Order of Bishops

 What exactly is a bishop in the Catholic Church?  A bishop is a man who through the Sacrament of Holy Orders becomes a modern day Apostle.  In the Catholic Church each bishop can trace his spiritual lineage (the bishop or bishops who ordain him to the episcopacy) all the way back to one of the original 11 Apostles, Mathias (who replaced Judas), or St. Paul who was made an apostle in a miraculous way.  Since I am a visual learner I like to think in the terms of images and the image that comes to my mind when speaking of apostolic succession is that of a bunch of extension cords.   If Christ is the source of power, the outlet in the wall, then there are 12 or 13(including St. Mathias) that come forth from Christ and reach out into history and time.  This is most evident in the line of St. Peter and the diocese of Rome.  We believe that the modern day successor of Peter is the pope.   Let us take a closer look at the role of bishops in the Church by examining what the Catechism of the Catholic Church refer to as the three offices, jobs, or responsibilities of the Bishop.  Bishops are supposed to teach, sanctify, and govern.   

Bishop as Teacher
 888   Bishops, with priests as co-workers, have as their first task “to preach the Gospel of God to all men,” in keeping with the Lord’s command.⁴¹⁵ They are “heralds of faith, who draw new disciples to Christ; they are authentic teachers” of the apostolic faith “endowed with the authority of Christ.”⁴¹⁶ (2068)
  
 As teachers of the faith it is important for bishops to teach only what the Church teaches.  We believe that God through Sacred Scripture and Sacred Tradition has revealed certain truths that are just as firm or as certain if not more so than the truth that 2+2=4.  The Bishop as teacher is responsible for making sure people see the full impact of the Mysteries of the Incarnation and the Resurrection. 
  
 The teaching authority of the Church, all the bishops together in union with the pope in often referred to as the Magisterium of the Church.  Bishops do not tell us what they wish to be true but rather what is true.  The Magisterium is not out to limit our freedom but rather to give us true freedom by helping us find the right path in life in the same way that St. Paul guided the early Church through his preaching and letters. 
  
 Bishop as Sanctifier
 893   The bishop is “the steward of the grace of the supreme priesthood,”⁴²³ especially in the Eucharist which he offers personally or whose offering he assures through the priests, his co-workers. The Eucharist is the center of the life of the particular Church. The bishop and priests sanctify the Church by their prayer and work, by their ministry of the word and of the sacraments. They sanctify her by their example, “not as domineering over those in your charge but being examples to the flock.”⁴²⁴ Thus, “together with the flock entrusted to them, they may attain to eternal life.”⁴²⁵ (1561)
  
 Bishops are supposed to act like the shepherds to the people under their care and thus they carry a crosier (shepherd’s staff) in the liturgy.  They lead flock closer to Christ by teaching them how to pray and to develop a personal relationship with Jesus Christ. 
  
 Bishop as Governing  
 886   “The individual bishops are the visible source and foundation of unity in their own particular Churches.”⁴⁰⁸ As such, they “exercise their pastoral office over the portion of the People of God assigned to them,”⁴⁰⁹ assisted by priests and deacons. But, as a member of the Episcopal college, each bishop shares in the concern for all the Churches.⁴¹⁰ The bishops exercise this care first “by ruling well their own Churches as portions of the universal Church,” and so contributing “to the welfare of the whole Mystical Body, which, from another point of view, is a corporate body of Churches.”⁴¹ They extend it especially to the poor,⁴¹² to those persecuted for the faith, as well as to missionaries who are working throughout the world. (1560, 833, 2448)
  
 For a better understanding of this aspect of a bishop’s job description, I would like to turn to Christopher West’s book:
 Good News About Sex and Marriage:  Answers to Your Honest Questions about Catholic Teaching for two quotes:
 Quote 1:              Approaching the matter from a purely practical perspective, it only makes sense that Christ would establish a definitive authority on earth to make his will known.  Otherwise, interpreting Scripture and determining God’s will on issues with eternal consequences would amount to a guessing game.  A God given authority on earth is essential to maintain unity in faith.  
                  If Christ truly gave his authority to the Catholic Church, it’s not arrogant for her to exercise it.  If we’re honest, what’s arrogant is for us to think we know better than the Church what God’s will is in matter of faith and morals.
  
