The Place of Parochial Vicars
                Edited by Henry N. Opara

Copyright © Henry Nwokejiezi Opara,
2025 First published: 2025
All rights reserved

No part of this publication may be reproduced or transmitted in any form or by any means, without the express written permission from the author.

Nihil Obstat
Rev. Fr. Kenneth Nnaemeka Ameke

Imprimatur
Archbishop Lucius Iwejuru Ugorji


ISBN: 978 – 978 – 60689 – 8 – 3

DEDICATION

To all priests who have continued to maintain the values of priestly fraternity; May God sustain you all. Amen.

ACKNOWLEDGEMENT

To God Almighty for the inspiration and sustenance.

To my Archbishop, Most Rev Lucius Iwejuru Ugorji, his Auxiliary Most Rev Moses Chikwe and Archbishop Anthony Obinna (Emeritus) for their paternal care and support. To Fr Patrick Mbara (Owerri Archdiocesan Chancellor), Msgr Alphonsus Oha, Fr Reginald Egbu (Vicar General), Fr Andrew Nkwocha (Dean of Mbutu Deanery) and Msgr Raymond Okoroigbo I say, thank you too. My Special regards to Bishop Augustine Echema of Aba diocese and Bishop Ernest Obodo, Auxiliary Bishop of Enugu diocese for their encouragement in the publication.

To my late Dad Mr Evarest Opara for his impact on the pursuit of academic excellence.

To my special friends, Frs. Julian Okoroanyanwu, Phillip Ojimanu, Christopher Onyenobi, George Nwachukwu, Emmanuel Oparaugo, Martin Anorue,

Remigius Onyeaghala C.S.Sp, Macdonald Ude C.S.Sp, Conlet Eleanya and Edmund Aku, Eunan Asomugha, Msgr. Eva Nwaamadi, Msgr John Obilor, Fr Stan Iwuala, Fr Kingsley Obilonu and Fr Albert Nzeh for their support and encouragement on the journey to this publication. Others include Sir Eva Njemanze KSM, Knights and Ladies of St Mulumba Nigeria cum Owerri Metropolitan Councils, Major Gen. Remy Uche (SSPN), Noble Sis. Chinwe Mgbajiaka (SSAPN), Knights and Ladies of St. John’s International, Catholic Men Organization Owerri Archdiocese led by Kelechi Darlington Eke and their national body ably led by Prince Faith Uche Iwuorisha KSM. Also worthy of commendation are members of Mbutu Okohia Deanery C.M.O, CYON, NACC, Mary League of Owerri Archdiocese, Bosco family St Paul’s Owerri, Ubomiri Comprehensive Old Boy’s 1988 Association, Bro Emma Atuanya, Mr Justin Dozie, Bro Martin Obasi, OBIWUOTU FAMILY, Noble Sisters and Archdiocesan Members of the Confraternity of Infant Jesus of Prague. Thank you all.

I humbly acknowledge the impact, experience and fraternal care of these pastors whom I worked with as Parochial Vicar between 2006 to 2011. They are as follows: Fr Valentine Kelechi Egejuru, Fr Benedict Agumanu, Late Fr Edmund Njoku, Late Fr Columba Ibe, Fr Michael Chiagorom and Fr Professor Anthony Onyeocha. I remain grateful.

APPRECIATION

My words of appreciation goes to Rev. Fr Dr Alexander Okonkwo for painstakingly going through this work. I won’t forget his candid encouragement and contributions. The same appreciation goes to Kenneth Nnaemeka Ameke and Dr. Emmanuel Inedu. God bless you for your contribution. Thank you Engr Emeka Udokporo KSG, Professor Michael Ikechukwu Nwachukwu KSM, Arc. Emeka Ozoude, Lady Ogbuefi Meg Anozia (JP), Dr Mrs MaryJane Emeakaroha LSM, Hon. Barr. Soronnadi KSM, Dr (Mrs) Rosemary Nwachukwu-agbada and Lady Pat Obi LAUX LSJI for your supportive presence.

To Chief Elder Mark Ugwu and Dr Lolo Basilia Ogechukwu Irozuru for their unalloyed love, support and friendship. Special recognition to Dr Mrs Maria Opara and Rev. Sr. Oluchukwu Nnawuihe IHM. May God reward you.

To all those who helped in typesetting or proofreading the work, Miss Bertha Ulogwarama, Miss Amarachi Mbaeri, Dr Mrs Chinyere Agbasi and Arc. Ikechukwu Osuocha. I say thank you.

Special recognition to the NSYC/ NACC member who designed the cover page, Mr McCarthy Victor Osamagbe.

PREFACE

The role of the parochial vicar, often referred to as an associate pastor, curate or assistant parish priest, remains an indispensable yet sometimes overlooked reality in the life of the Catholic Church. As an institution guided by divine wisdom, the Church has always emphasized the necessity of order, hierarchy, and mission in its pastoral structures. The priesthood, as a sacred calling, is not an end in itself but a means through which the salvific mission of Christ is carried out in the world.

However, while much attention is often given to the office of the parish priest, the place of the parochial vicar in Catholic communities demands deeper reflection, especially in the context of pastoral effectiveness, ecclesial harmony, and the formation of future pastors. In the spirit of Canon Law, the parochial vicar is sent to a parish as a co-worker with the pastor, entrusted with assisting in pastoral care under his authority (Canon 545).

He is not merely a passive subordinate but an active collaborator in evangelization and pastoral governance. Ideally, the years spent in this role serve as a formative period, equipping the priest with the practical and administrative wisdom needed for leadership in the future. However, the reality on the ground often presents challenges, misunderstandings, power struggles, attitudinal barriers, and, at times, even outright resistance on both sides.

This book, “The Place of Parochial Vicars in Our Catholic Communities”, is a timely and necessary exploration of these dynamics. Drawing from theological and pastoral insights, the author, a priest with rich pastoral experience, critically examines the role, rights, and challenges parochial vicars face. He does not shy away from addressing difficult questions:
1. Why do some parochial vicars struggle to transition into effective pastors?
2. What causes friction between them and parish priests?
3. Does the Church’s administrative structure contribute to these tensions, or is it a matter of individual attitudes?
4. How can these relationships be improved for the greater good of the Church’s mission?
5. What roles do the laity play in fostering a more harmonious pastoral environment?

More importantly, the book does not merely diagnose the issues but offers concrete suggestions for improving the relationship between parish priests and their assistants. It recognizes that for the Church’s mission to be fruitful, there must be a spirit of mutual respect, openness to learning, and a shared commitment to pastoral service. As Proverbs 27:17 reminds us, "Iron sharpens iron, and one man sharpens another." Likewise, Romans 12:10 exhorts us to "Love one another with brotherly affection; outdo one another in showing honour."

At its core, this book is a call to renewed understanding, a reminder that every priest, whether a pastor or a parochial vicar, is ultimately a servant of Christ and His Church. As 1 Corinthians 3:9 affirms, "For we are God’s fellow workers; you are God’s field, God’s building." The years spent as a parochial vicar should not be seen as a period of mere waiting but as a season of active growth, learning, and collaboration. Similarly, pastors must see their assistants not as threats or mere subordinates but as brothers in ministry, entrusted with a shared mission of shepherding God’s people, for as Ecclesiastes 4:9 reminds us, "Two are better than one because they have a good return for their labour."

I hope this work will inspire constructive dialogue among priests, bishops, and the laity, ultimately leading to a more harmonious, effective, and spiritually fruitful pastoral ministry in our Catholic communities. May we always remember the words of Christ in Mark 10:45: "For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many." May all priests, whether pastors or parochial vicars serve with humility, wisdom, and a deep love for the flock entrusted to their care. Amen!

Rev Fr Raymond Anoliefo
Director Justice, Development and Peace Commission, Archdiocese of Lagos.

PREFACE II

BONUM SEMPER EXEMPLUM; —the Church urges the "called" to collaborate. Since Parish Priests and Assisting Priests (Curates), none is less a priest, as such, they all have a binding duty of complementary and collaborative parish, school and social missions, but not ruling out the needed sense of the order, experience, and seniority structure of the Church.

A parish, in the context of this discourse, is a center for religious activities, or a geographical Christian center within a Diocese, or a worshipping community of a distant section of a diocese and the cathedral Church under the pastoral care and clerical jurisdiction of a priest, and sometimes more, that is to include curate(s), depending on the size and pastoral demands of the place.

No doubt, the parish priest is the one directly appointed to be responsible for the expected satisfactory discharge of pastoral duties within the assigned parish center, and to be responsible and accountable to the ecclesiastical authorities confirmed by the Bishop of the Diocese. Now, what kind of relationship should exist and what should be expected of the two priests? One as the parish priest, and the other as curate, assigned to a parish Church center?

One can testify that:
- The sense of mutual understanding that Christ is the center of the mission and focus, should be amplified for a possible satisfactory delivery on the call to service, in humility and acknowledgment of the end-purpose.
- The sense of the expected effective representation of the church's pastoral interest, and the promotion of the ministry itself should be a guiding thought for the needed harmonious relationship of Parish priests and Curates.
- It is a collaborative effort to represent and communicate Christ to the lay Christian people, and to encourage their advancement in Christ through their neighbours and human environments, and not to confuse them with conflicting signals and incongruity.
- Timely recollection and personal evaluation of one's pastoral approach is necessary in applying the principle of check and balance against derailment and scandal.
- For the needed balanced fraternal gestures and koinonia between a parish priest and assisting priest, the high sense of Seniority-Juniority complex should not be obvious, instead, both should be proving maturity and goodwill via mutual respect and acknowledgements of the boundaries of office or internal jurisdiction of duty.
The parish priest is appointed to be in charge, the curate must realize and respect that there is need for patience and understanding between them. Also someday the Curate will certainly be appointed to head somewhere and an Assistant may be assigned to him. - Avoidance of what I call "imposing authoritarian tendency" as a parish priest when giving directives or instructions is important since it automatically creates tension. Be an elder- brother-priest to a younger-brother priest, within and outside the parish. People are watching.
- Openness to correction, the willingness to be and to do better is a necessary virtue that a curate needs, although the manner of communicating this by a parish priest could determine how well it could be received, considering human differences and regardless of the formation. Perhaps, two cannot work well together unless they agree.

