What of priestly obedience?

First the Fr. Corapi debacle, now Fr. Pavone. Two different priests with different apostolates and different sorts of "falls", yet both undoubtedly tarnished and caught up in scandals that have irreparably sullied their reputations. Yet whatever side one takes on these current events, they are most certainly made worse by what, in my opinion, is a shocking lack of obedience on the part of the priests involved. 

I am not here interested in narrating the details of the Fr. Corapi case or the Fr. Pavone case; I presume my readership to be well enough acquainted with them. At any rate, I use these cases not to make any specific claims about either but to illustrate a general principle - namely, that there seems to be a particular Americanized concept of obedience in play here that sees obedience as justly refused if we subjectively believe our "rights" are being trampled on. Fr. Corapi, in denying legitimate requests from his superiors and bishop and choosing to leave the priesthood rather than submit, and Fr. Pavone, in appealing his case to Rome over the head of his ordinary, seem to be operating on a concept of obedience that is more concerned with asserting their personal rights rather than seeking holiness.

There is a great little book by Fr. Leo Pyzalski, C.S.S.R., called The Holy Will of God, published by TAN books. In this excellent little booklet, Fr. Pyzalski talks about various aspects of submitting to God's will in our life and points out that priests and religious are called to a different kind of obedience than average lay persons. It is an heroic obedience that demands a resignation of our claims to our "rights." Fr. Pyzalski states:

"Those trusted with leadership and administration of religious communities are vested with Divine authority, since they are appointed representatives of God. Hence, the attitude of subjects is expected to be one of sincere and humble deference and childlike docility towards all legitimate Superiors. This is something quite different from modern democracy.

People who join a religious order [or the priesthood] are perfectly aware of the way of life they choose for themselves...they renounce in advance all claims to democratic participation in the administration and spiritual guidance of the whole religious body. They consciously sacrifice their personal liberty, their own will, to please God and to render Him more glory" (Pyzalski, The Holy Will of God, pg. 6-7)

Fr. Pyzalski goes on to say that this obedience is much easier professed with the mouth than acted upon, for as soon as a trial or obstacle crops up, there is a temptation to withhold obedience:

"Particularly, in our day of ultra-democratic tendencies is this likely to happen and, indeed, does happen frequently. Self-will takes the place of humble and cheerful obedience. As long as Superiors adjust their directions to the likes and dislikes of their subjects, they are praised and cherished and obeyed promptly. Whenever the contrary occurs, they will be blamed, at least very often, of imprudence, ruthlessness or lack of charity. Allegedly, Superiors "forget" that all members of the community have the same rights since they are bound by the same religious profession" (ibid, 7-8).

Fr. Pyzalski's next comments are especially pertinent to the Fr. Pavone case, which as Ed Peters seems to have proven clearly, is a case of a priest gradually assuming the attitude that his social work, however important it might be, is more important than his priestly ministry and the glory of God. Fr. Pavone has called Pro-Life work "the core of my life", to which Dr. Peters rightly responds, "Something is seriously askew here. Nothing, not even the most visible (and arguably the most effective) pro-life work in the world, is at the “core” of any priest’s life; nothing is there, besides the High Priest Jesus Christ. That is no pious platitude. For any priest, religious or diocesan, to assert before the world that anything is at the core of his life besides the Son of God is very disturbing. "

Fr. Pyzalski says the same thing, reminding us that any social work a priest does must be subordinated to his identity as an ordained (or a religious), and that this identity is ultimately governed by the will of one's legitimate Superiors. He goes on:

"The first and most essential task of every religious community [or priest] is the imitation of our Lord Jesus Christ. Social, educational, or similar work is not the supreme task...it is only a means to further God's glory...To perform any social work whatsoever without regarding God's glory and the teaching of Jesus Christ [on obedience], the Supreme Master of mankind, would be incompatible with religious obligations and the religious character in general.

After losing the spirit of Christ, which is one of filial docility towards God and His representatives, a religious order is but a poor makeshift of what it ought to be. It cannot expect Divine blessings on its activities, nor real happiness in its members" (ibid., 8-9).

In short, the traditional Catholic teaching on obedience is that obedience is due to all lawful superiors at all times, and that virtue and holiness of character is developed and proven especially when the obedience is due unjustly, or demanded with a heavy hand, or when one suffers some humiliation because of it. To refuse obedience, or even to simply use litigation to get around obedience by asserting one's "rights" and appealing over the head of one's superior, might not be sinful, but it is a demonstration of a very poorly formed idea of obedience...of a life that is more centered on what one wants to do rather than on what should be done in obedience. It reveals a problem with willfulness.

There is much more that could be said. Bottom line: obedience is due in all circumstances unless it is an unjust command (by unjust, I mean one that commands what is sinful). Other than that, even if a priest believes he is in the right, even if "his" ministry is on the line, even if millions of dollars are wrapped up in it, the priest owes complete and total obedience to his superiors.

The sad tales of Fr. Corapi and Fr. Pavone should also furnish us with ample evidence to suggest that priests should probably not become "celebrities" who are independently wealthy. It just...doesn't work out very well.

Click here to purchase Fr.. Pyzalski's book The Holy Will of God!