Pope St. John Paul II used his first Encyclical Letter Redemptor Hominis (1979) to lay the philosophical foundations for arguably the greatest Papal Catechism ever proposed. John Paul II intended to provide an entire system of philosophy for modern man grounded in the sentence he wrote for Vatican II: "Jesus Christ, and He alone, fully reveals man to himself" (Gaudium et Spes, 22).

Redemptor Hominis, The Redeemer of Man, is a treasure of an essay in four chapters. After a powerful introduction that acknowledges the weight of the moment in light of the ongoing Cold War, the persistent expansion of practical atheism, and the dehumanizing effects of technology, John Paul II reminds us that the purpose of our lives is not to figure out this crazy world! The Purpose of our lives and our entire existence is nearness to Jesus! It seems painfully obvious and yet 45 years later, so many of us in the Church and in the world at large are still trying to untie the Gordian Knot of contemporary society. John Paul says that cutting through that disorder is not just about sanity or happiness, it's about the very survival of humanity as a species and the salvation of our souls! The key point being, that the respect for human dignity isn't just owed to the individual, but to God Himself! That's a profound idea! It's not that I am owed respect and dignified treatment just because I'm me, GOD is owed respect for making me in His Image and Likeness - and anyone who disregards my dignity (including me, myself) disrespects God and thus sins.

Redemptor Hominis (4 March 1979) | John Paul II

Introduction

Pope John Paul begins all of his major documents with a statement about the nature of Jesus Christ. This is what theologians call a deliberately "Christocentric" or Christ-centered theology. Redemptor Hominis begins: "THE REDEEMER OF MAN, Jesus Christ, is the center of the universe and of history."

Generally, he continues with a statement of the proper human response to this truth of Jesus that he has just stated. In this encyclical, he adds: "To him go my thoughts and my heart in this solemn moment of the world that the Church and the whole family of present-day humanity are now living."

From there, Pope John Paul adds some historical context for his papacy - specifically the year 2000, to which he assigned massive significance. He says the year 2000 is "very close" despite writing this letter in April of 1979. The Jubilee Year 2000 was a constant reference point for Pope John Paul II. He believed that Humanity had lost its grounding in reality and truth. The threat of Nuclear War had robbed humanity, as a race, of a sense of assurance that the future would come at all. Also, the industrialization of the world had created in each new generation a judgmental arrogance about the generations before. "We don't need gas lights, we have electricity and that makes better…" "We don't need landlines, we have mobile phones and that makes us better…" It's an insidious attitude that continues to metastasize in culture today. This detachment from both the past and the future inevitably leads to a dehumanizing attitude toward self and others. The year 2000 was, for Pope John Paul, a powerful antidote and a real opportunity to ground the Church and modern Western Culture in an adequate sense of time.

The Introduction also touches on some sensitive themes Church government and internal politics. Pope Paul VI was not a good pope. He was entrusted with the promulgation (publication) and the implementation of the Second Vatican Council. Put simply, he trusted the wrong people and when he came to realize that he had been played, he didn't fix it… It cannot be overstated enough that when Pope Paul VI came to understand that he had been tricked, he just let it go. The Liturgical calendar was wrecked… Documents were forged… The Pope was lied to over and over again and when he found out, he did nothing… Ostensibly, this was to avoid scandal and the risk of calling into question the validity of Vatican II. Whatever it was, it was cowardice of the worst kind and a de facto betrayal of his office. And while the people in the pews may not have known about this mess, the Cardinals and Bishops certainly did. As such, Pope John Paul inherited a mess of a Church from the disgraced Paul VI. Hence his need to immediately call for everyone to get on his team with Church governance. He says, "In spite of all appearances, the Church is now more united in the fellowship of service and in the awareness of apostolate." The words he choses in paragraph 5 are straight from Vatican II: "Collegiality and apostolate." Both are oriented toward the work of the Church and the role of everyone, clergy and laity, as part of that work. John Paul II was brilliant at always contextualizing the Church as a whole.

Chapter I: The Redeemer of Man

Chapter 1 establishes a Christocentric foundation for understanding humanity's purpose and dignity. In it, the Pope presents Jesus Christ as the Redeemer who reveals God's plan, answers humanity's existential questions, and grounds human dignity in divine relationship.

Christ as the Center

He begins by proclaiming Jesus Christ as "the center of the universe and of history" (RH 1), a truth unfolding through the mystery of the Incarnation and Redemption. The Incarnation, where "the Word became flesh and dwelt among us" (Jn 1:14), reveals God's plan to unite humanity with Himself. Christ's redemptive sacrifice bridges the chasm of sin, fulfilling the Psalmist's cry: "O LORD, our Lord, how majestic is thy name in all the earth!" (Ps 8:1). As St. Athanasius writes, "The Son of God became man so that we might become God" (On the Incarnation), underscoring Christ's role in divinizing humanity. This theme can be especially challenging to American readers because of the Protestant-ization of US Christianity. Baptists, Methodists, or non-denominational Christians will always think of idolatry and self-glorification when they hear even a perfectly articulated explanation of the "divinization" of humanity. Absent that baggage, John Paul II emphasizes that Christ, through His life, death, and resurrection, restores humanity's communion with God, making Him the lens through which we understand our existence (RH 7).