Since the people of God are watching, and while disharmony between supposed good examples may affect them, the bishop, the office for posting, or vicar for priests are advised to intervene quickly in a situation of a continuing rift between parish priest and curate. In extension, considering the place of the assisting lay workers and the young auxiliaries in the parish, the parish church and the rectory should be a helpful environment in the journey of faith for those who come closer, if not so, the aim of the long and ongoing formation to be "alter Christus" is defeated, hence, there is no mission. And the acclamation may be; "to your tenth oh Israel"

Finally, I commend the author of this great inspiring work. He displayed valuable experience and exposure in this presentation. Kindly avail yourself a copy of this book to read and enjoy the wealth experiences therein. Well done Fr Henry Opara. I am super proud of you.

OBASI J. MARTIN UGOCHUKWU
California, United States.

FOREWORD

I thank God for the gift of Father Henry Opara to the Church. He writes to remind us about the basic functions, values, and place of everyone in the Church. I have read his series of books on the Youths, the Catholic Women and Men, the Laity Council, and countless such other interventions and retreats to groups he has preached to. The book on The Place of the Assistant Pastor In The Life Of A Parish and other Catholic institutions is a discussion long overdue. Of course, there are want of informal discussions about the place, responsibilities, and emoluments of parochial Vicars in a Catholic parish community.

I strongly believe that such a book is overdue because it would seem that everything about the Assistant parish priest has been left to three factors: chance, whims and mercy of those they assist and the communities they serve or even in extreme cases their friends and families of origin. As you can imagine, this breeds different outcomes in their sense of dignity and job satisfaction. Meaning that the good or the bad he meets at his place of work is solely at the discretion and mercy of the people that are in his life be it the Pastor, well wishers, parishioners, biological family or church groups such as the CWO. Indeed, we are only as strong and secure as the power and people in our lives, but sometimes it can be exhausting to have to deal with certain situations. The Lord Jesus himself has taught us that a labourer deserves his payment, and the Apostle Paul has said the Elders that preach should be honoured doubly.

To be sure, as the most organized institution on earth and rightly so based on her divine origin, the Church has set forth basic rules to guide assistant pastors and their pastors on what to expect and what is expected of each of them according to their offices of Pastor and Assistant. The problem is that these rules remain largely observed in the breach. There are very few Catholic Dioceses that have officially codified rules and roles for Pastors and their Assistants. Even those who have had the goodness of codifying such rules seem to lack any official machinery for further engagement in case one party needs to be called to order.

The Bishop often times as the most competent authority of the particular Church ends up adjudicating on such minor matters such as Assistant Pastors not fulfilling the functions of their office and pastors not giving Assistants what is due to them not because resources are scarce but as a form of penalty to checkmate excesses. And there are quite a few of such excesses on both sides. The human weakness in the Pastor and the Assistant often manifest in very ugly ways. This is exacerbated by the exuberance of the Assistant, who is always likely younger and the authority instincts of the pastor who is always likely older, all things being equal.

As with every human community, oftentimes tensions arise in our rectories due to misunderstanding, miscommunication and sometimes pride, exuberance, naivety or even outright mischief on the part of the Assistant Pastor or selfishness and absence of exemplary patience and compassion on the part of the Pastor. We have seen many incidences where the Assistant Pastor acquires an exaggerated sense of his importance. As the younger person by (age) and authority, it is expected that the Assistant Pastor will come with the mindset of a student and rookie ready to learn the practicalities and details of parish life and the art of pastoring.

However it would seem some get carried away by the euphoria of their new status as ordained Priest and feel that they have arrived and should be allowed to manifest all their fancies about what the life and work of the Priest should be. For instance, a young priest who received the gift of a car at his ordination thanksgiving and reception to facilitate his work and often times the quick movements required of a Priest, wants to drive aimlessly from morning to night if the prohibitive cost of fuel permits them. Some coming out of the routine and restriction of the rigorous Seminary formation and studies don't seem to know what to do with their time and energy so they spend it keeping late nights and visiting with everybody they know. This makes their work suffer.

This is where some fall into all sorts of tests. It could be alcohol or other vices including the desire for more money to keep up with such lifestyle. Others that believe in their superior intelligence, special gifts and talents want to forcefully teach the Parish Priest his work, initiate unauthorized activities, or even attempt to set the parishioners against their pastor.

Some of them will think they are the first to be young priests. They get carried away by the charm they carry and the natural attention and likeness or preference that the people show them. They cannot see that this should be taken for granted. After all, they don’t make any decisions. To be fair to a few of the Assistant Pastors, they are deservedly celebrated because of the way they carry themselves and go about their work with competence. These situations naturally have the potential to breed tension if the pastor under whose watch his Assistant priest works has no patience, wisdom and exemplary compassion to help the young man come out of his tendencies. Some do this with malicious and mischievous intent, while most exhibit these undesirable tendencies out of naivety and human weakness.

Such a young person, even though already an ordained priest needs an experienced, understanding, and mature pastor to guide him. I have always advocated based on my own personal experiences with my first two pastors that, after ordination, young priests should not be posted based on requests or areas of need alone. They still need a lot of mentoring to adjust to their new responsibilities and status. If I was in a position to offer the authority advice about how to help priests, I would recommend alongside the usual annual retreats; leadership seminars and workshops so as to coach them on expectations in their new status. I will also recommend that new priests should be posted to exemplary and experienced Pastors who will show them exemplary priestly life and service. Far too many priests are struggling today in their priesthood, and the Church is the worst for it because of the kind of treatment and example they saw at the hands of the first Parish Priest they worked with. This is because, as freshers, they are very impressionable, and the impression they will see and learn from is very crucial.

In our Diocese, there is a pastor that is hard to please and work with. One of the young priests who worked with him is undergoing rehabilitation now because he fell into many troubles due to lack of compassion and wise guidance. The young priest working with him now is also struggling. This is why I totally endorse this book not as end of the discussion but as trigger for further discussions on how to help younger priests in general to adjust and cope with the demanding standards of their new reality. This way, it would be a win for the Church and her mission of salvation.

The dignity bestowed and assumed at ordination is far beyond the comprehension and capacity of anyone. This explains why the author of the letter to the Hebrews in 5:4 says no one chooses for himself the honour of being a high priest, except he is called by God as Aaron was. There is this tendency for a priest to take himself for granted and be totally oblivious of his high calling and standing both spiritually and socially in the name of humility.

This could be because his dignity is downplayed and pedestalized by authorities. He must be reminded of who he is not just by words of mouth and regalia and ceremonies, important as they are, but the way he is practically and substantially treated both in his welfare and his responsibilities or duties. The point is that we can make people more aware of their dignity by the way we treat them.

In 1 Thessalonians 5:12-13, Paul said “we beg you, our brothers, to pay proper respect to those who work among you, who guide and instruct you in the Christian life.” Treat them with the greatest respect and love because of the work they do. Be at peace among yourselves. May there be peace and harmony in our parishes across the board. Amen!

Fr. George Gombiji Barde
Catholic Archdiocese of Jos
National Chaplain National Association of Catholic Corps Members

INTRODUCTION

For a matter of understanding and usage, parochial vicar is a term used in place of Associate Pastor, Pastoral Vicar, Curate and Assistant Parish Priest or its likes. In this work, the place of assistant chaplain is included in the horizon of the publication. Canon 546 states"... to be appointed a parochial vicar, one must be in the sacred order of presbyterate". Canon 547 added that the bishop freely appoints a parochial vicar. He has the prerequisite to consult the pastor and the Dean of the ecclesial community for which the parochial vicar is to be assigned to. The parochial vicar is sent as the need arises. The duration of the posting is solely determined by the competent authority.

What is his mission? Canon 545 maintained that “..to render their services in pastoral ministry as co- workers with the pastor”. He is to work under the authority of the pastor. In some cases, there may be a letter from the bishop or another competent authority to direct the mission of the parochial vicar.

Except for any particular reason, a parochial vicar is a potential pastor. It is just a matter of time and circumstance. At this point, he retains only the power of orders but not juridical power as his parish priest. When the curate is a younger priest, he is sent to understudy what it means to be a pastor. He learns from the veterans of the mission. He is expected to exhibit some docile qualities and disposition as someone who has come to learn and equip himself for the tasks ahead. Are there situations, where the expected results are not far-fetched due to individual’s attitudinal barriers? What could be responsible and what are the possible measures to address the ugly experiences since in the long run, there will be consequences? This book makes some suggestions. When the curate is older than the pastor, may be sent as demotion/punishment, he is expected to accord the required respect and recognition to the authority of the pastor. Furthermore, there are exceptional cases such as seen in religious communities, where as a younger priest is assigned as a pastor. This is purely for administrative purpose as deemed suitable by their superiors for peaceful co-existence.

The Church has reasons to send the associate pastor to the catholic community. When you ask good number of priests (in recent times) whether they were satisfied with their experiences as curates in terms of acceptance, creation of opportunities to learn and mature, the response are seldom negative. What is really responsible? Is it about the structure of the Church or is it about individual differences in the administrative circles? Little wonder, one can be accurate for five (5) years or more without the knowledge of how to conduct a parish pastoral council meeting.

One may have also notice some frictions here and there in his relationship with the priest in charge. No doubt, the whole mission and intention may be far from attainable. What is responsible for these unpleasant phenomena? What more can the Church do to ameliorate the situation positively? Has the laity any contribution in the whole scenario? This is the crux of the publication before you.

Henry N. Opara

CHAPTER ONE
THE PLACE OF PAROCIAL VICARS IN OUR CATHOLIC COMMUNITIES

In a good number of catholic communities like parishes or chaplaincies, one notices the presence of more than a priest living together in the rectories. The question is who is who in terms of administration and proper organization of the pastoral ministry? No doubt, someone must be in charge of certain function, while others will contribute their quota for the smooth running of the ecclesial domain. There, the principal actor will be known as Pastor or Parish Priest while others will be Parochial Vicars or Priests in Resident as the case may be.

