Monday, October 23, 2006

The Best Time to be a Priest? by Fr. John Jay Hughes

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Fr. Hughes has given me permission to post this here on my blog. Credit is given to the Catholic Herald in the UK who originally published it in April 2006 as well as the US monthly Crisis. I tried to beat (Fr.) Al Kimel from putting it on his blog. He said no, but Fr. Hughes says yes! So, if you read it at both places, it's worth the read!

John Jay Hughes

Thirty-six years ago a 43-year-old professor of Catholic theology in Germany wrote: “It seems certain to me that very hard times await the Church. Her crisis has hardly begun.” Today the author of those words is Pope Benedict XVI. What form the hard times he predicted back in 1970 would take, Joseph Ratzinger (as he then was) did not say. Today we know. The crisis of priestly sexual misconduct with minors, which burst upon Catholics in the United States in January 2002, is the most painful that we have ever experienced. Similar things have happened elsewhere.

If we hear less about them elsewhere, this is for two reasons. People in many places, the Latin countries in particular, are more keenly aware of something pointed out by retired archbishop John R. Quinn of San Francisco at the height of the sexual abuse crisis: “We have to dispose of the illusion that there was a time in the past when these behaviors did not occur and that there will be some future time when these behaviors will cease to occur. As long as there is human nature these problems will occur, and they have always occurred.” The second reason for the disproportion of reports from the United States is our legal system.

Because American tort law now gives lawyers a third to a half of the awards they obtain for their clients, the sums demanded of defendants have risen exponentially in recent decades. Over a decade ago a British friend told me that he had had to resign from Lloyds of London because of damage awards in American courts. The costs to the Catholic Church in the United States have been staggering – with no end in sight.

The Church has been through the fires of adversity before. Each time it has emerged purified and renewed. The Protestant Reformation produced the renewed and disciplined Church of the Catholic Reform or Counter-Reformation, with the Jesuits in the vanguard. From the fierce persecution of Catholics in the French Revolution came dozens of new religious orders for men and women, and dynamic missionary outreach in Africa and Asia. It was this recurrent pattern of renewal through suffering which caused the then Cardinal Ratzinger to say, only a few years ago: “The Church needs a revolution of faith. It must part with its goods, in order to preserve its treasure.” He was talking not about earthly but heavenly treasure, the good news of the gospel: that God loves sinners; that his love for us is a free gift, bestowed on us not because we are good enough, but because he is so good that he longs to share his love with us.

How are Catholic priests holding up under the avalanche of today’s bad publicity? Astonishingly well, according to surveys. Between September 2003 and April 2005, St. Luke’s Institute in Silver Spring, Maryland, a treatment center for priests with addictions and psychological problems, questioned 1,286 priests at their annual convocations in sixteen American dioceses about their experience of priesthood. Asked to comment on the statement, “Overall, I am happy as a priest,” over 90 percent agreed. More than 81 percent said they would choose priesthood again. Only 6 percent were thinking of leaving. Could other professions match those numbers?
How is that possible? Why would any man in his right mind want to be a Catholic priest today? In the article cited above Archbishop Quinn answers this question as follows: “I believe that this is the best time in the history of the Church to be a priest, because it is a time when there can be only one reason for being a priest or for remaining a priest – that is to ‘be with’ Christ. It is not for perks or applause or respect or position or money or any other worldly gain or advantage. Those things either no longer exist or are swiftly passing. The priest of today is forced to choose whether he wants to give himself to the real Christ, who embraced poverty, including the poverty of the commonplace, rejection, misrepresentation – the real Christ of the gospels – or whether, with the mistaken throngs of Jesus time, he wants an earthly, worldly messiah for whom success follows upon success.”

Though I am occasionally asked why I am a priest, most often the question is: “Why did you become a Catholic?” Forty-seven years after being received into the Catholic Church, I am still asked that, most often by lifelong Catholics. I can see the eager hope in their eyes. They are looking for confirmation from a one-time outsider that ‘Catholic is best.’ How difficult it is to disappoint them.

For the truth is that there was little in the pre-Vatican II Church which was attractive to me, an Anglican for thirty-two years, the last six of them a happy priest in the American Episcopal Church. The version of papal infallibility (for me a key difficulty) which I found in the tracts in countless Catholic Churches on both sides of the Atlantic strained credulity to the breaking point. ‘All other Christians are floundering in uncertainty,’ they asserted. ‘We have an infallible voice in Rome which gives us the answer to every question.’ Really? The Pope gloriously reigning until 1958, Pius XII, appeared to be quite happy in the role assigned to him in this popular apologetic. Did Jesus want his Church, however, to have this kind of oracular infallibility? I could not find it in the New Testament. People who brought their questions to Jesus seldom received the answers they were looking for. Jesus would lay down a principle, often tell a story to illustrate it and arouse consciences, and then send questioners away to apply the principle to their own lives.