 Quote 2:              In recent times, the term “hierarchy” has become a bad word.  Many seem to think it’s somehow synonymous with inequality.  But as we noted before, hierarchy simply means sacred order.
                 To reject hierarchy, then, is not to reject inequality.  To reject hierarchy is to reject God’s ordering of the universe.  Not a good idea.  The opposite of hierarchy is not equality but anarchy—no order at all, chaos.
                 Our world today is filled with Chaos, and it all stems from rejecting God-given authority.  To a large extent, what has been specifically rejected is God’s plan for sex and marriage.  It’s difficult to find even one social evil, one element of societal chaos, that is not in some way related to the breakdown of marriage and the misuse of sex.

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What exactly is the role of a priest in the Church? As we reflect on the role of the priest, I would like to put forth five functions of the priest and for help explaining these four functions, I will be quoting Archbishop Fulton’ Sheen’s book: The Priest is Not His Own. These quotes will be in bold.
 
 Mediator
 As Catholics we believe that Jesus Christ became the ultimate mediator between God and man.  Like Jacob’s latter from Scripture or a giant bridge Jesus brings God to human beings and human beings to God.  This is most evident at Mass when the priest collects the bread and wine (which symbolize and becomes all our hopes and dreams) and like Moses goes up a holy mountain (the sanctuary) offers them to God and in return He brings down the Body and Blood of Jesus Christ.  While not holier than any other person and possibly the greatest sinner present, because of his role of mediator the priest plays a unique role in lifting up God’s people and calling down God’s blessings.
 
 Archbishop Fulton Sheen put it this way: Every priest knows himself, by divine election, to be a mediator between God and man, bringing God to man and man to God.  As such, the priest continues the Incarnation of Jesus Christ, Who was both God and man.  Our Lord was not Priest because He was begotten eternally of the Father.  He was Priest because of the human nature He assumed and offered for our salvation.
 
 Spiritual Father
 Let us start with a quote from Fulton Sheen on this one and then I will finish with a story. The priest is pledged to celibacy not because human generation is wrong, but because it must yield so that he can devote himself wholly to a higher form of generation: the begetting of children in Christ by bringing to Him those who never knew Him, by restoring to Him those lost in sin, and by arousing in those who already love Christ the inspiration to serve him more fully as religious and priests.
 
 When I was preaching my grandmother’s funeral homily, I was telling a story about how my grandmother in her dimension kept asking me where my children were.  At first I kept telling her that I did not have any children because I was a priest but she kept insisting that I did.  Finally to make her happy, I told her that “my children” were at home with “my wife.”  This made my grandmother happy for a moment.  Then she began to ask me where “my children” were again and this time when I told her that they were at home with my wife she gave me a big old frown and informed me that priests shouldn’t be married.  As I told this story, some teens from the parish that I was serving at walked in to attend the funeral (they were late because they had gone to the wrong church).  I remembered thinking that here are my children grandma and as I looked out at them, I could recall how my celibacy, my availability, had allowed me to be there for each of the teens when they had needed me.  This is true on a larger scale also.  I am available more for people when they need me because God has blest me with the gift of celibacy.
 
 Priest as Sanctifier
 The Hebrew word for “holy” is “kadash” and it means to simply put aside for a special use.  Part of my job is to help people put themselves aside to proclaim the Gospel of Jesus Christ and not the values of the world.  I am to help people see that they are not ordinary like a coffee mug but rather they are kadash/holy/special like a chalice.
 
 Here is our Fulton Sheen Quote: God is holy; that holiness comes to earth in Christ.  Christ bestows it on His priest with their cooperation; they, in the measure in which they accept, contribute to making the people holy.  The people do not give the priest the special powers to sanctify that he possesses.  It is Our Lord who gives these powers, and He gives them to enable the priest to make the people holy. – 73&74
 
 Healer
 While there have been priests who have effected medical miracles through their prayers, I see that most of the healing I do is to simply remind people that God still loves them no matter what sins they have committed.  I get to bring the love of God to people in a way that no other person can.
 