What is his place in the scheme of affairs in the parish or chaplaincy? Has he any rights and obligations? Who defines his mission and ministry? Is there any need for posting him to the ecclesial community he is sent to work? Is there any limit to his presence and mission? Who defines it? What is the place of the pastor in the mission of the Parochial Vicar? What should be their relationship?

Do we notice some frictions in the relationship between the pastor and the parochial vicar? What can be responsible for such unfortunate experience? What about the people of God and the parochial vicar? How can we attain the intention of the Church authority in sending the parochial vicar to his place of assignment? Even if we may not attain hundred percent, can we improve on the productivity and efficiency? What does the parochial vicar bring to the table of administration? Is there any way his individual charisma affect his productivity within the domain of his apostolate?

The Identity of the Parochial Vicar:
According to Canon 546, “to be appointed a parochial vicar vividly, one must be in the sacred order of the presbyterate”. From the canon, the parochial vicar must be a vividly ordained priest. It is important to note that only a competent authority such as local ordinary or superior generals of religious institute can appoint a parochial vicar. There are other words that can be used to explain his presence. Such words include Associate Pastor, Curate, Assistant Parish Priest.

Canon 545 -§1 states “whenever it is necessary or opportune inorder to carry out the pastoral care of a parish fittingly, one ormore parochial vicars can be associated with the pastor. As co-workers with the pastor and sharers in his solicitude, they are to offer service in the pastoral ministry by common counsel and effort with the pastor and under his authority”.

From the above canon, one notice that his mission is decided outside of him. It is done by the higher authority. Sometimes, a letter from the bishop or public announcement and pronunciation by him and persons with such authority determines the mission of the parochial vicar. The language of ‘whenever it is necessary or opportune’ demonstrates the fact that he has a direction which must coincide with the content of his posting.

In furtherance to the above, Canon 547 explained the diocesan bishop freely appoints a parochial vicar, after he has heard, if he has judged it opportune, the pastor or pastors of the parishes of which the parochial vicar is appointed and the vicar forane, without prejudice to the prescript of can. 682, §1. There is the existential part of the bishop consulting either the pastor and the vicar forane (Dean) or any of them. It is after this due consideration and discussion that the bishop appoints a parochial vicar.

There are times when the bishop can decide otherwise i.e sending the parochial vicar without the consent of the pastor. Sometimes the bishop can decide not to send a parochial vicar to a pastor when the pastor makes the request by himself.

The Mission of the Parochial Vicar:
Çanon 545 §2. A parochial vicar can be assigned either to assist in exercising the entire pastoral ministry for the whole parish, a determined part of the parish, or a certain group of the Christian faithful of the parish, or even to assist in fulfilling a specific ministry in different parishes together. The Parochial Vicar can be assigned to assist at the entire pastoral ministry of the parish. This can happen more often when there is leave of absence on the part of the pastor. The reasons may include sickness, long vacation or even death.

On another note, the associate pastor can be assigned to a particular outstation or parish in building to mention but a few for the period of time. He can be sent to be in charge of a school or hospital or any business venture under the parish. For instance, I recalled vividly well as a deacon in St. Paul’s parish in Owerri, the then parish priest, now late monsignor Alphonsus Aghaizu appointed Fr Albert Nzeh to be in charge of St. Paul’s International Boys Secondary School Chukwuma Nwaoha street Owerri. Fr Albert was the most senior of the Parochial Vicars then of who includes Frs Christopher Osuji and Kingsley Iregbu. No doubt, he is accountable to the pastor who designated the particular role to him. Canon 549 added that he is bound by all the obligations of the pastor except the obligation of applying mass for the people.

Rights and Privileges of the Parochial Vicar:
The primary right and privileges are often represented in the letter of the bishop especially where it exist. Apart from this line, every other right and privilege will be decided by the pastor. This is so as far as the administration of the parish or institution is concerned.

Confer Canon 548 -- §1 states: “the obligations and rights of the parochial vicar are defined in the canons in the canons of this chapter, in the diocesan statutes, in the letter of the diocesan bishop and more specifically in the mandate given him by the pastor.”

§2. “Unless the letter of the diocesan bishop expressly states otherwise the parochial vicar is obliged by reason of his office to assist the pastor in fulfilling the total parochial ministry, except for the obligation to apply Mass for the people, and if circumstances warrant it, to substitute for the pastor in accord with the norm of law.”

§3. “The parochial vicar is regularly to consult with the pastor on planned or existing programs so that the pastor and the parochial vicar or vicars can provide through their combined efforts for the pastoral care of the parish for which they are responsible together”.

Without prejudice to the position of the above canon, the parochial vicar has basic rights and privileges of a validly ordained presbyter. (Confer can 273 -289). Ordinarily, the parochial vicar substitutes when the pastor (See canon 549) is on sabbatical, vacation or retreat. If any absence is more than a week, the bishop should be informed. The present Canon transfers the needed faculties to the Assistant Parish Priest during such absence. Another right of the associate pastor is the right to residence. According to Canon 550- §1“a parochial vicar is obliged to reside in the parish or, if he has been appointed for different parishes jointly, in one of them. Nevertheless, for a just cause the local ordinary can allow him to reside elsewhere, especially in a house shared by several presbyters”. Paragraph 2 maintained that such a co-habitation fosters unity in purpose and nature. For paragraph 3, “a parochial vicar possesses the same right as a pastor concerning the time of vacation.” Thus Canon 283 par. 2 states, “Clerics are entitled to a due and sufficient period of vacation each year, to be determined by universal or particular law.” It is one month annually within our setting here.

On Removal of Parochial Vicar, Canon 552 stipulates that only the Diocesan bishop or the diocesan administrator can remove him for a just cause.

The Place of the Pastor:
From our study of the place of the parochial vicar, one can simply deduce the primary place of the Pastor in the helm of affairs. The position and preeminence of the status of the pastor cannot be over emphasized. Canon 519 stipulates “the pastor (parochus) is the proper pastor (pastor) of the parish entrusted to him, exercising the pastoral care of the community committed to him under the authority of the diocesan bishop in whose ministry of Christ, he has been called to share, so that for that same community, he carries out the functions of teaching, sanctifying, governing, also with the cooperation of other presbyters or deacons and with the assistance of lay members of the Christian faithful, according to the norm of law.”

From the above canon, the pastor is the principal manager of the Catholic community. He is the main director in whose tutelage the Catholic community is entrusted. Others within the Catholic community like the Associates or deacons and the lay people are advised to cooperate with him. The pastor is directly responsible and accountable to his bishop who appointed him. It may also interest you to note that to be a parochial vicar or a pastor, one must be ‘in the sacred order of presbyterate” (cf. Can 546 par. 1 & 521 par. 1).

The Church’s intention in the presence of the Parochial Vicar:
Most times parochial vicars are newly ordained priests. There are situations that may warrant an older priest being sent to serve as associate pastor. It is either planned by the competent authority as we mostly experience in religious community life. There are cases where an older priest may be sent to assist in a parish to learn the methodology and pastoral plans of a particular diocese he just joined; in most cases as a visitor or just incardinated. The diocesan bishop in order to ensure proper management of the parish will create this template to abreast the new priest of the peculiar ways and manners of their diocese.

There are few exceptional cases where an elderly priest who may or may have not been a pastor before will be demoted to the status of a Curate. No doubt, it comes under punitive measure or a sort of punishment. One thing is certain; it does not last forever. Whenever the bishop ascertains with the cooperation of his College of Consultors including the pastors to whom the parochial vicars have worked with, the associate pastor can be elevated to the post of a pastor. The Church sends her associate pastor to a pastor in order to expose him on the practical aspect of the summation of all his training in the seminary. He is sent to understudy, to learn and experience the direct intricacies of the pastoral ministry. The Church expects the pastor to impact some pastoral disciplines and values to the associate pastor. As the saying goes, ‘experience is the best teacher’. Like St Paul’s words to Timothy; he shares from the wealth of knowledge

and experience of the pastor “follow my teaching, my way of life, my aims, my faith, my patience, my love, my perseverance and the persecutions and sufferings that come to me ..” (2Tim. 3: 11-12). Like some other disciplines, to become a practicing pharmacist, you must go for Internship after your studies. The same goes for a medical doctor who must go through housemanship before going into the field to practice. We cannot forget the Law profession where a law student comes out fresh from studies and goes through the tutelage of an experienced practicing lawyer. This is what they call pupilage. The aim is just the same, to effect continuity and close the possible missing link between the class and the field.

The Church expects the associate pastor at the expiration of this period to become more equipped and mature to handle the task before his future. The whole period should largely be a moment of orientation.

CHAPTER TWO
RELATIONSHIP BETWEEN THE
PASTOR AND THE CURATE

A. OFFICIAL DIMENSION:
Both the pastor and the Associate are validly ordained priests. They are entitled to the basic rights and privileges of an ordained priest. However, by virtue of office and administration, the position and place of the pastor cannot be denied. This does not concern age or academic qualification. The office makes the difference. It is important to note that no two pastors can occupy the same parish, same time and same manner. The Curate has the power of orders but does not have the power of jurisdiction. The idea of seeing the priesthood as a ‘leveler’ should never arise. This is so because even in secular world, your senior in the field deserves some level of respect and recognition.

Canon 519 maintained that the pastor is the proper shepherd of the parish. Canon 532 added that all juridic matters are reserved for him. He is the proper representation of the parish community. The pastor can take decision on behalf of the parish community entrusted to his care as the need arises. The associate pastor cannot do so without proper communication with the pastor. The parish priest has the power of delegation unlike the curate. The pastor is directly responsible to the pastoral ministry of the parish entrusted to his care (see Cans. 527, 528, 529).

In the same vein, he is accountable to the diocesan bishop or other competent authority who appointed him including in matters of stole fees. The associate pastor is not directly accountable to the diocesan bishop in the same degree but to his pastor. Canon 530 spelt out the functions of the parish priest. These functions are as it were not exclusive prerogative to his office except for assisting at marriage which may not be done without his permission. Other priests may comfortably carry them out including the associate pastor although for proper documentation and harmony in the pastoral ministry, the pastor should be informed of these activities prior to the said moment of action or thereafter. For instance, when another priest administers any sacrament in danger of death, he is bound to inform the pastor immediately after (if there was no opportunity to do so before). Outside of these extreme cases, none of the pastoral programmme can be done in a parish community without the proper commission of the pastor.