Humanity's Search for Meaning

Expanding on that theme, John Paul II addresses humanity's existential crises, particularly the modern anxieties fueled by nuclear fears and technological dehumanization. He recognizes that "man today… lives increasingly in fear" (RH 15), seeking meaning amid uncertainty. Christ, the Redeemer, answers these fundamental questions: "Who am I? Why do I exist?" He reveals that our purpose is not found in fleeting ideologies but in relationship with God. As St. Augustine confesses, "Our hearts are restless until they rest in you" (Confessions I, 1), a sentiment John Paul II echoes by asserting that Christ "fully reveals man to himself" (Gaudium et Spes 22, cited in RH 8). This Christocentric response counters the despair of a world detached from its Creator, offering hope that "in him all things hold together" (Col 1:17).

Theological Foundation: Christocentric Anthropology

The heart of Chapter 1 is John Paul II's Christocentric anthropology: human dignity stems from our relationship with Christ, the Redeemer. He writes, "Man cannot live without love… his life is senseless, if love is not revealed to him" (RH 10). Created in God's image (Gen 1:27), humanity's worth is not self-derived but rooted in Christ's redemptive love, which restores our divine likeness. This is also challenging for American readers. The American ideal of self-sufficiency and ingrained rights creates a sense in which usefulness becomes the primary measure of goodness. This philosophy of "utilitarianism" makes it hard for US readers to grasp how our worth and dignity as individuals is not self-derived. (This can be further blurred by modern theological errors like "Original Blessing" c.f. Anthony de Mello or Teilhard de Chardin.) St. Thérèse of Lisieux reflects this in her simplicity: "Jesus does not demand great actions from us, but simply surrender and gratitude" (Story of a Soul). John Paul II insists that this dignity, owed to God through our neighbor, demands respect for every person, countering the dehumanizing trends of consumerism and atheism (RH 10).

In sum, chapter 1 of Redemptor Hominis establishes Christ as the Redeemer who unites humanity with God, answers our deepest questions, and grounds our dignity in divine love. In a world marked by fear and fragmentation, John Paul II's vision, rooted in scripture and echoed by the saints, calls our parish to embrace Christ's centrality through Eucharistic devotion, prayer, and service. As St. John Henry Newman reminds us, "To live is to change, and to be perfect is to have changed often" (Development of Doctrine), urging us to grow ever closer to Christ, the heart of our faith.

Chapter II: The Mystery of the Redemption

Chapter 2  builds on the Christocentric foundations of Chapter 1, exploring how Christ's redemptive work restores human dignity, overcomes sin, and reveals true freedom through alignment with God's truth. Here, we also start to see the Pope's style express itself. He's exceedingly Polish! By which I mean that rather than write an analysis from idea to idea in a metaphorical straight line, as Pope Benedict XVI did so well, Pope John Paul writes "around the idea." He repeats. He explores. He says something new and then revisits his previous theme to see how this new theme develops it. He throws in a quotation from scripture or from philosophy. This meandering sort of style is why his writings tend to be so long. Still, that style is profoundly valuable because it allows him to explore ideas with profound depth… It's also why he can be hard to read. And that's why I'm writing this essay!

Redemption and Human Dignity

John Paul II emphasizes that Christ's redemptive work restores humanity's relationship with God, affirming the dignity of every person. Through His Passion, Death, and Resurrection, Christ "entered into the history of man" (RH 13), fulfilling the promise of reconciliation: "For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous" (Rom 5:19). This redemption grounds human dignity in God's creative and redemptive love, as "God created man in his own image" (Gen 1:27). St. Irenaeus writes, "The glory of God is man fully alive" (Against Heresies IV, 20, 7), echoing John Paul II's teaching that our worth stems from being created and redeemed by Christ (RH 13).

Sin and Redemption

Chapter 2 confronts the reality of sin as a rupture in the human-divine relationship. John Paul II describes sin as a rejection of God's love, leading to alienation and despair (RH 14). Yet, Christ's sacrifice offers reconciliation: "In him we have redemption through his blood, the forgiveness of our trespasses" (Eph 1:7). This redemptive act heals the wound of sin, inviting humanity back to communion with God. St. Thérèse of Lisieux, whose spirituality resonates with John Paul II's emphasis on mercy, writes, "Jesus does not look so much at the greatness of our actions… as at the love with which we do them" (Story of a Soul). We should take note that this image of mercy is at odds with the distinctly modern notion of mercy (championed by Pope Francis) which tends to pretend that actions have no moral impact at all. Modern "mercy" is a denial of reality rather than an acknowledgement of God's love and generosity. The mercy John Paul II proposes, which is the traditional Catholic understanding, recognizes sin as destructive and thus, requiring supernatural healing.

Freedom and Truth

In light of all this, the Pope asserts that true freedom is found in alignment with God's truth, embodied in Christ, who declares, "I am the way, and the truth, and the life" (Jn 14:6). He critiques ideologies like materialism and atheism, which distort freedom by chaining humanity to fleeting desires or godless systems (RH 16). True freedom, he argues, is not license but living in harmony with God's will, as "the truth will make you free" (Jn 8:32). St. John Henry Newman reinforces this, noting that "conscience has rights because it has duties" (Letter to the Duke of Norfolk), aligning freedom with moral truth. The excellent Scottish philosopher Alasdair Macintyre explained this idea using the piano. He says that any child can walk up to a piano and bag on the keys. He is free! But only after years of diligent practice which aligns to the rules and reality of music, itself, can he play a masterpiece. The child is free FROM constraints. The master is free FOR excellence. The child uses his freedom as a function of ignorance or irreverence. The master uses his freedom in service of purpose and thus creates value.

