Prof. Louis Aldrich, Taiwan

To face the challenges of today the priest needs a clear understanding of his proper identity. What is this proper priestly identity. We can begin by stating briefly what it is not: it is not being a social worker, teacher, scholar, counselor or any type of professional.

Rather this proper identity can only be understood in its Christological and Trinitarian dimensions. Though the roles the priest plays differ according to the challenges of new times, "there is an essential aspect of the priest that does not change: the priest of tomorrow, no less than the priest of today, must resemble Christ. When Jesus lived on this earth, he manifested in himself the definitive role of the priestly ... the priest of the third millennium will continue ... to be the call to live the unique and permanent priesthood of Christ" (Pastores, 5).

Further, the fundamentally "relational" dimension of priestly identity "arises from the depths of the ineffable mystery of God, that is, [through] the love of the Father, the grace of Jesus Christ and the Holy Spirit's gift of unity, the priest sacramentally enters into communion with the bishop and with other priests(24) in order to serve the People of God who are the Church and to draw all mankind to Christ" (Pastores, 12)

Grounded in a proper understanding of his identity, the priest is ready to meet the cultural challenges of today; these challenges are both positive and negative. Positively, there is a great desire for peace and justice, for the protection of human dignity, for international cooperation and solidarity; there is also the continued rapid development of science and technology, especially information technology is leading to a positive interaction of cultures. Further, as ideologies are weakening new possibilities for evangelization and re-evangelization are appearing. Within the modern Church "the splendid witness of martyrdom provided by the churches of Central and Eastern Europe as well as that of the faithfulness and courage of other churches which are still forced to undergo persecution and tribulation for the faith" (Pastores, 6).

Along with these positive elements in contemporary culture that challenge the priest in his exercise of his identity as alter Christus, are very powerful negative challenges. Among these are the following: rationalism that diminishes the sensitivity to divine revelation; a lonely, self-centered individualism that leads to hedonism and consumerism and a growing incapacity for human or divine relationship; a fear of making life time commitments; a material prosperity and sense, of self-sufficiency that makes many feel no need of God; the increasing break down of traditional family values through contraception, abortion and extra-marital sex. Within the Church are the following challenges: the monopoly of secular schools and mass media have on the time of young people makes a proper catechesis extremely difficult; an incorrect understanding of ecumenism and pluralism in theology; in some places a widespread lack of loyalty to the teachings of the magisterium.

How is the priest, to meet the many challenges enumerated above? It is impossible to foresee how each priest, remaining true to his identity will respond in his particular, concrete challenge; but we can say any solution demands that he cooperate fully with the Trinitarian and Christological graces given through the Sacrament of Holy Orders.