These functions include:
 The administration of baptism;
 The administration of viaticum and the anointing of the sick as well as imparting of apostolic blessing  The performing of funerals
 The more solemn celebration of the Eucharist on Sundays and holy days of obligation;
 The administration of the sacrament of confirmation in danger of death according to the norm of Can. 883, 3
 The assistance at marriages and the imparting of the nuptial blessing;
 The blessing of the baptismal font during the Easter season, the leading of processions outside the Church and the imparting of solemn blessings outside the Church.

B: HUMAN RELATIONSHIP:
B. I: From the Point of view of the Pastor to the Associate
Here, I draw upon an allusion from Pope Benedict XVI in his book “Called to Communion”1 “the tension between the gift coming from the Lord and man’s own capacity is rousingly portrayed in this scene, which in some sense anticipates the entire drama of papal history. In this history we repeatedly encounter two situations. On the one hand, the papacy remains the foundation of the Church in virtue of a power that does not derive from herself. At the same time, individual popes have again and again become a scandal because of what they themselves are as men, because they want to precede, not follow, Christ, because they believe that they must determine by their own logic the path that only Christ himself can decide: “You do not think God’s thoughts, but man`s” [Mt 16:23].” The above citation, even though it implies the person of the popes and the papacy but I wish to use it to buttress the point on the person of the priest and the pastoral ministry.

The person in you or the ‘you in you’ plays a very significant role in the way you carry out your pastoral ministry. In otherwords, the human elements in you contribute to the way and manner you handle all the facets of the responsibility in the vocation you have chosen. People do say, this one is a born doctor, nurse, or teacher or soldier etc. Many factors including the individual’s family background and environment determines the picture we are seeing at this point. One’s natural gifts, school environment, religion and past experiences in life affect person’s relationship with others. The person of the priest is not exempted in the above analysis. What are the basic modus operandi in the relationship between the parish Priest and the associate from the point of view of the pastor?

Gracious State:
As a pastor, how do you consider your position? Do you see yourself more from the point of view of a man with authority or a servant leader unworthy of your state? Do you front your ego, pedigree, achievements, and academic qualifications more than the call to service in human gesticulations? The way of your choice in the above options play significant role in your relationship with those under you. Michael Fallon2 in his book, “A priest after my own heart” maintained “we need to be very careful not to be too self- reliant. This does not mean that we should be overly reliant on others and fail to appreciate the gift of God that we are as well as the gifts that God has given us, but it does mean to keep alert to the truth that all we are and all we have is gift.” Outside this disposition, the person becomes not only the most important but the only important person.

Being Human:
Every normal human being wants to be treated aright. Have you taken time to watch when people drive their cars on our express roads? Almost all will be doing everything possible to avoid putting their tyres inside the pot holes on their way no matter the number of those potholes. There are cases where people say some individuals do not love themselves and so how can they give what they lack? It is reasonable to say that same person will give himself or herself what he or she loves and cares for. It is not really significant here if the next person appreciates it or not. My stake here is treating the next person as a human being. As humans too, we have our flaws. We are unique and are endowed with gifts different from others. The mandate of the golden rule is not out of place here.

Build the Culture of Understanding:
In a recent television interview, a couple was asked, you said that you have lived for forty years (40) in marriage without a moment of quarrel? the man said, yes. Then the interviewer retorted, how? What is the secret? Can you tell us since what we are experiencing in many homes is very strange to this your proposition?

Understanding the person around you will surely enable a better relationship. It involves a conscious act. There must be some degree of interest and focus in the life, being, reactions and actions of the person. In our case in study, the parish priest should try to read between the lines on the activities of the priest(s) sent to work under him. Like parents, knowing these facts will help him to utilize his presence and present for the maximum productivity in the parish or chaplaincy responsibility. John Burke3 suggests “if any assistant is either gifted or interested in a particular work then he should be permitted and encouraged to follow this gift or interest”. More so, understanding your curate will help you to know where you can be of great assistance in his build up to the next stage; invariably as a pastor in the making.

Divine and Ecclesial Responsibility:
The mission of the pastor to the associate is both divine and ecclesial. This follows the direct dimension of the pastoral care ministry. The Holy Scripture has it that we should be “our brother’s keeper”. Margaret Ghosn4 opines that “pastoral care includes helping people to grow psychologically and develop spiritually. It embraces both wholeness and holiness, leading people to full humanity through deeper self-acceptance and closer union with God. The role of the pastoral care- giver includes being a creator of meaning, a trustworthy listener, a calming presence, a generator of ethical concern etc. “Taking care of the parochial vicar is not excluded in the pastoral care responsibility of the pastor.

The parochial vicar is among the faithful which St Peter admonished the elders to take care of. Let us listen to St Peter “Shepherd the flock which God has entrusted to you, guarding it not out of obligation but willingly for God’s sake; not as one looking for a reward but with a generous heart; do not lord it over those in your care, rather be an example to the flock. Then, when the chief Shepherd appears, you will be given a crown of unfailing glory.” (I Peter 5:2-4)

Goodwill:
One of the most important ingredients that sustain relationship is goodwill. Though it is demanded of the parties involved, it becomes more necessary when there is higher degree of it from the person in authority. The story of the prodigal son is a good example. It is only in this situation that the person in higher authority creates an environment of tolerance, belief and accommodation. Like we see in our families, parents with difficult children are not expected to throw away the bad water with the buckets. Let the pastor cultivate a positive interest in the brighter tomorrow of the Associate.

In other words, let love rule and reign. Pope Benedict5 once said “Love of neighbour, grounded in the love of God, is first and foremost a responsibility for each individual member of the faithful, but it is also a responsibility for the entire ecclesial community at every level: from the local community to the particular Church and to the Church universal in its entirety” (God is Love. no. 20). With this in mind, the pastor will do everything possible within his power and the available resources to care for the welfare of the associate priest.


B. ii: From the point of view of the Associate to the Pastor.
A: Knowledge of one’s status: A Curate should be aware of his position as an Assistant although both share in the pastoral ministry of teaching, sanctifying and governing. Canon 530 maintained that there are certain functions that are reserved for the parish priest. The pastor can delegate but the assistant cannot. This means that a delegated power cannot delegate(delegatus non potest delegare). The above position is grounded from the understanding that authority is derived from a higher source and carries specific trust or responsibility that cannot be transferred without explicit permission. It remains tied to the original delegation unless explicitly permitted.

The parochial vicar should be aware that he was sent there to cooperate with the pastor. He is not there to direct him. Being aware of this fact will surely guide him in his actions and inactions. Canon 545 par 1 captures it this way: “a parochial vicar or several of them can be associated with the pastor whenever it is necessary or suitable for duly implementing the pastoral care of the parish; parochial vicars are priests who render their services in pastoral ministry as co-workers with the pastor in common counsel and endeavor with him and also under his authority.” The parochial vicar should not see himself as equal to the parish priest in terms of administration. There is nothing like I am a priest and so are you!. Someone is directly accountable and responsible to the catholic community and that is the pastor. Being aware of this fact will guide the associate to his limits.

B: Docility: Having known your position or status, the next is to be conscious of your mission here as directed by the Church. You are not sent there to teach your pastor how to be a pastor, rather you are sent to understudy and learn from his experience. You are not sent there to drag nor scramble for foodstuffs or other fruits that accrue from the ministry. The Church values the office of the pastor. Little wonder then, she takes every care to ascertain his maturity in faith and knowledge of her magisterium and doctrine before one is assigned to be a pastor. Barnabas Kyeah6 in his book ‘A guide to parish administration’ maintained” though a bishop will appoint a priest as a leader(pastor) of the parish, the leadership demands some skills and attributes that do not come necessarily with ordination. The parish priests are trained and schooled quite deliberately to be in charge of the parish. He will spend some years as an associate following the dictate of another and then realize his dream and become a pastor responsible only to God and bishop. Everyone else will be responsible to him”. Canon 521

par 1, 2 and 3 madee clear and more elaborate conditions for one to become a pastor. Thus in
par. 1 “to assume of pastor validly one must be in the sacred order of the presbyterate.
Par. 2 states “he should also be distinguished for his sound doctrine and integrity of morals and endowed with a zeal for souls and other virtues; he should also possess those qualities which are required by universal and particular law to care for the parish in question.
Par. 3 “for the office of pastor to be conferred on someone, it is necessary that his suitability be clearly evident by means of some method determined by the diocesan bishop, even by means of an examination’’. In consideration of the above exposition, some people are of the opinion that the Curate should see himself as a student, one sent to learn. He is sent to be mentored into the system. The Church cherishes the vast experiences of the veterans in the field. The curate should bend down to learn. He should be humble enough. Our people will say, if a child serves the elders very well, he gains the wisdom and thrones of the elders. Your first five years in the priesthood has a lot to shape your future. Every opportunity should be utilized. Docility will help you to talk and judge less but to observe more.

C: Patience: There is this saying, “A patient dog eats the fattest bone”. It is worthwhile for one to wait for his time. There is always time for everything. The road to your destination is nearer than you can imagine. You have a lot to learn if you exhibit more patience to listen and learn during this period. There is more in the future. It holds more in stock for you. Can you look at the future with optimism? Whatever you observe that is not really in consonance to your mindset, judge less and gently evaluate the rationale behind the actions as seen and create a better scenario for future evaluation and analysis. Your moment as a curate will not last forever. It is transitory. Just reassure yourself that it shall come to pass. Create an atmosphere of tolerance and forbearance. Whatsoever that detest you, endure but do your best not to allow it see the light of the day through you again.

Learn how to respectfully communicate your views during discussions or dialogue. We can learn from our Supreme Master Jesus in the parable of the darnel ‘’do you want us to go and pull up the weeds?’ he told them: “No, when you pull up the weed, you might uproot the wheat with them. Let they just grow together until harvest; and at harvest time I will say to the workers: pull up the weed first, tie them in bundles and burn them; then gather the wheat into my barn.” (Matt. 13:28). Try to employ this virtue and you will find peace with yourself and all those around you.