So, chapter 2 Christ's redemption as the restoration of human dignity, the remedy for sin, and the source of true freedom. In a world tempted by materialism and division, John Paul II's vision, rooted in scripture and echoed by the saints, calls our parish to live as redeemed children of God. Through the Eucharist, Confession, and a commitment to truth, we reflect the glory of Christ, who makes us fully alive.

Chapter III: Redeemed Man and His Situation in the Modern World

In chapter 3, Pope St. John Paul II confronts the challenges of the modern world, articulating the Church's role as a defender of human dignity and advocate for justice while emphasizing the inviolable rights of the human person. Here, we have a prophetic critique of modernity's threats and a vision for renewal through evangelization and solidarity. Rooted in scripture and enriched by the wisdom of the saints, this chapter remains a clarion call for a world adrift from its divine foundation even 45 years later.

The Modern World's Challenges

He first examines technological progress as a double-edged sword, offering benefits like medical advances but threatening human dignity through dehumanizing systems and consumerism (RH 15-16). He warns that technology, unchecked, risks reducing persons to mere cogs in a machine, lamenting with the Psalmist: "What is man that thou art mindful of him?" (Ps 8:4). The saintly voice of St. Maximilian Kolbe, who sacrificed his life in Auschwitz, underscores this concern: "No one in the world can change Truth" (Conferences), reminding us that technology must serve, not supplant, divine truth. John Paul II also addresses social injustices—poverty, oppression, and war—that fracture human community, noting that "peace is threatened" when justice is denied (RH 16). These disparities, rooted in sin's legacy, obscure the unity God intended: "There is neither Jew nor Greek… for you are all one in Christ Jesus" (Gal 3:28).

We should take note here of both the similarities and differences in the world of 1979 and 2025. The Cold War was RAGING in 1979. The real threat of Nuclear armageddon was palpable. Poverty was much more widespread. GMO food was just being developed. There was a oil crisis. The Islamic Threat was just being reasserted. Our modern world too is at war. Beyond international battles, the internet, social media, AI, and addictions, both old and new, have robbed us of happiness, sanity, courtesy, and society, itself. This isn't the place for a pages-long analysis of history, but readers of this encyclical would do well to spend some time thinking about the historical context and both the similarities and differences to today.

The Church's Response

The Church, John Paul II asserts, is the guardian of human dignity and a promoter of justice, called to proclaim Christ's redemption in a fractured world (RH 13-14). As the Body of Christ, it bears witness to the truth that "God so loved the world that he gave his only Son" (Jn 3:16), offering hope against despair. John Paul echos St. John Henry Newman's insight that the Church "is ever lifting up the weak and giving strength to the weary" (Parochial and Plain Sermons) in his vision of the Church as a beacon of justice. Through evangelization, the Church counters modernity's challenges by proclaiming Christ, who "fully reveals man to himself" (RH 10). This mission, rooted in Vatican II's call to engage the world (Gaudium et Spes 40), invites all to encounter the Redeemer, transforming hearts and societies.

Human Rights

And so, John Paul II emphasizes the inviolable rights of the human person, grounded in their creation and redemption by God. Every person, made in God's image (Gen 1:27), possesses inherent dignity that demands respect, especially for the marginalized (RH 17). He calls for solidarity, urging humanity to uphold the rights of the poor, oppressed, and unborn, countering ideologies that dehumanize. St. Teresa of Calcutta, who served the destitute, embodies this call: "Each one of them is Jesus in disguise" (Words to Love By). John Paul II's vision of solidarity reflects Christ's command: "Love one another as I have loved you" (Jn 15:12), challenging the world to build a civilization of love rooted in truth and justice.

Note that we are revisiting the same themes. Each time he references the same idea, the Pope wants us to think about it specifically through the lens of this new context. First, we thought about Human Dignity as a philosophical idea. Then, we thought about it as a gift. Then as a religious idea. Now… as a political right. The Pope is building both a definition and also a way of thinking about Dignity and about the world itself (through the lens of Human Dignity).

And so, chapter 3 of Redemptor Hominis diagnoses the modern world's challenges—technological ambivalence, social injustices, and threats to peace—while presenting the Church as the guardian of dignity through evangelization and a champion of human rights through solidarity. John Paul II's Christocentric vision, illuminated by scripture and the saints, urges humanity (and each of us) to rediscover its (our) divine calling. As St. Augustine writes, "You have made us for yourself, O Lord, and our heart is restless until it rests in you" (Confessions I, 1), pointing us to Christ as the answer to modernity's crises.

Chapter IV: The Church's Mission and Its Consequences

Chapter 4 concludes the encyclical by presenting the Church as the living Body of Christ, called to fulfill its mission through unity, sacramental life, and the example of Mary.