Was I not attracted by the beautiful Catholic liturgy? I found it anything but beautiful. A convert far more eminent than I, Cardinal Avery Dulles S.J., who came to the Church from Calvinism, writes: “If there be anyone who contends that in order to be converted to the Catholic faith one must be first attracted by the beauty of the liturgy, he will have me to explain away. … I found myself actually repulsed by the elaborate symbolism in which the Holy Sacrifice is clothed.” As an Anglo-Catholic, whose personal religion was ‘Catholicism without the Pope’ (I was never a Protestant), what repulsed me was not the elaborate symbolism, but its slipshod and shoddy performance. Save in the rare oasis of a Benedictine or Trappist monastery, I found the silent Latin Masses which I often attended irreverent and deeply off-putting.

Nor was I ever disillusioned with Anglicanism. Had that been the case, my decision about the Catholic Church at Easter 1960 would have been far easier. From the time that I was old enough to think about such things, I realized that Anglicanism was a theological house of cards. But it was my house. It was where the Lord had put me. Moreover, at ordination I had made promises of obedience and fidelity no less solemn than those made by Catholic priests. Could it be right to break those promises? The least that could be said is that I must not leave the place the Lord had assigned me without truly compelling reasons.

Anglicanism took me, as it had taken my father and grandfather before me, from the font to the altar. I loved it. I remain grateful to it. I am deeply saddened by its present disarray. Was Newman right in his view that, at bottom, Anglicanism is simply another version of Protestantism?

Devout and holy men and women in the Anglican Communion taught me almost all the Catholic truth I know, even today. I considered it then, and consider it today, aesthetically the most beautiful form of Christianity in the West – though I realized long ago that appreciation of its beauty requires a level of culture which limits its appeal. It was one of my Anglican seminary professors, the Englishman J.V. Langmead Casserly (whose lectures were second in brilliance only to those of Joseph Ratzinger a dozen years later), who pointed out that, unlike Protestantism and Catholicism, Anglicanism has no folk version.

What triggered my decision was contact with Catholics in continental Europe during an extended trip in 1959. When I told people at the Catholic University of Louvain (which would honor me a decade later with a visiting professorship) of my difficulty with oracular infallibility, I was brought up short with the response: “But that’s not what we believe at all.” Papal infallibility, my new friends told me, meant simply that on the rare occasions when the Pope spoke to define the Church teaching, he would not misrepresent the faith. (Two years later I would hear the German Jesuit Karl Rahner, lecturing in Innsbruck, put it more succinctly. Pointing out that there was no papal statement about the recondite theological question which he was discussing, Rahner said: “Of course, if a Pope had spoken about it ex cathedra, he would have been right – or at least not wrong.”)

This more modest explanation of papal infallibility seemed entirely reasonable. But was it authentic? Or were those who urged it upon me an unrepresentative avant garde, sure to be condemned by the Pope, as Pius XII had condemned the teachings of some of his too advanced theologians in the 1950 encyclical Humani generis?

For close to a year these questions tormented me, as I studied and reflected, praying for light to see where the path of truth and duty lay. During this whole period the question of the Church was never out of my waking thoughts for two hours together. I got off lightly. The “Cowley Father” (member of an Anglican religious order), Fr. B.W Maturin, who became a Catholic in 1897 and died in the sinking of the Lusitania in 1915 after giving his life jacket to another passenger, was on the cross of theological indecision for ten years. Later, Catholic priests with no inkling of his ordeal would reproach him for “waiting too long.”

Added to the theological perplexities were personal difficulties: dislike of the triumphalist Church of Pius XII, and the desire not to wound my beloved priest-father, widowed by the death of my mother when I was only six. His life and priestly ministry had kindled my desire to follow in his footsteps. Philo- and not anti-Catholic, on the subject of Anglican priests who “perverted to Rome” (his term), he was unyielding. Were I to take this step, he told me, I would no longer be welcome in the family home. In the event, I never saw him again. We shall meet again in heaven, where mutual hurt will be replaced by unending joy.

In the end I became convinced that the claims and teaching of the Catholic Church were true. Clearly I could not continue to hold a ministerial commission in a Christian community which disputed those claims. I entered the Catholic Church, however, with feelings of guilt for deserting a priestly ministry to which I had aspired, without interruption, from age twelve, and which had brought me deep happiness. And I entered with a cold heart. For that I have always been grateful. The spiritual pilgrim with no expectation of future happiness is spared disappointments. All my surprises – though by no means all my experiences – have been happy ones.