D: Maintain the culture of gratitude:
Begin the ministry with the notion that all you have and receive are all gratuitous gifts or favours. Do your best to remove the entitlement mentality syndrome. St John captures it in these words “indeed, from his fullness we have, all of us, received- one gift replacing another” (Jn. 1:16).

This very disposition will help you to be happy and grateful with your ministry and whatsoever accruing from it. When a Curate has this disposition, there will be no place for greed and bitterness. Such mindset will enable him to serve your God and the Church with utmost zeal, dedication and commitment. Furthermore, this creates a circle of contentment. Are you aware of the fact that, you cannot possess all that the parish priest has in less than the number of years he has put in? For instance, a priest of less than five (5) years in the ministry cannot be thinking of achieving the same resources and others which the veterans around him have gotten within the limited number of years. It is a practical impossibility. Common sense will aid you here. This is applicable to other disciplines in life.

CHAPTER THREE
TRAITS THAT DESTROY GOOD RELATIONSHIP
BETWEEN THE PASTOR AND THE ASSOCIATES

From the point of the Pastors’ corner:
A.Authority Drunk:
There is this reality that some human beings (pastors of souls inclusive) naturally are crazy about their authority. This is so close to their hearts. Nothing again matters to them. People of this nature and disposition will always emphasis the fact that they are in charge even if they are wrong. For instance, how do you explain a situation where the pastor asked the Curate to walk out from the council as if the later is not a member of it? How do you explain an occasion in a parish where many other priests were present, as they were about vesting for the mass, the Pastor who is the chief celebrant asked the Curate to leave his presence that he does not want him to join in concelebrating?
Expressions such as ‘do you know who you are talking to?’, do you know that I am in charge?’ will always come out from their mouth. They see themselves as the sole custodian of any positive or wise information. They exhibit every trace of leadership qualities except the servant- leader phenomenon. In all your dealings with them, they are very conscious of the power under their shoulder. David P.O’ Neill7 at a sub caption ‘on authority and freedom’ as captured in his book ‘The Sharing Community’ explaining the above situation maintained that “our sad experience is that these often lead to a limiting of our freedom, and sometimes to a negating of it altogether. Leadership becomes self- important and self –perpetuating. Law becomes legalism, order becomes domination, and responsibility becomes self- seeking ambition”.

B.Competition with negative intent:
In life, competition is not necessarily evil or negative especially when the sole aim is to shine in positive values with divine orientation. In this context, the intent in which we discuss competition is negative. People struggle to outshine others. This involves a lot of intrigues to surmount the other. There may be lies, backbiting, calumny and suppression all in the name of superiority and show of higher fame. It is on this note that Archbishop Lucius Ugorji8 in his Owerri Archdiocesan Diamond Jubilee message opines “there is, therefore, no reason for a feeling of worldly triumphalism and self – glorification.

On the contrary, there is need to embrace the spirit of humility reflective of Paul’s state of mind when he said: “I planted, Apollos watered but God gave the growth. So neither the one who plants nor the one who waters is anything, but only God who gives the growth” (I Cor. 2:6-7). To Him be all thanksgiving, praise and adoration.”

C.Poor Dialogue Culture:
In every relationship, there is place for dialogue. This dialogue is not even exempted in our relationship with God which the Scripture attested to. God invites his people to listen to him; the people pour their hearts to their loving Father who listens to their cries. Dialogues reveal the inner thoughts of people in relationship. A pastor ought to create the culture of dialogue to foster pastoral communication within the ecclesial community entrusted to his care. Interacting with the people within your domain will give you ample opportunity to evaluate your ministry.

I recall when Jesus interacted with the Apostles in Matt 16:13–20 “who do people say the Son of man is?” And they said, some say…” The point I am trying to express is for a concrete relationship to have value and greater acceptance, there must be quality dialogue. The relationship between the pastor and his associate should not be alien to this culture. Pope Francis in his encyclical letter, Fratelli Tutti9 (on fraternity and social friendship) narrates “lack of dialogue means that in these individual sectors people are concerned not for the common good, but for the benefits of power or, at best, for ways to impose their own ideas. Round tables thus become mere negotiating sessions, in which individuals attempt to seize every possible advantage, rather than cooperating in the pursuit of the common good.” (no. 202).

D.Inferiority Complex
The place and paraphernalia surrounding the office of the pastor are not debatable. They are very clear to whomever that cares to know. The lay people are very aware of his authority in the administration of the catholic community. No one can conveniently say that the pastor, himself is ignorant of his place in the helm of affairs in the catholic community entrusted to his care. The question is, are there occasions that one experiences that the pastor shivers and fidgets as if his position is threatened? A concrete example is when the pastor sees almost all the activities of his Associates as avenues of threats and insecurity to his position. This situation breeds tension and hostility in their relationship.

Some pastors go to the extent of minimizing the pastoral activities assigned to their Associates. It is unfortunate but an experience seen in some places in our Catholic parishes and chaplaincies. It demeans the joy and dignity of priesthood. Nonetheless, let those who use this strategy to deal with their challenges kindly remember these words from Dean R. Hoge10in his book ‘The First Five Years of the Priesthood’, “priests feel most alive and fulfilled when they are administering the sacraments, presiding over the liturgy, preaching the Word, and helping people and families in their daily lives…”

From the point of the Parochial Vicar
The young priest has a lot in his own favour. He has enormous energy and vitality. He is new in the ministry. A good number of our people naturally admire the young person in the field. They want to experience the new items he brings to the fold. People are anxious to be blessed by the contents of his own divine gifts. Do not forget the fact that because he is not in a position of decision making, the parishioners both high and small will like him ordinarily. He has some more unique advantages if he possesses special and more eloquent charisms like if he preaches or even sings well to mention but a few. Nonetheless, if care is not taken certain negative factors may surface that may posit danger to his relationship with the pastor. Such as:

A.Unhealthy Competition:
Robert Greene11in his book, “48 Laws of Power,” the first law is “never outshine the master. Always make those above you feel comfortably superior.”If the person is your senior in age, for instance a priest of less than 5 years cannot be aiming to have the same material possession like his pastor of more than 20 years in the priesthood. If the pastor is not your senior by age, your height, talent and education should not guarantee you to look down on him in terms of competition. Only one thing should preoccupy your mind; see the words of Cardinal Sarah12 in his book ‘The Day Is Now Far Spent’, “A priest must not be preoccupied with knowing whether he is appreciated by the faithful.

He must simply ask himself whether he proclaims God’s Word, whether the doctrine that he teaches is God’s, whether he fully carries out God’s will. The invisible things are the most important ones. Certainly, he must satisfy completely the expectations of the faithful. But the faithful ask nothing of him but to see Jesus, to hear his Word, and to experience his love in the Sacrament of Reconciliation and the beautiful Eucharistic liturgy.”

B.Greed:
From personal interviews from a good number of priests, greed is one of the causes of rift between the Associate Pastor and the Pastor. Greed implies a strong desire for more wealth, possessions and power. St James puts it this way: “where do these wars and battles between yourselves first start? Is it not precisely in the desires fighting inside your own selves? You want something and you lack it; so you kill. You have an ambition that you cannot satisfy; so you fight to get your way by force.” (Jam. 4:1-2). Some people have lost their joy of the priesthood simply because of greed. They are never contented with their own.

C.Impatience:
There is this popular saying that the future holds more in stock. (Nkiru ka) what the future holds is greater. An impatient parochial vicar does not believe in that. He wants everything here and now. He does not believe that a patient dog eats the fattest bone. A journey of one thousand miles begins with a step. One step at a time is the maxim. Your time and turn will surely come. One thing is clear, being someone under another’s authority or administration; it will be a practical impossibility for all events to go the way you want. The hallmark is to be positive in all circumstances even if it is not going your way. Michael Bush13 warns in his article published in Daily Sun Newspaper of Nigeria titled ‘When your Boss ignores your calls’, “realize that sometimes, there’s a genuine or natural reason for something untoward.

It could be for your eventual good. For instance, if Haman had not targeted Mordecai, how would he (the later) have been promoted or his people (Jews) freed? If Joseph’s brothers had not sold him into slavery, how would he have generated the face to Egypt? And if Potiphar’s wife had not accused Joseph so falsely, how would he have been positioned in the prison which seemed wrong at a time but which ultimately was where he needed to be to connect the prime ministerial dots of Egypt? The point I am laboring to make is that we must learn to trust the process by waiting cheerfully. Hate, ingratitude and even punishment can be blessings in disguise. Don’t fight them off unnecessarily”.

D:Lack of respect:
Here, the call for respect is for the authority vested around the office of the pastor. The delicate nature of the office makes it a special one. It is not easy for the Church to entrust her flock to the Priest. When this is done, it demands some recognition on those under his authority because the pastor is directly responsible to the competent authority that assigned the office to him. When we see a police officer or any of government agencies’ personnel around any environment (road inclusive), we do respect them no matter his or her age, colour, nativity, height and academic qualifications.

This attitude should guide us when we work within the ecclesial domain. No doubt, in good number of our dioceses, many priests may be older than their bishops but they accord him that respect simply because of the office and the surrounding authority. The same is applicable in religious houses, where some priests and even Rev. Sisters are far older than their superiors, but they have to respect the person saddled with the responsibility to oversee the affairs of them all.

E.Entitlement Mentality:
The idea of entitlement mentality or unimaginary expectations should not arise in this circumstance. For instance, the pastor can decide to assign his associate pastor to 6.00 AM mass on a Sunday, even if the curate may wish to celebrate 9.00 AM, he obeys the pastor and celebrate the mass and so on. One may ask, should he even have wished rather than exhibiting a docile disposition such as total submission to the directive of the pastor. Will it be out of place for one to say that the associate has no primary assignment before the programmes enlisted by his pastor?

The golden rule of ‘do unto others what you want others do unto you’ has remained impeccable in relationships. No matter what, show deep regard and value to the authority over you. You will wish same to yourself when you become one, mind you. So, you can see that it is unfortunate that there exists some moments when a Curate blatantly disobeys his pastor even in front of lay people to the point of causing a scandal. The associate pastor will like the lay faithful to listen to him. He wants them to adhere to this instruction from the letter to the Hebrews: ‘’Remember your leaders, who preached the word of God to you, and reflect on the outcome of their lives, take their faith as your model” (Heb. 13: 7) but he won’t listen or obey his pastor.