The Church as the Body of Christ

John Paul II portrays the Church as the Body of Christ, animated by His redemptive work: "Christ loved the church and gave himself up for her" (Eph 5:25). This mission, flowing from Christ's sacrifice, calls all members—laity, clergy, and religious—to participate actively in spreading His love (RH 18). The laity bring Christ to the world, clergy shepherd through teaching and sacraments, and religious witness through consecrated life. St. John Henry Newman captures this unity: "The Church is one, and her members are one in Christ" (Parochial and Plain Sermons). John Paul II emphasizes that this shared mission, rooted in Vatican II's universal call to holiness (Lumen Gentium 39-42), transforms society by reflecting Christ's redemptive light (RH 21).

Ecumenism and Dialogue

The Pope commits to Christian unity and dialogue with other religions, seeing the Church as a bridge to the world while steadfast in Christ. He writes, "The Church wishes to serve" all people (RH 19), echoing Christ's prayer: "that they may all be one" (Jn 17:21). This ecumenical spirit seeks common ground with other Christians and respectful dialogue with non-Christians, without compromising the truth that Christ is "the way, and the truth, and the life" (Jn 14:6). John Paul II invites openness while consciously anchoring dialogue in Christ's redemptive mission (RH 19).

This specific goal of Pope John Paul II and of the Second Vatican Council remains one of the more divisive of his priorities, especially for Americans. Our current "crisis of multiculturalism" especially as it pertains to Islam was long foreseen by John Paul II. He predicted it and hoped to avoid it. He also recognized that the so-called "Mainstream Protestant" traditions (Baptist, Methodist, Lutheran, Anglican) would soon start dying out. Remember that he wrote this encyclical in 1979 at the popular height of these traditions. Billy Graham was preaching to sold out arenas when RH was written! Graham famously said of John Paul II "that's a pope who knows how to pope!" Still, John Paul II knew the collapse of traditional Protestantism would come soon and he was, specifically, concerned with saving the souls of those who would find themselves without a church and thus, in the hands of non-denominational and so-called family Churches - which are barely Christian. In fact, they are barely religions - properly understood, they are Religious entertainment.

The Eucharist and Sacraments

The Eucharist stands as the "source and summit" of the Church's life (RH 20), uniting believers with Christ's redemptive sacrifice: "This is my body which is given for you" (Lk 22:19). John Paul II presents the sacraments as encounters with the Redeemer, renewing humanity's relationship with God. Confession restores us, Baptism incorporates us, and the Eucharist sustains us. St. Thérèse of Lisieux reflects this intimacy: "Jesus does not look at our greatness, but at the greatness of our love" (Story of a Soul). Through the sacraments, the Church becomes a living sign of Christ's presence, drawing all to His redemptive love (RH 20).

Mary's Role

Finally, John Paul II honors Mary as the model of faith and Mother of the Church, integral to the mystery of redemption. Her fiat—"Let it be to me according to your word" (Lk 1:38)—exemplifies perfect trust in God's plan. As Mother, she intercedes, guiding the Church to her Son (RH 22). St. Louis de Montfort, a key figure in the French School of Spirituality, writes, "Mary is the surest, easiest, and shortest way to Jesus" (True Devotion to Mary). John Paul II's devotion to Mary underscores her role as co-redeemer, inviting all to emulate her faith in Christ's redemptive work (RH 22).

All of John Paul II's encyclicals, and many other long-form texts of his, end with a reference to the Blessed Virgin Mary as the fulfillment of the virtues he explains in that text.

Chapter 4 of Redemptor Hominis presents the Church as Christ's Body, united in mission, open to dialogue, nourished by the sacraments, and guided by Mary. And so we have been given John Paul II's vision for the Church and for his Pontificate, grounded in scripture and enriched by the saints. It calls humanity to encounter the Redeemer in the Church's life. As St. Augustine declares, "You have made us for yourself, O Lord, and our heart is restless until it rests in you" (Confessions I, 1), pointing to Christ as the fulfillment of all longing.

Conclusion: The Hope of Redemption

Pope St. John Paul II's Redemptor Hominis (1979), his inaugural encyclical, stands as a theological beacon, illuminating the path for humanity through a Christocentric vision. Written amidst Cold War tensions, secularism's rise, and technological upheaval, it weaves together themes of eschatological hope, a call to action, and a vision for the future, rooting human dignity and purpose in Jesus Christ, the Redeemer.

Redemptor Hominis grounds its message in eschatological hope, presenting Christ as the fulfillment of humanity's longing for salvation. John Paul II declares, "The Redeemer of man, Jesus Christ, is the centre of the universe and of history" (RH 1), echoing St. Paul: "For in him all things were created… and in him all things hold together" (Col 1:16-17). This hope is not passive but vibrant, assuring us that history moves toward Christ's redemptive triumph. St. Augustine's insight, "You have made us for yourself, O Lord, and our heart is restless until it rests in you" (Confessions I, 1), resonates with John Paul II's vision of Christ as the answer to human restlessness, offering a future anchored in divine love (RH 10). This eschatological perspective counters despair, affirming that God's plan unfolds through Christ's redemption. This theme was so important to the Pope that his first words to the world were like a voice crying out in the desert: "Be not afraid!"