 Archbishop Fulton Sheen quote: If there were only a sense of helplessness, there would be despair, pessimism and eventual suicide.  This is, indeed, the condition of the post-Christian pagan: he feels the total inadequacy of his own inner resources against the overwhelming odds of a cruel universe and falls into despair.  He has one-half of the necessary condition for conversion—namely, a sense of crisis—but he fails to link up his powerlessness with the Divine Power that sustains and nourishes the soul.

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As we begin our look at the role of deacons in our Church today, there is probably no better place to start than with Luke’s recording of the beginning of the diaconate in the Acts of the Apostles. In the Acts of the Apostles we read: Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food.  So the twelve summoned the congregation of the disciples and said, “It is not desirable for us to neglect the word of God in order to serve tables. Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. But we will devote ourselves to prayer and to the ministry of the word.”  The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a^]proselyte from Antioch.  And these they brought before the apostles; and after praying, they laid their hands on them. (Acts 6:1-6)
 
 We can see two very important things from the Scripture passage.  The first is that not everyone has the qualifications for being a deacon.  Deacons have to be men of good reputation, full of the Spirit and of wisdom, and capable of performing the task of taking care of the physical needs of the Church that are presented to them.  I therefore conclude deacons must be moral leaders, prayerful individuals, knowledgeable about the faith, and finally service orientated.
 
 Moral Leaders/Good Reputation:
 Deacons live in the world and come from the world in a way that most priest do not.  Deacons often have fulltime jobs that they must balance with the diaconal commitments.  Deacons model for us that what we do in the work place and outside of the Church is just as important to our salvation as those things we do on Sunday morning.  Their lives in a sense become living homilies to us for deacons show us how to struggle with making our faith count in everyday life.
 
 Prayerful Individuals/Filled with the Spirit:
 Deacons through Holy Orders become role models for others in spiritual realm as well.  Despite their busy schedule the Church and the people of God expect deacons to pray and be able to talk to others about spiritual things.  Deacons must be able to talk about their relationship with God and help others to deepen their relationship with God.
 
 Knowledgeable Individuals/Full of Wisdom:
 Quickly the role of deacons expanded to also include the duties of preaching and teaching as we see in the story of St. Stephen: And Stephen, full of grace and power, was performing great wonders and signs among the people.  But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and  Asia, rose up and argued with Stephen.  But they were unable to cope with the wisdom and the Spirit with which he was speaking.  Then they secretly induced men to say, “We have heard him speak blasphemous words against Moses and against God.”  And they stirred up the people, the elders and the scribes, and they came up to him and dragged him away and brought him  before the  Council.  They put forward false witnesses who said, “This man incessantly speaks against this holy place and the Law;  for we have heard him say that this Nazarene, Jesus, will destroy this place and alter the customs which Moses handed down to us.”  And fixing their gaze on him, all who were sitting in the Council saw his face like the face of an angel…
 
 Now when they heard this, they were cut to the quick, and they began gnashing their teeth at him.  But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God;  and he said, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God.”  But they cried out with a loud voice, and covered their ears and rushed at him with one impulse.   When they had driven him out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul.  They went on stoning Stephen as he called on the Lord and said, “Lord Jesus, receive my spirit!”  Then falling on his knees, he cried out with a loud voice, “Lord, do not hold this sin against them!” Having said this, he fell asleep. (Acts 6:8-15 & Acts 7:54-60)
 
 Service Oriented: 
 Finally we see that Deacons are to be champions of service.  As they were entrusted with the care of the widows at one time, most deacons participate in the apostolic service of the Church through, teaching classes in faith, helping with homeless and feeding the hungry etc.
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The following is an article I wrote for The Priest Magazine Priest As Innkeeper
 By Fr. Thomas M. Pastorius

 Even as a child, I was of reading the story of the Good Samaritan (Luke 10:30-37).   As I grew older, entered the seminary, and learned how to pray with the Sacred Scripture, this would be a passage that I would turn to often.  Being a person who was verbally abused by my father and bullied in school, it was easy for me to sympathize with the man who was beat up by the robbers on the road from Jerusalem to Jericho.  I also saw the actions of the Good Samaritan as being very heroic, caring for someone who would probably if he was not in need would not care about him.  Just as the story was a challenge for the listeners of Jesus to a high moral standard, I felt that same challenge deep in my heart and so often I would ask myself “what would the good Samaritan do?”    Toward the end of my college seminary years, I heard a talk on a retreat that challenged me to see Christ himself as the Good Samaritan and the man beaten up by robbers as fallen humanity. 
  