CHAPTER FOUR
EFFECTS OF POOR RELATIONSHIP
BETWEEN THE PASTOR AND THE ASSOCIATE

There is no gainsaying the fact that when there is anomaly or disorder, negative consequences abound. The experience when there exists noticeable frictions between the pastor and his curates is not different. There are bound to be unpleasant consequences not only to themselves but to the mission entrusted to their care. The image of the mother Church as a family is not spared. Below are few of them:

A.As it Concerns Them:
Have you heard of a Catholic community where a priest is sick or even died without the other knowing about it until it becomes offhand? That is one of the consequences. There are cases where priests stay in rectories without talking to each other. They do everything possible to avoid co- celebrations. When it becomes imperative to exchange information, one writes and drops at the door of each other. In this case, the beautiful fruits and joys of companionship and brotherhood are totally lost.

Michael Bush14 once said in his article, published in Daily Sun Newspaper of Nigeria titled’ when right is wrong’, “everywhere, worldtizens mouth godliness and righteousness. We are long on how God is this and that. We say the right things, creating the impression per time that we are five and six with God. But we are short on doing good; that is, our heart is too evil.’’ How can the lay faithful see their priests in such situation? What level of trust and value will they have for them? What level of worth will the parishioners place their homilies and other aspects of their pastoral activities? In all, their image is at stake.

When there is poor relationship between the pastor and the Associates, inner peace is eluded. It affects their spiritual life, interpersonal relationships even with parishioners because everyone is a suspect. Invariably, an environment without peace breeds emotional and psychological trauma. How about sharing of experiences? No doubt, it is expected that the Associates should learn from the Veterans in the field, gaining experiences from their wealth of knowledge as the saying goes, experience is the best teacher but it is not out of place too, to say that the veterans can also learn from the neophytes or any of the associates working with them. The fruits are unimaginable. This is so because not all knowledge is gotten from the book. When the relationship is not cordial, the above impact is lost. Over and above all, people who represent or lead others should not be people who have character deficit because of high degree of negative consequences.

B.The work of the mission suffers:
When a priest is posted to any Catholic institution, the intention is the continuity of evangelization work of the Church. The result is expected to increase or double if they are present in large numbers at the location. Have you noticed that sometimes, though unfortunate, poor relationship between the priests instead of enhancing the mission deflates the flow of the mission. Instead of being attractions to the Lord of the ministry, they become distractions. Joseph Cafasso15 in his book ‘The Priest the Man of God His Dignity and Duties’ reiterates “we are the light of the world, who should by our light illuminate the earth and shed light on those opaque and darkened bodies, which are the worldly people; will it not therefore be a great shame for us to show ourselves soiled even by small stains, and not caring to keep our light clear and resplendent? We are the gentlemen in the house of the Lord, destined to maintain its decorum by the beauty of our garments that is by the purity of our hearts and the cleanness of our consciences.”

C.As it Affects the Church as a Mother:
In the world, the Church has her place. We the people in the Church represent the Church in different places and time. Our actions reveal the Church. The Church presents the image of the presence of God. Alphonsus Okonkwo16 in his book, ‘The Mystery of the Mother of God’ captured it in these words, “by means of the Church, Jesus Christ can be again heard, welcomed, experienced(witnessed); the Church is his body, that community of the redeemed, that makes present, alive and proclaims the resurrected Jesus Christ in the world till the end of times.”

Each of us remains ambassadors of the image of the Church. What if in our actions and inactions, all we could display will be contrary virtues which the Church represents? What more if the negative attitudes are coming from those who can be termed as elders of the Church, in this case the members of the presbyters? Corruption of the best remains the worst of it all. We can see how the Church bears her brunt of the matter. Do not forget, many have lost interest or even left the Church walls because of these cracks in her wall.

CHAPTER FIVE
FACTORS THAT FOSTER GOOD RELATIONSHIP
BETWEEN THE PASTOR AND THE CURATIVE

Everything in life has elements of relationship. It is either with God or in relationship with our fellow human being. As Robert Cardinal Sarah17 once said in his book ‘The Power of Silence’, “the key to a treasure is not the treasure. But if we give away the key, we also hand over the treasure”. Good relationship breeds uncountable positive benefits to the individuals involved. In fact, In my estimation, apart from God, the best treasure one can have in this life is the gift of good relationship. This surely has to do with one’s fellow human being.

No doubt, there are many things, money, other material sources of wealth, fame, beauty, intelligence, academic qualifications, exposures and connections will not do for you but only your fellow human being can comfortably do. Having understood this fact, every possible effort to put in place to attain good human relationship should be adhered to with utmost care and attention. The question is what are those factors that help in experiencing good human relationship? They include among others: optimizing priestly fraternity, love, inclusivity, tolerance, openness, forgiveness and respect for each other.

A: Optimizing Priestly Fraternity:
It is in being conscious of our identity and brotherhood that our relationship with each other is anchored. The bread we share in communion with each other binds us together. In other words, what unites us is greater than what divides us. Pope John Paul II18, in his book, “Letter to Brother Priests” reminds the priests; “if Christ offers himself equally to each one, under the species of bread and wine. If our Eucharistic worship is authentic, it must make us grow in awareness of the dignity of each person. The awareness of that dignity becomes the deepest motive of our relationship with our neighbour”. Let the Priests both old and young always see themselves as brothers.

I remember in recent past, during a priestly ordination at the Holy Ghost Cathedral, Enugu, one elderly priest staying close to me said immediately after the prayer of consecration’’ my children, you are welcome. You are the ones to replace us when we have gone”. I looked at him, his face filled with radiant joy and expectation. Let the presence of your brother priest arouse joy and companionship. Our people will say, “igwebuike”. ‘There is power in number’. Let us continue to support and enrich each other. Being our brother’s keeper should be paramount to us.

B.Love and Inclusivity:
The words from St Paul in his first letter to Corinthians reminds us that ‘’love is always patient and kind; love is never jealous; love is not boastful or conceited, it is never rude and never seeks its own advantage, it does not take offence or store up grievances. Love does not rejoice at wrongdoing, but finds its joy in the truth.” (I Cor. 13:4-6). What the above scriptural passage is explaining is that when love exists in relationship, every other positivity is achievable. If both the Pastor and his associates display the feelings of love for each other, peaceful co- existence is possible. Pope Francis named one of his apostolic letter ‘Totum Amoris Est’ meaning ’Everything pertains to love’.

Sense of belonging and affectionality become the other of the day. According to Loughlan Sofield, S. T. & Donald H. Kuhn19 in their book, ‘The Collaborative Leader’, “Christian leaders who embrace and value collaborative approaches to ministry discover the power of involving others. The sum is so much greater than the parts. Collaborative leaders do not act in isolation. They are inclusive rather than exclusive in approach. They are willing to listen to and collaborate with those whose views and style may differ from their own. Being collaborative taps into the gifts of many people, fosters creativity, and achieves greater results.”

C.Tolerance and Openness:
When the pastor accepts the Curate wholeheartedly, openness will be perceived. Most times, lack of openness breeds suspicion and doubt. Tolerance helps each of them to accept their weakness and imperfection. They will accept themselves as agents of support to each other. These two positive values help them in understanding of themselves, environment and the challenges of the ministry entrusted to them. With tolerance and openness, impactful influence will be possible. John Quincy Adams20 once said “if your actions inspire others to dream more, learn more, do more and become more, you are a leader.” Both the pastor and the Associates should exhibit respect for each other.

D.Forgiveness:
Forgiveness is very necessary in every relationship whether in our relationship with God or that of our fellow human being. As far as there are possibilities of one offending or stepping on the toes of the next person, there will be need for forgiveness if the relationship will be desired to be sustained. In our relationship, God does not offend us but we offend him always and so always in need of his pardon and mercy. In our relationship with humans such as the relationship between the parish priest and his associate or assistant Chaplain or school administrator or Hospital director and his Associates, the possibility of going against the wish of others is as certain as the next day; so the need of letting go in love becomes more than necessary. In fact, no relationship can survive without this virtue. My mind recalls one of the lines I picked from the Sunday Sun Newspaper of Nigeria, June 19, 2022 page 1321 on forgiveness which says “letting go of grudges has surprising physical health benefits. Chronic anger is linked to heart disease, stroke, poorer lung health, and other problems. Forgiveness will reduce anxiety, lower blood pressure, and help you breathe more easily”.

The Place of the Laity
The Pastor and his Associates are sent to work with the people. The laity forms part and parcel of the ministerial field for which the priests are directed to labour. They priests are there to take care of the pastoral needs of the lay people. The lay people are there to support their priests. Vat. II document states ‘’the laity, “likewise sharing their cares, should help their priests by prayer and work to the extent possible, so that their priests can more readily overcome difficulties and be able to fulfill their duties more fruitfully.” The above statement indicates the possibility of difficulties (in different forms) that come the way of the priest and the need for the laity to assist them however that is rightly affordable. It could be economically, psychologically, academically and emotionally.

Apart from the aforementioned areas, what is the place of the laity either in contributing to the difficulties priests experience especially regarding their relationship with each other? Let us explore this point from the story of Saul and David in I Sam. 18: 16-19.The women in the picture were not intentionally creating room for jealousy between Saul and David as seen in many cases around the catholic pastoral environment but priests are humans too. Just because the women shouted after hearing that David has killed Goliath, the Philistines that challenged the Israelites, they were filled with gratitude and excitement and behold shouted’’ Saul killed thousands but David has killed in ten thousands”. This singular act inadvertently ignited jealousy in the heart of Saul against David.

Though we will expect the priests to be mature to handle such experience, the laity has to be sensitive to their activity involving priests. I can recall a story by a young priest during his days as Associate pastor, that maybe for reasons best known to a good number of their parishioners then, many of them will meet his parish priest to inform him that they want him, the Associate to officiate at their wedding, at their child’s baptism etc. After going, they will tell him to prepare that they will be expecting him at their celebrations. Can you imagine, none of these events happened as they lay faithful wished. The Pastor will put the dates of the ceremonies and go on to officiate the programmes without involving him. Some Parish Priests may feel that the parochial vicar is responsible for such moves whereas he is ignorant of them all at least from the point of initiating the idea.