The encyclical also issues a clarion call to outward action, urging all—laity, clergy, and religious—to live out Christ's mission. John Paul II emphasizes the Church's role as the Body of Christ, tasked with upholding human dignity and justice (RH 14, 18). He writes, "The Church cannot abandon man" (RH 3), a mandate rooted in Christ's command: "Go therefore and make disciples of all nations" (Mt 28:19). St. Thérèse of Lisieux's simplicity inspires this call: "Jesus does not demand great actions from us, but simply surrender and gratitude" (Story of a Soul). Through evangelization, sacramental life, and solidarity with the marginalized, the Church is summoned to transform the world, confronting materialism and atheism with Christ's truth (RH 16-17).

John Paul II's vision for the future is a civilization of love, built on respect for human dignity and unity in Christ. He envisions a world where freedom aligns with truth, as "the truth will make you free" (Jn 8:32), and where Mary, the Mother of the Church, guides humanity to her Son (RH 22). St. John Henry Newman's reflection, "To live is to change, and to be perfect is to have changed often" (Development of Doctrine), underscores this dynamic vision, where the Church engages modernity while remaining faithful to Christ (RH 19). This future invites dialogue, ecumenism, and a renewed commitment to the Eucharist, the "source and summit" of Christian life (RH 20).

Upon its release, Redemptor Hominis was widely praised for its theological depth and pastoral urgency, though some traditionalists questioned its optimism about modernity, and progressives debated its emphasis on doctrinal fidelity. Bishops and theologians lauded its Christocentric anthropology, seeing it as a blueprint for Vatican II's implementation. Its call for human rights and evangelization inspired movements like Solidarity in Poland, shaping John Paul II's global influence.

Many people have made similar comments about Pope Leo XIV's way of thinking. It's hard to believe that we could have had a Leo XIV without a Pope John Paul II's thought and writing.

In sum, Redemptor Hominis offers a timeless roadmap: hope in Christ's redemption, action through the Church's mission, and a vision for a world united in truth and love. Its legacy endures, challenging us to live as redeemed children of God.

The problem with Holding Court is not the curiosity or the questions or the social setting, it’s the inevitable swollen head of the priest! And don’t be deceived, every priest I’ve ever known closely - myself included - LOVES to hold court. And most of the laypeople I’ve befriended in my 20 years of priesthood, love it too. It’s fun. And a little wine can loosen the tongue and we ask questions that we’d otherwise never get a chance to ask.

In addition to the ego boost for the priest, Holding Court tends to require the priest to answer questions in a quick-fire way that makes it hard to give proper context to the answer and makes it REALLY hard to avoid what a teacher of mine used to call “lying by oversimplification.”

Hence, this blog. Immediately after the conclave, I got probably 30 texts with some variation on “is Pope Leo liberal or conservative?” Which is like asking, “is ocean swimming dangerous?” The answer isn’t yes or no... When the first of those texts came in, I sat down and wrote an article which I shared in the bulletin last week: FrHumphries.com/p/the-10-spectra-of-left-v-right-catholicism In that article, I’m able to give some adequate context and provide a resource that can be passed along in a text if your friends are interested.

I wrote another article this week about the ordinary duties of being a Catholic Pastor. FrHumphries.com/p/a-five-tool-pastor A lot of people have asked about the Church this week because of Pope Leo’s election. In my latest post, I explain the day-to-day work of the pastor using a baseball analogy. It’s an analogy I came up with while Holding Court over a glass of wine a few years ago. It’s a good analogy, but it took me two hours to get the details right and Substack tells me that it takes fifteen minutes to read... That’s definitely more practically valuable than me explaining it over coffee. And, to be honest, there’s a both/and. I’m hoping to build out my blog so that I can answer questions AND easily share a link to a post with detailed explanations and links to further resources...

In the meantime, I am NOT saying that I don’t want to drink coffee or wine with you and answer questions! Just give me a time and place! I’ll keep working on my blog and working on keeping my head-size under control!

Let’s start with a brief word about the model in baseball. The “five tools” model looks for a player with speed, defensive skills, arm strength, contact hitting, and power hitting. An outstanding high schooler may only need one of these skills to stand out. A college all-star will be proficient in all five, but still, may only be outstanding in two. Professional scouts are looking for someone with advanced proficiency across the board, but who can deliver real excellence in two and who is genuinely coachable in another. A professional all-star could thrive with only four of the five.

We also need to distinguish between priesthood in general and the work of being a pastor of a Church. Priesthood, as a vocation, is a call to be configured to the person of Jesus Christ. A man can be a very holy priest without any particular skills beyond the Christian Virtues. The work of pastoring a parish is certainly complimentary, but anyone with the right skills could be the pastor of a Catholic Church. There are aspects of overlap where holiness is necessary for real success. A man without a prayer life, for example, cannot long preach the Sunday sermon without his messages becoming shallow and mechanical - even if they’re well delivered.

And so we can think about the work of the priesthood (the spiritual heft of which depends on the holiness of the priest) through the lens of the tools that he needs… And we can do so keeping in mind that while everyone wants the proverbial five-tool player, those men are a rarity… So what skills are we looking for in the priest/pastor?

The Tools

Preaching

With some practice, anyone can master the basic oratorical skills to write and deliver a 10-15 minute speech. The skills of delivery and the confidence to use them come with time and by the end of the first year or two most priests are at ease at the pulpit.

There are two core challenges to excellence in preaching: the content and the audience. It’s entirely possible for a priest to read through the roughly 150 settings of Sunday readings, write one sermon for each, and use that for the rest of his priesthood. That’s weak sauce!! but it’s possible. Being a real pastor, though, means that my prayer life should cause me to engage with those Sunday readings in a new light every time they come up. I should be amazed anew at the Gospel of the Good Shepherd or the Prodigal Son. My sermon from last time simply won’t do!