The first happy surprise, and still the greatest, was the second Vatican Council of 1962-1965. My decision about the Church was motivated by the more open and less triumphalistic view of the Church to which Vatican II gave the stamp of authenticity. When I made my decision, however, this was the view of a minority – in the English-speaking world a suspect minority. As the Council unfolded, I felt like a man who has bet the ranch on a dark horse, and watches him come in a winner.

High on my list of unhappy experiences was the eight-year suspension of the priestly ministry which I loved, for me a kind of Long Lent. When priesthood was finally restored to me in 1968, through conditional ordination to diaconate and priesthood, I was overjoyed. One of the two priests who assisted me as I celebrated Mass the next day (he is a bishop in Germany today) said to me in the sacristy afterward: “You were so assured.” “I’m not doing this for the first time,” I told him.

Leaving the Episcopal Church was the hardest thing I have ever done in my life. Only years later was I able to affirm, as I now do without hesitation, that entering the Catholic Church was the best thing I have ever done.

Commenting on the surveys of priests cited above, the American priest-sociologist Fr. Andrew Greeley has written: “Priests who like being priests are among the happiest men in the world.” Those words lifted me out of my chair with excitement when I read them. “Andy, you’re right ” I e-mailed him: “I can confirm that from my own experience.” In his 2004 book, Priests: A Calling in Crisis, Greeley writes that the real problem with priestly morale today is that priests, though happy themselves, think that other priests are not happy.

Are we priests indifferent to the failings of our brothers who have abused the young? Of course not. I don’t know a single priest who is not deeply saddened by the revelations of recent years. Some have said that they fear wearing clerical dress in public, lest they be vilified and scorned – the “rejection” mentioned by Archbishop Quinn, which links us with “the real Christ,” himself rejected by those for whom he laid down his life.

Say, if you like, that I lead a sheltered life. But I have yet to encounter rejection. On the contrary, I have experienced love and support from those whom we priests were ordained to serve, far beyond anything we deserve. On Holy Thursday 2002, at the height of the sexual abuse crisis, St. Louis priests gathered for the Chrism Mass at which we annually renew our priestly commitment, and the bishop consecrates the Holy Oils to be used in the ensuing year for baptism, confirmation, holy orders, and the anointing of the sick. As we walked in procession, more than two hundred strong, into our cathedral, we passed through ranks of applauding laypeople holding signs which said: “We support our priests.” “We love our priests.” Did we deserve that outpouring of love and support? We knew we did not. But we were grateful nonetheless. I cannot have been the only priest who eyes were moist.

No vocation brings uninterrupted joy. Every life is shadowed by the cross. A widow spoke for married people when she told me: “Father, when you walk up to the altar on your wedding day, you don’t see the Stations of the Cross.” If priesthood, like marriage, leads to Calvary, it leads beyond Calvary to resurrection – and unending joy.

There is, first, the joy of preaching the gospel: feeding God’s people from the table of His word. An evangelical hymn defines the teacher’s task thus: “Tell me the old, old, story / Of Jesus and his love.” John’s gospel says it more briefly, in words once posted inside pulpits for the preacher to see: “Sir, we would like to see Jesus” (Jn. 12:21). His story, and Jesus’ words, uphold us when we are down, rebuke us when we go astray, and fill our mouths with laughter and our tongues with joy (to use the Psalmist’s words) when the sunshine of God’s love shines upon us.

There is also the joy of pastoral ministry. Like priests everywhere, I have witnessed miracles of God’s grace in the people we serve. One small example: not many years ago a man came into my confessional bruised, bloodied, and broken from a failed marriage. Then one of our CEO Catholics (Christmas-and-Easter only), he is today a daily communicant, and a frequent penitent. His story is by no means unique.

What nourishes me most, however – next to the daily half hour I spend waiting on God in silence before Mass – is the privilege, so far beyond any man’s deserving, of celebrating Mass and feeding God’s holy people with the bread of life. It was that which drew me to priesthood when I was not yet in my teens. Every time I served Mass, I thought: “One day I’ll stand there. I’ll wear those vestments. I’ll say those words.”

As a Catholic priest I have experienced the joy celebrating Mass all over the world: in tiny chapels and great cathedrals; in hotel rooms in China and Vietnam; on little Rottnest Island off Australia’s west coast; at Mother Teresa’s tomb in Calcutta; on ships at sea, from small sailing vessels to 2000-passenger cruise ships; in St. Mark’s Cathedral in Venice and at Notre Dame in Paris, where I was asked to offer prayers in German and English for the hordes of tourists who often outnumber the local worshipers. Everywhere the welcome has been the same, from brother priests to laypeople of all ages and both sexes, whose devotion and faith inspire us priests and often put us to shame.