When the lay people perceive some effects of poor relationship between the priests at the rectory, a good number may approach them to do their best to sheathe their sword. This is to avoid possible scandals. Others will support ‘their own priests’ thereby igniting the fire of the misdemeanor. The mission of the laity is to support their priests positively no matter the situation. They are called to continue to keep the faith, maintain good relationship with each other and sustain the mission of the Church. God does not change, only humans do.

This is why Pope Francis22 in his Apostolic Exhortation, ‘The Joy of the Gospel’ admonished the laity “wherever there is life, fervor and a desire to bring Christ to others, genuine vocations will arise. Even in parishes where priests are not particularly committed or joyful, the fraternal life and fervor of the community can awaken in the young a desire to consecrate themselves completely to God and to the preaching of the Gospel.” The Pontiff is encouraging the lay faithful not to be discouraged no matter the situation in living out their Christian vocation. With such consistency, vocation grows.

CHAPTER SIX
WELFARE OF THE PAROCHIAL VICAR

Parochial Vicars deserve care and support. These are part of their rights and privileges. All over dioceses in the world, there are map out ways through which they are taken care of. This varies from diocese to diocese. The Catholic Bishops of Nigeria in their Guidelines on Priestly Life and Ministry in Nigeria Nos. 25 and 26 maintained ‘Scripture teaches that ‘the labourer deserves his keep,’’ (Matthew 10: 10) in keeping with that teaching, the Code of the Canon Law(Can. 281 par. 1) prescribes that Clerics ‘deserve remuneration that befits their condition, taking into account both the nature of their office and conditions of time and place.’’ In light of that prescription, we started elsewhere that ‘it is desirable that all priests serving the Church in Nigeria be placed on stipends , monthly or otherwise, that enable them to take care of their personal needs, as well as meet the legitimate needs of family members especially their parents.’’

No. 26 has it that ‘every diocese or ecclesiastical province should decide on the stipends to be paid to the priests working for it in such a way as to comply with our statement above.’’ This does not negate the possibility of extra care from the direct parish or place of assignment as they may add of their own accord. The Fathers of the Second Vatican Council23 in dealing with the economic affairs on the remuneration of priests stated: “..to be determined certainly in a spirit of evangelical poverty, but as far as possible equitable and sufficient, is a duty of justice and ought to include social security.

Excessive differences in this matter must be removed, especially among priests of the same diocese or jurisdiction, account also being taken of the average condition of the people of the region.” From the above statement from the Church Fathers, three key propositions can be deduced. They include among others: Evangelical poverty required of the consecrated; secondly the choice of words like equitability and sufficiency while the least but also very important is the place of justice in relation to various situations and capacity of one’s locality.

A: Evangelical Poverty:
This demonstrates a virtue that involves detaching oneself from worldly possessions and living in harmony with Christ. the Catechism of the Catholic Church maintained ‘’Christ proposes the evangelical counsels, in their great variety, to every disciple. The perfection of charity, to which all the faithful are called, entails for those who freely follow the call to consecrated life the obligation of practicing chastity in celibacy for the sake of the kingdom, poverty and obedience” (CCC no. 915). In so far as the Church has the singular duty to provide for her priests, the associate pastor should be aware of the above virtue.

He is bound by his ordination to watch with caution his desire for material possessions. His eyes should gaze upon the heavens, where his rewards shall come from as Jesus once said “they are not of the world, just as I am not of the world; Consecrate them in the truth.” (Jon 17:16-17). They above disposition will definitely help the Curate from excessive expectations as against moderate demands and minimize unwarranted competitions.

B: Equity and Sufficiency:
It is noticeably observed that man’s needs are insatiable but there are basic standards. Like the scripture attest there should be no room for race, height and locality. Let the Church (in particular those involved in making the policies of the welfare of the Associate pastors) make policies that consider all equal in the sight of God. Remember, Yahweh’s words to Samuel, “take no notice of his appearance or height..God does not see as humans see; they look at appearances but Yahweh looks at the heart” (I Sam.16.7).

So, whether you planted and another watered the seeds, equal treatment is sufficient here. Any unequal treatment meted to an associate will trigger ill-feelings especially when they are working within the same environment. We have a popular saying that,’’ emee nwata ka emere ibe ya, ogbu ala” when you treat people of the same class or age accordingly, hatred dies. Even if they may be need to elevate the members of the class or set to become pastors at same time or duration, another may be delayed purposely for a particular reason or setback, there is need for proper communication. More so, though the capacity of parishes and chaplaincies are not the same, let there be standard arrangement that take care of the welfare of the Associate pastors whether in school, parish or other ecclesial institutions.

This plan must take cognizance of the environment and cost of basic standard of living. Pope Benedict XVI24 in his Post- Synodal Apostolic Exhortation, ‘The Sacrament of Charity’ once said “pastoral care must not be understood as if it were somehow in conflict with the law. Rather, one should begin by assuming that the fundamental point of encounter between the law and pastoral care is love for the truth: truth is never something purely abstract, but “a real part of the human and Christian journey of every member of the faithful.” (no. 29).

C: Justice
This last aspect is not unconnected with the immediate points reviewed. When there is equity and fair treatment of every individual, justice is ensured. As the synod of Bishops during their 2nd Special Assembly for Africa in their Lineamenta25 ‘The Church in Africa in Service to Reconciliation, Justice and Peace’ reiterate “just as a person’s moral action is realized by doing good, social action is fully achieved in realizing the common good.” (No. 46).When justice is the structure, the individuals involved feel valued, respected and sense of dignity restored and acknowledged. Here, individuals are not the focal points but justice controlling the system and maintaining equity and fair play. Every policy to be put in place should be justifiable enough. They should demonstrate love and appreciation and not insensitivity or disaffection. Just as Jesus who was like us in all things except sin, understands our predicaments, the particular Church or environment where we have Associates should not behave as she is alien to the conditions of those living around her. The story of Lazarus and the rich young man comes to mind.

CHAPTER SEVEN
CONCLUDING REMARKS AND ADMONITION

1: From experiences and assessments on the place and welfare of the Associate Pastors all over the dioceses in the world, where the system is well organized and streamlined, there exists better harmony and cooperation.

2: But in cases where the system is not streamlined and structured in such a way that both the pastor and his associate knows what comes to them at the end of each month, the experience in frictions are more evident. Here, the Associate is at the mercy of the individual’s attitudinal deficiencies. It is unfortunate but that’s the reality.

3: My humble suggestion to the Bishops and other competent authorities is to pay more attention to this task before their jurisdictions. A lot happens on the background under the name “relationship between the Pastor and his Associates’’ vis- a – vis the place of the curates in the parishes and other Catholic institutions. There is need for clear- cut policies that should guide the place of the parochial vicars. This is particularly important especially for the newly ordained priests because initial experiences affect them either positively or otherwise.

4: Let there be a thorough seminar and workshop to young priests before they are posted as parochial vicars. I suggest that let those to be given the responsibility to guide them in this journey be a combination of old, middle age and a little above their contemporaries.

5: The era to presume that as soon as one is ordained a priest, he is old enough to be a pastor is far gone.

6: Let there be as a matter of compulsion the submission of report by the pastors on whose tutelage the associates were posted at the end of their stay to the competent authority. These reports are kept in a file for every curate. They are to be scrutinized, analyzed at the end of his durations as associate. Also they should be considered before he is elevated to a pastor. They may play an important part in deciding his area of interest and even weakness.

7: Respect is reciprocal. I solicit for more love and acceptance. God remains God. He will never allow us to suffer beyond his divine designs. Let those who feel offended go for reconciliation with each other. As Robert Cardinal Sarah26 once said in his book, ‘The Day is Now Far Spent’ “we do not reform the Church by division and hatred. We reform the Church when we start by changing ourselves! Let us not hesitate, each one in his place, to denounce sin, starting with our own.”

8: Whatsoever you do as a priest, good or bad, try to be conscious of its implication on these five factors:
a.The Name of God:
We often say, we are another Christ (alter Christus); that is what we are. This particular image should influence our actions and inactions. It ought to challenge our priestly behavioral atmosphere. Anything short of this is tantamount to these words from St. Paul “for there are so many people of whom I have often warned you, and now I warn you again, with tears in my eyes, who behave like enemies of Christ’s cross. They are destined to be lost; their god is the stomach; they glory in what they should think shameful since their minds are set on earthly things’’ (Phil. 3:18-19).
b.The Name of the Church:
Wherever the priest is, the Catholic Church is present. In the same vein, the activities of his presence reflect the image of the Church whether for good or bad. Each priest should be conscious of this fact. Such as a particular child can bring good reputation as well as shame to the name of his or her family so it is for a priest to the Church. Bishop Femi Ajakaye27, in his book ‘Beyond Ideas’ admonished priests “As God’s servants, priests are to be available to the people and make Christ’s presence felt, both in the Church and the society, it is then their call to service will be realized and well appreciated.” Here, both the image of the local Church and the universal Church are all involved.
c.The image of the Priesthood:
It is no longer a new scenario that many priests have either suffered or enjoyed the aftermath of the actions and inactions of other priests. At whichever side of the story, the individual at the centre of the moment either feels good or bad and proud or shameful. Every priest will wish the good experience because it is honourable and a better representation of what priesthood stands for. What happens when the experience is negative? It is better imagined than experienced. In that case, let every priest be conscious of our collective image. The saying that, an injury to one is an injury to all is true of our priestly fraternity.
d.The Name of the Priest:
Our Igbo people will always say“good name is better than wealth” When your name is mentioned at different quarters, what readily comes to mind? I remember the advice given to me by a particular elderly priest immediately after ordination, ‘fada, please be careful of your actions especially within the first five years of your ordination, a good five years of ordination without a negative signature on your name may likely secure your future in the priesthood’. Every priest no matter the age of ordination should be conscious of his actions as it decorates his name either for good or bad. On another note, some priests try to destroy other’s name for whatsoever reason, mostly selfish before the authorities and fellow priests.