Also, as my audience changes, I need to speak to them. A good sermon usually has some practical application. If my parishioners have not grown spiritually in the three years since I last gave this sermon - I am failing as a pastor. Also, if I’m giving the same sermon to a wealthy suburban parish as I am to the folks at the nursing home or the children at the school - I’m failing as a preacher!

A good preacher needs to be prayerfully adjusting his message and even his style to speak the words that Holy Spirit wants to spoken to THIS congregation TODAY.

Liturgy and Reverent Worship

Putting aside any commentary on the universal question of the Sacred Liturgy, a pastor needs to be able to lead his people in Worship which edifies them and draws them nearer to Jesus and to His Church. He needs to be able to speak, read, gesture, and comport himself in such a way that he brings gravity and seriousness to what’s taking place. In the modern Church, there is an aspect of theater to worship. A good pastor needs to be able to use effects like lighting or microphones with restraint so that the people experience the power of the Holy Spirit and not a broadway show.

Holiness and Moral Integrity

The Boy Scouts have a founding principle of leadership: S.T.E. (Set the Example). St John Vianney, the patron Saint of Parish Priests, noted that the holiness of the priest is directly correlated to the holiness of the people under his care. Holiness of life - regardless of the forms it takes - benefits the people of the parish. Even a man with an hermetical disposition who spends half his time in silent prayer can be a powerfully effective pastor. A un-prayerful, un-pious, un-holy man, no matter how masterful his skillset, may look the part, but he will be a destructive pastor of souls.

Now, the Holy Spirit works through the weakest and most broken of us!! There is no question that God can and does use sinners to glorify Himself in His Church. Jesus chose Judas. But holiness of life is what brings about the Fruit of the Holy Spirit which are the visible signs of evangelical holiness. A prayerful pastor will, over time, become humbler, kinder, and his words will grow in wisdom. Even a man with obvious personality issues and moral faults who is prayerful and repentant of his sins can be an example to those who struggle to overcome their human weaknesses. I’ve seen the people of a parish rally around a pastor with a drinking problem who is nevertheless a man of deep prayer. Holiness is not perfection.

At the same time, moral integrity and outward signs of holiness are a major part of being a good parish priest.

Teaching and Catechesis

100 years ago, the parish priest would just make sure there were plenty of copies of Baltimore Catechism on the shelf and an ample supply of Holy Cards to give to kids who memorized it. Easy peasy!

Nowadays, a parish priest needs to be able to organize and adapt a curriculum and then mange it’s application for the kids, the adults, the converts, and other specific groups like inmates at the jail. In a larger parish, he may be able to rely upon a DRE and/or a staff of catechists. In a smaller parish, he may be on his own or flanked by a few volunteers. Either way, the priest is going to be expected to be able to field questions of apologetics, instruct penitents in the confessional, and provide pre-sacramental instruction. There are a slew of digital resources, multiplying daily which can be a major assistant for the priest who struggles with this skill. Even so, teaching is a necessary part of being a good pastor.

Pastoral Care and Counseling

There’s a reason that the licensure process for professional counselors is so extensive… It’s not just the college courses; seminaries provide some basic proficiencies in psychology and counseling. It’s the hundreds of hours of supervised (and specialized) practicum… Few sane counselors will hold themselves up as experts in crisis counseling, addiction counseling, marriage & relationship counseling, sex & gender issues counseling, hospice counseling, spiritual direction, life coaching, medical counseling, and legal counseling… But the parish priest, is called upon to do all of these and to do them in non-ideal conditions. A professional counselor can and should set strict boundaries with their clients - no non-professional interactions, no unscheduled appointments, fee schedules which demand a degree of seriousness and personal investment, consequences for last minute cancellations, medical screenings, discussion of one issue at a time, etc.

The priest is expected, though, to be ready to engage in a wide ranging conversation in the confessional or in his office or in the parking lot of gas station that may include helping someone deal with a cancer diagnosis, a child who has come out as trans, ongojng marital drama, and the spiritual ramifications of all of that. AND this parking lot counseling may demand that he keep secret what that person’s husband or child said in the confessional and then be asked for practical advice on the spot!

Thanks be to God, the Holy Spirit comes through more often than not! Still, this tool, perhaps more than any other, relies on a natural gift as few priests have the time or the natural disposition to learn and practice the multitude of skills required.

Care for the Poor and Social Justice

Charity is the practical love of one’s neighbor. Justice is the work of improving systems to increase justice and conformity to the Gospel. For the most part, the parish priest is called to provide Charity and not Justice. Justice is the proper work of the Laity who are charged with formation of civil society. An activist-priest is an oxymoron, and a burden for the parish. The pastor should be charitable and assist the poor in the community. He may establish or support structures of charity like a soup kitchen, a food pantry, or even a place for legal and other services. He should also preach about the legitimate mandate of Christ to His disciples to work for the improvement of the state.

