Not because the priest is called to “set a
good example” – “Thus I do not run aimlessly; I do not fight as if I were
shadowboxing. No, I drive my body and train it, for fear that, after having
preached to others, I myself should be disqualified” (1Cor 9:26-27) – but for a
much deeper theological and supernatural reason. In fact, the priest is called
not only to administer the divine grace and to carry on Jesus’ mission, as we
await His coming. Indeed, he is not just a clerk dealing in spiritual matters.
As we gather from the aforementioned passage from the letter to the Galatians,
he is called, in spite of his weaknesses, to relive in his being, flesh and
blood, the very being of Christ, who becomes the sacrificial lamb, victim of
love.
Some may think it is wrongly
reductive to say that what characterizes the priest above all other things is
the fact that he celebrates Holy Mass. That
is surely not his sole activity but we can certainly say that it is the only
one by means of which the mystery of the priest-alter Christus, who at once sacrifices and sacrifices himself, acquires
meaning and is accomplished in the highest and most effective way. The power of
the sacrament of Eucharist, in fact, transforms the Church in the image of its
Groom, starting from those who are the primary figures and Mystery, sign and
reality of that Groom. We can surely say that that is what makes a priest
great. Not the extent of his culture, or his pastoral skills, or pious spirit,
which are all necessary and require a preparation and care that makes no room
for mediocrity. But nothing compares with his mysterious participation in Christ’s sacrifice. This participation is expressed not by the minister’s actions as
much as by his being. Consequently, the
celebration of Holy Mass by the priest cannot be regarded just as a practice of
worship, thanksgiving, intercession, atonement, like any other moment of prayer
or penitential practice. It is in every way the very life and reason for being
of the Christian priesthood, the actual “breath” of those who, through the
sacrament of Holy Orders, are indissolubly and eternally bound to Him who made
Himself a gift of love with all of His strength: “Christ also suffered for you,
leaving you an example that you should follow in his footsteps” (1Pet 2:21).
May this time of Lent be for all
priests a time of penance and purification, of mercy given and received, but
even more so a time in which you may rediscover, in the daily celebration of
Holy Mass, the importance of your relationship with the Eucharist, and
rediscover that relationship itself, because the Eucharist is the mysterious
presence of the mystery of God who is Love, as a source of life for yourselves
and your brethren. May Mary, who is a
Eucharistic woman inasmuch as she is a
perfect disciple of love that becomes sacrifice, help us all to understand the invaluable
gift we have received and to live it, following her example and under her
protection, with humbleness, intensity and fidelity.
Mauro Cardinal Piacenza