Some go to the extent of beclouding the lay people with defamatory words on the name of other colleagues. Little did such individuals know that what goes around comes around. Festus Eriye28 in his recent article, published in the Nation Newspaper of Nigeria titled ‘How bad is Nigeria?’ said” the country’s terrible image flows largely from what we say about ourselves. Over time, I have come to see that foreign visitors and observers are often less harsh about the state of our country than we are. When the ordinary South African citizen mock Nigeria as a generator nation, it’s down to our moaning over the years about failing in the area of electricity generation and distribution”. From the above reference, it is possible and unfortunate so that often times, our good images are piloted by lay people more than our fellow priests. Think about this! There is a lot about name.

e.The Name of your Locality and Family:
I remember in our Archdiocese, a particular parish, a priest from my home parish Fr Thomas Agaziem was posted to St. Patrick’s parish Ngugo. He did well. Another posting at some point in the same parish saw his immediate junior in the priesthood from my place too, Fr Martin Anorue. I visited them both as a seminarian and then as a priest respectively. We were making a joke that after them, I will come though that joke could not see the light of the day till today. Whether direct succession or at different intervals, the people will just remember the experience with a priest from your home town when they hear that another priest is posted from the town of their former priest. Do your best to leave an image you will be proud of around the steps and vicinity that you walked through. Do you know that till today, there are places or families, a particular environment cannot marry simply because of one ugly experience in the past? Try to be guided. Do well to leave positive legacies; it has a lot to contribute in the same positive vein.
9. Let us continue to treat each other with care and respect. No condition is permanent. Remember the aphorism which says that’, be careful on how you treat the people you meet on your way going, you may meet them again on your way coming back’. What unites us is greater than that which divides us.
10.Do not allow prejudice of any kind from any quarter to direct your relationship with your brother priest.
11.Be aware that no human relationship is perfect since all are under the umbrella of imperfect beings. Do well to focus on the positives of the individual priest next to you rather than being censor-sensitive. This disposition will deprive you of the treasures and the values therein. Ogundipe Joe29 once said in his book ‘Others, My World’: “in all, what we get from others, joy or pains depend largely on our disposition to them. In view of this, for one to really get adequate result from a particular relationship, one needs to know himself better to be able to really appreciate this “other.”
12.Do not allow Ancient grudge to affect your relationship with your fellow priest. *Ancient Grudge* The Oxford Advanced Learner’s Dictionary, 10th edition, defines *grudge* as “a feeling of anger or dislike toward somebody because of something bad they have done to you in the past.” This emotion can arise from actions committed by one’s community, parents, guardians, relatives, or even friends. In such cases, it can become an inherited phenomenon. Alternatively, it may stem from direct personal experiences, as seen in the context of seminary life. For instance, two seminarians might have a negative encounter that remains unresolved, carrying that resentment with them into the priesthood. This unfortunate reality often strains their relationship, especially if they are assigned to work in the same ministry, parish or diocese.

Archbishop Fulton J. Sheen, in his book *From the Angel’s Blackboard*, observed, “Humans alone can bring the past to mind, so that it weighs on the present moment with its accumulated heritage; and they can also bring the future into the present, so as to imagine its occurrences as happening now. No animal ever says, ‘I have suffered this pain for six years, and it will last until I die.’” For someone harboring such a grudge, the mere presence of the other person evokes negative emotions, and every action or inaction is viewed through that distorted lens.

This dynamic can manifest in various relationships, whether from a pastor toward an associate or vice versa. It is crucial to remain mindful of the potential consequences, as such grudges erode the foundation of fraternal charity, fostering bitterness, unhappiness, and uncertainty. Let us strive to resolve conflicts with grace, preserving the bonds of unity and mutual respect. 13.Finally, I recommend for more peaceful co- existence, let them have at least one meal together for a day, say one of the office of the HOURS or more together daily, cultivate the habit of spending quality time daily for recreation together and interaction (such as after the meal had together, they may stroll around their vicinity etc). They may also receive their visiting priest friends’ together.

Ten (10) Commandments to a Curate
No. 1: Be proud of your status as an Associate pastor
No. 2: Do your best to live within your means. No. 3: Never plan to have visitors (male or female) that will pass the night.
No. 4: When it becomes inevitable, do well to inform your pastor to seek permission before the presence of the fellow.
No. 5: The management of the resources for the upkeep of the house remains the prerequisite of the pastor. Do not add or subtract to the basic plan.
No. 6: Always inform your pastor of your whereabouts especially when you are moving out of the diocese.
No.7: Always inform your pastor of your location when you are passing the night.
No.8: The work of the mission in the place of your posting is your primary assignment. Every other engagement remains secondary.
No.9: Make yourself so relevant that you will be greatly missed at any moment of your absence.
No.10: No matter the situation, be mindful of the dignity of the priesthood.

The Ten (10) Commandments to A Pastor
No. 1: Always see your position as a call to serve (your Associates inclusive).
No. 2: Be mindful of the impact, your presence makes to him not for today alone but for the future.
No. 3: Remember always that no condition is permanent.
No.4: Do not be weary in emphasizing the values of the priesthood knowing fully well that uneasy lies the head that wears the crown.
No.5: Avoid the temptation of indifference or the act of pleasing everybody in order to be termed a good person.
No.6: Try to be generous with the available resources from the ministry to the Associates under your domain. This will earn you goodwill and good friendship.
No: 7: Do your best to be open as much as possible. You will avoid possible misconceptions and its variant consequences.
No. 8: Be a man of your word. Live by your example.
No. 9: Show understanding, empathy and compassion in matters affecting your Associates whether it involves them as a person or extended family.
No.10: Do not deprive your Associates of their basic rights and privileges such as feeding, monthly allowance and maintenance of their cars etc.

HOW TO ACHIEVE SUCCESS AND HAPPINESS IN THE PRIESTHOOD …Richard J. Kleissler; Ed. S. Psychotherapist and former Seminarian

1.Be a man of prayer; without this you will be an empty suit!
2.Be kind, be kind, be kind and throw in a good dose of compassion; people will love you for it and find you very approachable.
3.Like Pope Francis, reach out to the poor, the sick, the lonely and show people respect and dignity. You will serve as an example of a Christ-like person.
4.Belong to a small group of fellow priests that meet on a regular basis. This will provide support and allow for an exchange of ideas and experiences.
5.Stay in contact with a small number of lay people, men and women; they can help you stay attuned to the real world of challenges and problems.
6.Do some reading each day to feed your mind, heart and soul.
7.Have at least one activity, hobby or interest that you enjoy to keep you feeling alive and alert.
8.Don’t take life too seriously; laugh often and easily; it will lift your spirit and the spirits of everyone with whom you come into contact.
9.Travel some and see how the other half lives; it will be interesting and enriching.
10.Make your homilies a mixture of solid spirituality, stories to illustrate a point and comedy.
11.Try to be a good person and not a perfect person. Be yourself, be able to laugh at yourself, and leave perfection to the dull, boring and scrupulous.


BIBLIOGRAPHY
Catechism of the Catholic Church, 1994 edition, Nairobi:
St. Paul’s Publication.
David P. O’Neill, 1968, The Sharing Community, Ohio: Pflaum Press.
Dean R. Hoge, 2002, The first five years of the Priesthood, Minnesota: The liturgical press.
Femi Ajakaye, 2016, Beyond Ideas, Ibadan: Y-Books. Festus Eriye, How bad is Nigeria?, The Nation, Wed, Feb., 5, 2025.
Alphonsus Okonkwo, 2005, The Mystery of the mother of God, Enugu: Snaap Press.
Francis Cardinal Arinze, 2013, At The Service Of Jesus The Good Shepherd, Abuja: CSN publications.
John Burke, 2000, The Parish, Society of African Mission Press.
Loughlan Sofield, S. T. Donald H. Kuhn, 2010, The Collaborative leader, Indians: Ave Maria Press.
Lucius Iwejuru Ugorji, 2024, A Diamond Jubilee Message, Evangelizing with Joy: A Call to Ongoing Conversion and Self-Renewal, Owerri: Assumpta Press, Dec., 12.
Margaret Ghosn, 2014, Instrument of Your Peace, Mumbai: St Paul’s Press.
Michael Bush, 2022, “When Right Is Wrong”, Daily Sun Newspaper, Oct. 10.
Michael Bush, 2023, “When Your Boss Ignores Your Calls”, Daily Sun Newspaper, Sept. 4.
Michael Fallon, 2001, A Priest After My Own Heart, Mumbai: St Paul’s Press.
Ogundipe Joe Wale, 2007, Oyo: Soi-Ken Press, p. 6. Op. cit.
Pope Benedict xvi, 1991, Called to Communion, San Francisco: Ignatius Press.
Pope Benedict xvi, 2005, God Is Love, Kenya: Pauline Publications Africa.
Pope Benedict xvi, 2007, The Sacrament of Charity, Maryland: The Word Among Us Press.
Pope Francis, 2013, The Joy of the Gospel, U.S.A: Libreria Editrice Vaticana.
Pope Francis, 2020, On Fraternity and Social Friendship, Kenya: Pauline Publication.
Pope John Paul II, 2016, Letter To Brother Priests, Illinois: Midwest Theological Forum.
Barnabas Kyeah, 2010, A Guide to Parish Administration, Kumasi: Kumasi Catholic Press Ltd.

Robert Cardinal Sarah, 2017, The Power of Silence, San Francisco: Ignatius press.
Robert Cardinal Sarah, 2019, The Day is Now Far Spent, San Francisco: Ignatius press.
St. Joseph Cafasso, 1979, The Priest the Man of God, His dignity and duties, North Carolina: Tan Books.
Sunday Sun Newspaper, 2022, June 19.
Synod of Bishops, 2ndSpecial Assembly for Africa, The Church in Africa in Service to Reconciliation, Justice and Peace, Lineamenta, Vatican city: 2006.
The Code of Canon Law, Text and Commentary, ed. By James A. Coriden et. Al., 2000, Bangalore: Theological publications.
Vatican II, Vol. II Document on Ministerial Priesthood, Vatican II Council.


Ecce quam bonum et quam jucundum, habitare fratres in unum/ Behold how good and pleasant it is for brethren to dwell together in unity. Psalm 133:1