Church Management and HR Leadership

The practical management of people (HR), property, business structures, and cash is an absolute requirement for a pastor in 2025. A saint who can’t manage the parish can’t be a good pastor. Of course, a pastor who finds the right staff to advise him and even to do the bulk of the work for him can be a hero of a pastor without a single ounce of business savvy. So much depends on the parish’s resources and the structures established by the Diocese. Alas, despite all the resources of modern technical innovational, the Roman saying about the Church is 100% truth: “Yesterday’s Technology Tomorrow.” A good pastor has to put in the time, learn the skills, and be able to manage people if he’s going to do well in the parish.

Community Engagement

In the United States, extroversion is a leg up! Our culture loves and privileges extroverts. God bless those people who never meet a stranger and who can make conversation with anyone about anything. Statistically, most American priests are introverts. Now, many introverts can be outgoing. And everyone can build specific social skills that are essential for pastors of parishes. Depending on the circumstances, it may be a great benefit for the pastor to be engaged in the social fabric of the community. Obviously, that will look different in a rural parish, a suburban parish, or a large so-called Mega-Parish. The pastor of St William in Austin, for example, is basically running a small city with 15,000 families under his care. He probably doesn’t have much cause to attend the local city council meeting! Whereas the pastor of St Teresa in Lake Tahoe has every reason to linger at the grocery store just to run into people and “be visible.” The pastor of St Stephen in New Boston could practically be the mayor of town - but only if he has the right personality for it.

For some priests, this kind of extroversion burns so much emotional energy that, even if it would be helpful for the community, it may not be the right thing for the parish.

Limiting Factors

Baseball has another analogy that we can reference in terms of players in which the pro athlete’s contract includes a whole spectrum of behaviors, attitudes, and conditions which demand much from him or her off the field (or the court or the pitch)… Players have to preserve the reputation of the team, maintain their physical and mental health, be coachable, participate in advertising or club promotions, etc. Priests, too, have a multitude of limiting factors which don’t have much to do with the actual work of priesthood, but which have the potential to derail it.

Time & Money Management

It’s one thing to manage the parish and another to manage oneself. While the people have the freedom to be late to Mass or to cancel a meeting at the last second or to give a pittance in the Sunday Collection, the pastor simply cannot do the same. The priest who is perpetually late is actively insulting the half of his congregation who equate punctuality with personal respect for THEIR time. The priest who is stingy or doesn’t manage his own money well and who takes advantage of the people will find his collections shrinking and may well find the diocese sending an auditor…

Physical Health

Whether it’s the priest’s fault or not, physical frailty means the priest is unavailable to his people. Every parish will give the priest a pass a few times per year for a cold or a stomach bug. Most people will give the priest a big pass after a tough diagnosis or a major injury. But if the priest is unable to maintain his Mass schedule, to visit the sick, to sit in the confessional, to finish his paperwork, and to be available for their needs, he can’t be a good or successful pastor.

The priest also needs to be taking care of his physical health as regards nutrition, exercise, and mobility. The people (via the Diocese) spent a lot of money training him and he owes the Lord (through them) honest labor in repayment.

Mental Health

Again, some mental health issues are not a matter or fault or blame. Anything from an physical head injury to a bad reaction to a medication to genetics can cause a problem with mental health. The same is true of emotional health which can be destabilized by any number of factors that need not be blamed on anything. As with physical health, the priest may have to admit to himself that he is not the right man to be the pastor of the parish. And, as with physical health, the priest needs to be looking after his mental health with appropriate leisure, hobbies, relationships, counseling, and spiritual direction.

Leadership & Church Politics

One of the most challenging experiences at the very beginning of the process of becoming a priest (in seminary) is the moment of disillusion when the young man realizes that everyone in the Church is a human being with faults, weaknesses, hopes, ambitions, and human needs. As such, every relationship - especially relationships with one’s religious superiors - involves a certain degree of interpersonal politics. As a priest, the pastor has a religious superior (his bishop) and that superior has a superior. And everyone is under the Pope. And these various structures of leadership are all juggling their own priorities and perspectives.

A good pastor can’t simply pray his way through these things. If he wants that construction project to get through the Diocesan Building Committee and the Diocesan Finance Council, he needs to understand and appreciate these structures of authority and navigate them.

Cultural Factors

A good pastor’s life is oriented toward eternity. As a celibate, his life is meant to point to the otherness and the oneness of God in compliment to the married life which is the vocation of most of his parishioners which points to the eminence and here-ness of God. As such, the priest’s life is inherently non-political. Still, he needs to understand his people and the community, state, and nation in which he lives. He needs to have a sense of what they are going through economically, culturally, legally, etc. The pastor of a parish full of farmers should recognize the concerns they have which will be quite different than an urban parish of hipsters or business-oriented people. While the cultural circumstances shouldn’t define his ministry, the inability to understand the culture will diminish it.

This is especially true of missionary priests who struggle or don’t make sufficient effort to understand the culture in which they are missionaries. In the United States, there are a multitude of parish horror stories about Fr so-and-so from this-or-that country whose accent was incomprehensible and who insisted on bringing his own culutral traditions to the parish and who cancelled the St Joseph Altar because he didn’t understand why it was happening and whose six-year term coincided with a 50% decrease in attendance and a 75% decrease in collections…

The Sabermetrics of Catholicism

I can’t finish an essay of this sort without mentioning Moneyball and Saber-metrics. Unlike professional baseball, Catholicism is not about the bottom line and maximizing economic efficiency at all costs. There’s no clear formula for assuring the Eternal Salvation of the Maximum number of people in a given locale with the minimum CPS (Cost per Soul!!). We can’t reduce evangelization to on-base percentages.