 In all my studies, prayers and reflections on the story of the Good Samaritan, I never payed much attention to the character of the inn-keeper.   I recently read Fr. John Bartunek, LC, ThD commentary on the Good Samaritan from his book: The Better Part: A Christ-Centered Resource for Personal Prayer:
 
 Christ is the Good Samaritan, the merciful Lord who heals and restores us with the balm of the sacraments, who pays for our salvation with the boundless riches of his grace, poured out generously on Calvary’s cross and entrusted to the innkeeper of the Church, who watches over our convalescence until he comes again.[1]
 
 Fr. Bartunek’s insight of declaring the “innkeeper” to be a symbol of the Church touched my heart and made me ponder the ways in which I as a Catholic priest should see myself in this almost forgotten character of the Good Samaritan story.  I would like, therefore, to share with you my thoughts and spiritual insights into the idea of priest as innkeeper. 
  
 The first thing that sticks out in my mind is the realization that if I am the innkeeper in the story, I cannot ,therefore, be the Good Samaritan.  In other words, I am not the savior Jesus Christ is.  My job is not to save the people that Christ brings to me, but rather through the grace that Jesus gives me is to help them heal from their wounds. 
  
 The second fact that jumps out to me is that I do not get to decide who Jesus drops off at my doorstep for me to minister to.  The man in the story is beaten, stripped, and half dead.  He was in such bad shape that two other people passed by him instead of helping the man.  It is important for priest to minister to the people that come our way and that our in our congregation now.  We should avoid waiting for the perfect congregation or moment before we begin ministering and giving our all.
  
 The third insight that comes to me is the realization that the Good Samaritan will be coming back and the innkeeper will have to make an account of his efforts to heal the wounded man and so as a priest, I will have to make an account of how I have ministered to the people that the Lord has left in my care. 
  
 As I pray and ponder the idea of the innkeeper the more I realize that at some point the innkeeper probably had to make healing the man who was given to him by the Good Samaritan a priority that overcame his everyday work of being an innkeeper.  I am not sure what inns were like in the time of Christ, but I think it is safe to say that being an innkeeper was considered a pretty fulltime job.   In much the same way a parent must decide to put aside his or her work in order to take care of a sick child so the innkeeper had to not only make time in his busy schedule for the wounded man but he had to make the wounded man a priority by making his schedule around the wounded man’s needs but also by allowing the wounded man to interrupt his schedule.  With this in mind, it is important for priests to have a positive attitude when the need to make  hospital visits and other unplanned things interrupt our normal plan schedule.  Surprisingly the most healing thing we can do is to let people know that they are more important than our schedules.    
  
 Jesus’ parable does not go into whether or not the wounded man was a good patient or not for the innkeeper but I would have to think not.  I am sure there were times where the wounded man wanted to be more independent and thus rebelled against the therapy he was being given and there were times that the man probably wanted to give up because of the emotional trauma of having been a victim and then ignored by the two men on the road.  He also probably had to reconcile with the fact that the person who helped him was a Samaritan.  I know in my own life there were times in which I wish God would move faster so that I could once again claim my independence.  I also know that the emotional wounds of being rejected by those who were supposed to care for me were more painful than the physical wounds that I have received in this life.  The priest, like the innkeeper, must take time to help with the grace of Christ heal the whole person and not just the person’s physical wounds.
  
 Continuing with the reflection, at the end of the story we hear  Luke tell us that the  Good Samaritan: "On the next day he took out two^]denarii and gave them to the innkeeper and said, ‘Take care of him; and whatever more you spend, when I return I will repay you.’” (Luke 35).   This line sticks out to me for two reasons.  The first is that all I have to give to the wounded man, I have received from Christ.  The innkeeper received the “two-denarii” before he has to care for the man.  I can never claim to not have the resources to love and care for my wounded brother because Christ has given me everything I need. 
  
 Finally, connecting the idea of payment with that of Christ’s cross, I realized that my payment for all that I have done, am doing, and will be doing as a priest have already been given me by my savior.  I cannot spend more on the well care of the people whom Jesus entrusts to me as a priest because Jesus has paid all our debts through the wonderful graces He lets flow from His heart on the Cross.  There can be no greater payment than the gift of eternal life and salvation.
  
