Marriage and the Priesthood (1)

THERE is a greater resemblance between the sacrament of matrimony and the sacrament of Holy Orders than is immediately evident. The encyclical “Casti Connubii” of Pope XI does not fail to point it out. Here are a few similarities:

Although the sacrament of matrimony does not, like Holy Orders, impart a special character to the soul, it does consecrate “ministers” appointed to communicate grace. The priest is but a witness at the marriage. It is not the priest who marries but the man and woman who marry themselves who by exchanging their mutual “yes” give to each other more divine life. A sublime dignity which we have considered before.

Both marriage and Holy Orders give and sustain life. Holy Orders, supernatural life; marriage, natural life. The object of marriage, however, is not only the formation of bodies, but also the education of souls; procreation is nothing if it does not duplicate itself in education. It is up to the parents to get their children baptized, to prepare them for their First Holy Communion, to help in their religious formation, to assist them to remain in grace, a ministry which paves the way for the ministry of the priest, makes it possible and doubles its value.

Marriage and Holy Orders are both “social sacraments”; they are not intended only and principally for the personal sanctification of the recipients but are directed more especially to the general good of the Christian community. The priest is not a priest for himself; he is ordained for the sheep entrusted to him; he is commissioned to work for the flock the bishop designates for him. Parents are not married only for their own good; they are married for the good of the children who will be born of them.

When the number of priests decreases, what harm results for the spiritual future of society! (Isn’t today’s terrible proof of this a real anguish for the heart?) If marriage is not undertaken by the fit, or the fit determined to fulfill its obligations, what harm will ensue for the temporal future of society!

Those who receive the sacrament of matrimony are vowed just as truly as is the priest to the exercise of charity.

For the priest it is clear. A bishop is established in the state of perfection by his very function which is to spend himself— to the giving of his life if necessary—for the welfare of the faithful. Because he is perpetually in the state of complete charity, we say that he is in the state of perfection, perfection consisting in the more or less extensive and permanent exercise of charity. Priests share in this state of holiness of the bishop. They must spend themselves for their sheep, be ready day and night to bring them spiritual help, to do all in their power to instruct them in the Word of God, to prevent them from losing their souls, to lead them back to the fold if they are tempted to go astray.

The married are, in their turn, and in a broad sense, established to a degree in a state which can, if they live it as they should, bring them to high perfection.

Ought not the husband exert himself with his whole soul for the well-being of his wife and children; should he not work and spend himself for love of them?

And what about the wife and mother? The pelican appears on the chasuble of the priest to symbolize his duty to imitate Christ by giving his very heart’s blood for the faithful. Could it not also be a symbol for maternal sacrifice?