Still, the question of efficiency does matter. Our time in this life and our pastor’s time in my parish are scarce resources and we want to make the most of them. The tension between goal-oriented, outcome-prioritized, pastoral objectives and the organic growth in holiness grounded on trust in the Holy Spirit is real. It always has been. We could easily reframe whole chapters in the Book of Acts or the Letters of Peter and John into this framework.

I don’t have complete thoughts on this just yet, but it’s percolating. More to come in future posts.

In the Catholic Church, the Left v Right distinction is even less useful because we're not even limited to the American or the Political spheres. This or that Cardinal may well be a fervent advocate of the Latin Mass but also a vocal critic of Western Capitalism and wishy-washy on Free Speech and Censorship. Even common political categories like "social conservative" or "fiscal liberal" don't work. As such, I propose we think more broadly and consider a variety of spectra upon which any Pope, Cardinal, Bishop, Priest, Consecrated Religious, or faithful Catholic layperson might categorize their dispositions, opinions, or predilections.

1. Church Mission Supernatural Salvation ↔ Natural Service

2. Liturgy Transcendent ↔ Communal

3. Doctrine Dogmatic Tradition ↔ Pastoral Adaptation

4. Papacy Stability ↔ Reform

5. Church Law Strict ↔ Flexible

6. Social Mission Charity ↔ Justice

7. Governance Centralized ↔ Decentralized

8. Leadership Style Tough ↔ Gentle

9. Cultural Engagement Culture-making ↔ Inculturated

10. Ecumenism Isolationist ↔ Dialogical

Obviously, everyone is going to find themselves somewhere between each extreme of each spectrum. I should add that these spectra are not good v bad, nor are they faithful v unfaithful, nor is it automatically better to be in the middle than on the extreme… Faithfulfulness to Jesus and to His Church is what makes my particular Faith true or false, sincere or wicked. If we assume genuine faithfulness, then saintly people can be all over each of these spectra. Here is my thinking:

Church Mission: Supernatural Salvation ↔ Natural Service

This spectrum addresses the primary focus of the Church's purpose , whether oriented toward spiritual or worldly goals. At one end, Supernatural Salvation emphasizes the Church's role in securing eternal life through sacraments and faith; at the other, Natural Service prioritizes social justice, humanitarian aid, and improving earthly conditions.

Liturgy: Transcendent ↔ Communal

This spectrum focuses on how we view the purpose and style of worship, particularly in the liturgy's tone and execution. Transcendent liturgy prioritizes mystical, reverent worship rooted in tradition, whereas Communal liturgy emphasizes accessible, community-aware worship that reflects local cultures.

Doctrine: Dogmatic Tradition ↔ Pastoral Adaptation

This spectrum examines how we approach Church teachings, balancing fidelity to established doctrine with flexibility in application. Dogmatic Tradition upholds stricter adherence to unchanging teachings; Pastoral Adaptation allows contextual flexibility to address modern pastoral needs.

Papacy: Stability ↔ Reform

This spectrum reflects our views on the papacy's role as either a preserver of tradition or a driver of change within the Church. Stability sees the pope as a guardian of continuity and orthodoxy; Reform envisions the pope as a leader pushing for structural or theological updates.

Church Law: Strict ↔ Flexible

This spectrum concerns how the Clergy interpret and enforce canon law, which governs Church operations and discipline. Strict adherence demands rigorous application of rules (e.g., on liturgy or clergy conduct); Flexible interpretation allows leniency to accommodate local or pastoral circumstances.

Social Mission: Charity ↔ Justice

This explores how we prioritize the Church's outreach to those in need, whether through direct aid or systemic change. Charity focuses on immediate relief like food banks or shelters; Justice emphasizes advocacy for structural reforms to address poverty or inequality.

Governance: Centralized ↔ Decentralized

This spectrum addresses our preferences for how authority and decision-making are distributed within the Church. Centralized governance favors Rome's control over doctrine and policy; Decentralized governance supports greater autonomy for local bishops' conferences or dioceses.

Leadership Style: Tough ↔ Gentle

This tries to capture the personal demeanor and leadership approach the clergy and lay leaders exhibit in their roles. Tough leadership is authoritative and decisive, often prioritizing discipline; Gentle leadership is nurturing and collaborative, focusing on pastoral care.

Cultural Engagement: Culture-making ↔ Inculturated

This spectrum examines how we approach the Church's interaction with modern or local cultures. Culture-making engagement resists secular trends to preserve and instill traditional Catholic identity; Inculturated engagement adapts practices to align with local customs or contemporary values.

Ecumenism: Isolationist ↔ Dialogical

This spectrum reflects our attitudes toward the Church's relationship with other faiths and secular society. Isolationist ecumenism prioritizes Catholic exclusivity and doctrinal purity; Dialogical ecumenism embraces interfaith dialogue and cooperation with other groups.

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Of course, we could continue building out more and more spectra... The ongoing relevance of Vatican II, the Spirit of Vatican II v the Texts, "Synodality," issues surrounding the abuse of the faithful by the clergy and how that abuse has been handled, the questions of Vatican Finance, broader global-political issues...

I've found these helpful in my own thought about the Church.