 Knowing as St. Augustine said:  “The Church is a Hospital for Sinners not a hotel for saints,” we priests play an important role in our ministry as we help the Church perform her tasks as innkeeper in the light of the Good Samaritan story.   Let us therefore ask God for the grace to love each individual that He invites us to take care of, may we work in such a way that shows that we know one day our Lord will return and ask an account of our ministry, and finally let us realize that the wounded people in our midst are more important than our schedules and the business of the day. 
 

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The Manifestation of the Seven Deadly Sins in the Priesthood By Fr. Thomas M. Pastorius

 About two years ago, I was made pastor of a small parish in South St. Louis City.  The actual parish Church is a beautiful Romanesque building “that looks like a church” with a large stained glass rose window in the back above the choir loft.  The window from the outside of the Church is quite stunning and has sort of become a symbol for the parish.
 Shortly after I had arrived at the parish, it was discovered that the Rose Window was in major needs of repair for much of the wood framing that was holding it together had rotted away.   My maintenance man was able to put his hand into the Church through one of the gaps.  The cost of repairing the window and placing a new protective storm window over it was $18,000 and this was not in our budget.  I began to plan out with the parish council a series of fundraisers to help pay for the cost to repair the window. 
                 The first Sunday in October, I preached at all the Masses and as a part of my homily, I invited the parishioners to take home a mini-M&M container as a sign of my gratitude.  Each M&M container was labeled as following - “Heaven is resting in the beauty of God’s presence!” – Fr. Barron.  Please help us restore the beauty of Epiphany Church by returning this M&M container w/ a donation towards the repair of our Rose Window.
                 As I preached that weekend and handed out the M&M containers, I felt that this particular fundraiser would be successful if we collected around $4,000 and this would be a start toward our ultimate goal of $18,000.  Amazingly and through God’s grace, in a little over three weeks, the parish had collected the full $18,000.  I was impressed, humbled, and grateful for the generosity of the people of Epiphany. 
                 Later, I was telling a brother priest about the amazing generosity of the people of Epiphany but instead of congratulating me, he went on to talk about how much money his parish brought in their capital campaign making my little $18,000 dollars seem small and insignificant.  I remember walking away thinking two things, why compare apples and oranges (there is a difference between an organized capital campaign and a fundraiser like handing out mini-M&M containers), and secondly, I was upset that my brother priest could not simply be happy with my success.  After all, I was the new pastor who had just overcome his first great challenge through the grace of God. 
                 I was reminded that part of what makes the Seven Deadly Sins so deadly is that they distort our reality.  They can prevent us from living in the real world and I know that there are times that I can find myself allowing the seven deadly sins to distort my reality also.  The following is a reflection on how the seven deadly sins can distort the reality of the priesthood if we are not careful.
  
 1.            Pride 
 Pride is the greatest of the seven deadly sins because it distorts our reality the most.  Pride, for example, places oneself as the center of the universe instead of God.  Instead of living in the truth that God created the world so that we may come to know, love, and serve Him, pride tricks us into living in the delusion that it is more important to get others to know, love and serve us.  In the priesthood, pride can take on the dangerous form that we call a “messiah complex.”  We can begin to feel that everything depends on us, that we have a monopoly on the truth, and that God should be grateful that we are doing His will. 
                 Humility is the virtue that is the most opposite of pride.  While practicing the virtue of humility we remind ourselves that God is the center of the universe, and that we should be grateful that God invites us to be His co-workers.  Humility, ultimately, reminds us to seek God’s will above our own for He truly knows what we and the world needs.
  
 2.            Envy
 The second of the seven deadly sins is envy and envy is so deadly because it can prevent us from seeing others as brothers and sisters in Christ.  Instead of seeing others as brothers and sisters in Christ, we see others as competition for God’s love.  Envy is a hard sin to avoid because our world is so competitive today.  We find competition on the sports fields, in the classrooms, and definitely in the business world. 
 In the priesthood, envy can manifests itself in being jealous over someone else’s successes, assignments or advancements.   Many times priests express envy through passive aggressive ways by downplaying a priest’s new assignment – “who did you bribe to get such a great assignment” or “you are so lucky the bishop likes you.” 
                 I find gratitude with a good strong dose of humility counteracts the illusions of envy.  For example, I have found praying the Litany of Humility by Rafael Cardinal Merry del Val helpful especially the last invocation: “that others may become holier than I, provided that I may become as holy as I should…”  This challenges me not to turn holiness into a competition and to simply rejoice that God’s love is not conditional.  Gratitude reminds me of the many blessings that God has given me.  God’s love is always unconditional and does not decrease but rather grows when shared. 
  