Writing in April 2005 to my old teacher in Münster, Joseph Ratzinger, to express my delight at his election as Pope, and assure him of my prayers, I closed the letter, “In the joy of our common priesthood.” What more can one say than that? From age twelve priesthood has been all I ever wanted. If I were to die tonight, I would die a happy man.
Fr. John Jay Hughes is a church historian and a priest of the St. Louis archdiocese. His memoir No Ordinary Fool: A Testimony to Grace, will be published in 2007.


Blogger Mike Terrell said...

This is beautiful. I am truly moved to greater love for priests in general, and my priest in particular. Thank you for sharing.

6:11 pm  
Blogger Matthew the Curmudgeon said...

Thank you for posting this moving story. I actually came near tears as I realise what he has for his whole life, I have failed to do-the priesthood.

1:06 am  
Anonymous john scholasticus said...

I am a little troubled by all this, Jeff. Are you planning to be an Anglican priest or a Roman Catholic one?

8:56 pm  
Blogger Jeff said...


Do not let your heart be troubled. I am an English Catholic. No need to be worried dear friend. What troubles you? This is a man that I have read who has defended Anglican Orders who is now a Roman Catholic priest. He is a bit older and this is his story that I found applicable to Anglicans or Catholics.

As you well know, Anglicanism has a history of Catholic spirituality within her. I would appreciate you being more specific as to your concern.

9:22 pm  
Anonymous john scholasticus said...

I find it a little hard to define. Perhaps some of my unease was expressed on Al Kimel's posting, where he said - inter multa alia - (roughly)that he thought many Anglo-Catholics were in denial (not his phrase) about the differences even between Anglo-Catholicism and Roman Catholicism. Of course, he hasn't had the benefit of your thinking on Andrewes (I'm not being sarcastic)! Also, Rome famously (I would say, infamously) still denies the validity of Anglican orders, or at least 'official' Rome does (and it won't change under current management), though many RC lay people and 'liberal' RCs in practice accept them (but I assume they're not your natural allies). Also, I think one should always remember that Anglicanism is a VERY broad church, and one has to live with that, without (I think) pinning one's colours too strongly to any particular mast. I don't mean one shouldn't champion a particular position within the spectrum (I do!), but in a way that recognises at least the practical legitimacy of everybody else's.

[Personal note, if that is permitted: Beth is in hospital, ward 12, post-op., but with fairly dismal continuing problems. If you or Ray haven't seen her, I am completely sure she would be delighted to see you.]


5:08 am  
Blogger Jeff said...


Thank you very much for the news on Beth. We will definitely get by to see her. I heard that she was not well but you seem to imply things are worse than I thought. She will definitely remain in our prayers.

I agree that there is breadth and depth within the Anglican tradition and that depth and breadth is a part of our tradition. In saying that, I also believe that one particular strand of Anglicanism has more weight of the Fathers behind them than do say low-church evangelicals. No doubt, both are faithful Anglicans. I simply find myself to be in the catholic which I hope will help bring me closer to the table for ecumenical discussions on eucharistic theology.

Give me a call soon and we'll have a nice beverage together! We can discuss some of these issues in a more conversational atmosphere! :-)

all the very best!

2:16 pm  
Anonymous Lyn in Tx said...

Wait guys! no fair...I want to hear this conversation! Jeff, I had some of the same uneasiness that John expressed. I respect Fr. Hughes for his defence of Anglican Orders, but he did in the end conclude that they are 'null & void' and he sees Anglicanism as a 'house of cards'. In the RC opinion we are all just play-acting, so all those wonderful things about being a priest and the joy of serving Mass don't really apply, because, well, you're not really a priest. And my faith is not really catholic.

12:29 am  
Blogger Jeff said...


This is a personal memoir of Fr. Hughes. I simply placed it here for discussion and am happy to do so. He took Francis Clark, S.J., head on. Clark did not answewr Fr. H's which were the questions coming from the C of E during the C16. I don't think Fr. Hughes did say Anglican Orders were 'null & void' but submitted himself to conditional ordination. His views of the Anglican Church (ECUSA) are his opinions. Some of which are obviously true. The question remains for Anglicans, is it a Protestant Church with Catholics in it or is it a Catholic Church with Protestants in it? I think we are to wrestle with these issues head on.

This portion of his new book plays into my hands of my ecumenical desires for dialogue in the area of eucharistic theology, particularly eucharistic sacrifice. The question remains, what is it that we do at the altar? It surely is not a 'new' offering of Christ according to Fr. Hughes, but a making sacramentally present that one offering of Christ and having it applied to us for the forgiveness of sins. That is Andrewes' position and if that is Rome's position then there is no difference about the sacrifice of the Mass save communion of one kind or the private mass.

8:25 pm  

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