 3.            Wrath
 Some people use the word “anger” when talking about the next of the seven deadly sins, but I find it more helpful to use the word “wrath” (which I define as out of control anger).  I have found it helpful to think of all feelings as neutral and, thus, I believe it is more appropriate to use the word “wrath”. 
                 When we are committing the sin of wrath; we literally become blind by rage and we think the best way of handling things is to force people to do things our way instead of living out the 8 Beatitudes and the rest of the Sermon on the Mount. 
                 When blinded by our desire for revenge we forget Jesus’ teaching of forgiveness and turning the other cheek and all we want to do is harm the person that harmed us.  Wrath manifests itself mostly, I believe, in the priesthood when we overreact to our parishioners.  I think it is important to remember that most psychologists point out that most relationship problems happen not because of ill-will or maliciousness, but rather through neglect or thoughtlessness.  The person simply did not know any better.  
                 The virtue that counteracts wrath is forgiveness.  When I give the other person the benefit of the doubt, I release a lot of negative energy and when I forgive, I can rejoice with the saints and angels in heaven. 
  
 4.            Sloth
 The next of the seven deadly sins is sloth.  Fr. Henri Nouwen in his book Reaching Out: Three Movements in the Spiritual Life, wrote about the greatest problem in the world today is the illusion of immortality.  He wrote about how you can go to anyone and ask them if they thought they were going to live forever  and they would all tell you “no” but most of us live lives as if we are unaware that we not promised to tomorrow.  Sloth manifests itself in the priesthood first as lack of prayer in our daily lives.  
                 The virtue of zeal can counteract the vice of sloth.  By working with a sense of careful urgency, I can counteract souls.  The best way for me to develop zeal in my life is to remind myself that my priesthood is about saving individuals and leading them to heaven more than it is about defending dogmas.  When I think about how God has used me to bring others to Him, I want to be at my best so that He can use me again.
  
 5.            Greed 
 Greed is the next of the seven deadly sins and I find that it manifests itself mostly in the temptation to create a comfortable lifestyle by depending on material things instead of God.  Benedict XVI said “The world promises you comfort, but you were not made for comfort. You were made for greatness.”
                 The virtue that goes against greed is charity.  When I keep myself grounded in the truth that there are others in the world less fortunate than I, I discover that I cannot help but want to give of myself to help make their lives better. 
  
 6.            Gluttony
 Growing up, I used to think of gluttony as simply over eating.  I now see gluttony as turning to food, drink, drugs, etc., instead of facing the real issues of life.  I know that part of the reason that I am overweight is because when I was younger I would turn to food to satisfy my emotional needs that were caused by having a verbally abusive father.  I have seen brother priests turn to alcohol and drugs to cover up emotional pain instead of facing it with a counselor or spiritual director.
 The virtue that overcomes gluttony is temperance or moderation but I also feel that to really get a handle of gluttony one must have courage to face one’s issues and one must develop a trust in God’s love as he faces things about himself and his past that he does not like. 
  
 7.            Lust.
 Lust in many ways is the least of the seven deadly sins because it distorts reality the least.  Perhaps because it is the smallest of distortions it can be the one we commit the most or have the greatest consequences.  In order to combat lust and to develop the virtue of charity in my life, I try to remember two things.  The first is that John Paul II defined the opposite of love as not hate but rather objectification.  If true love is really wanting what is best for the other person even if it requires a sacrifice on my part then the opposite of that is using another person for my own pleasure and desire even if it hurts them.  The second thing I remember is that chastity is more about saying “yes” to the bright future God has given me then about saying “no” to momentary pleasure.  I love my priesthood too much to risk it. 
 I pray that my reflections on the seven deadly sins and how they may manifest themselves in the priesthood, will keep you living in the reality of God’s love.