Optatam Totius: The Decree on the Training of Priests

By John Graveline, Director of Parish Life

June 14, 2026

“Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins . . . No one takes this honor upon himself but only when called by God . . . In the same way, it was not Christ who glorified himself in becoming high priest, but rather the one who said to him: ‘You are my son; this day I have begotten you;’ just as he says in another place: ‘You are a priest forever according to the order of Melchizedek.’”

Hebrews 5:1, 4-6

As we continue to reflect upon the documents of Vatican II at the beginning of the Year of the Holy Spirit, this week we explore The Decree on the Ministry and Life of Priests (also known by its Latin title Presbyterorum ordinis) and The Decree on the Training of Priests (Optatam Totius). These documents are best considered in light of Chapter III (“The Church is Hierarchical”) of The Dogmatic Constitution on the Church which we read a few weeks ago.

Priests, as co-operators in the bishop’s ministry, are “appointed…for the proper fulfillment of the apostolic mission that had been entrusted to it by Christ.” (Decree on the Ministry and Life of Priests, no. 2)

First, it might be good to note the historical context of the priesthood up to the time of Vatican II. In the early church, Jesus’ apostles were called to continue his ministry on earth after his Ascension, and in light of this mission Jesus gave them a share of his saving power through the Holy Spirit. (John 20:21-23) They in turn shared this mission and power with other men through the laying on of the apostle’s hands. (Acts 1:12-26) These “over-seers” (episkopoi in Greek) led the early Christian community in discernment, in teaching, and in liturgy. As they went forth in missionary journeys to the ends of the earth, they would leave “elders” (presbuteros in Greek) to minister in their name as they moved on to find more churches. (Acts 14:23, Titus 1:5) In English, the word priest is derived from the word presbyter. Priests, as co-operators in the bishop’s ministry, are “appointed in the order of the priesthood and co-workers of the episcopal order for the proper fulfillment of the apostolic mission that had been entrusted to it by Christ.” (Decree on the
Ministry and Life of Priests, no. 2)

After the fall of the Roman Empire, priesthood became by and large identified with the monasteries that kept literacy, culture, and government alive over vast areas as well as becoming central gathering spaces for liturgy and sacraments. Because most monasteries were single-sex communities where celibacy was practiced, this became more and more the norm for priests until the practice was made mandatory for Latin Rite priests around the year 1100.

In the 16th century, the Protestant reformers questioned the need for ordained priests to function as mediators between God and the individual Christian, thus severely downplaying the role of the priest in their theologies. For example, Martin Luther strongly emphasized the general priesthood of all baptized Christians at the expense of ordained priests. This also had implications for Eucharistic theology and sacramental theology generally. In response, the Catholic Church at the Council of Trent (1545-63) heavily emphasized the unique role of the ordained priesthood, especially in the liturgy. These years saw the founding of the first seminaries, institutions dedicated specifically to the education and formation of men for the priesthood. On one hand, this was a needed pastoral emphasis in light of the theologies dividing Christendom at that time, but after four centuries had fostered in some places an unhealthy clericalism, which overly separated the ordained clergy from the rest of the baptized faithful.

Vatican II sought to honor both the baptismal priesthood of all believers and the unique priesthood received through the Sacrament of Holy Orders.

Vatican II tried to overcome this by emphasizing a “both/and” approach to understanding the role of the priesthood in Christian life after centuries wherein “either/or” theologies seemed to dominate Christianity. Vatican II upheld the unique role of the ordained clergy in the life of the Church. Through their reception of the Sacrament of Holy Orders, priests “by the anointing of the Holy Spirit are signed with a special character and so are configured to Christ the priest in such a way that they are to act in the person of Christ the head . . . through the ministry of priests the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ the only mediator.” (Decree on the Ministry and Life of Priests, no. 2) At the same time, “still they are disciples of the Lord along with all the faithful . . . in common with all who have been reborn in the font of baptism, are brothers among brothers as members of the same Body of Christ which all are commanded to build up.” (Decree on the Ministry and Life of Priests, no. 9) Thus, Vatican II sought to honor both the baptismal priesthood of all believers and the unique priesthood received through the Sacrament of Holy Orders.

Although priests are ordained to assist the bishop in his role of teaching, leading, and sanctifying the faithful, Vatican II reminded them to carry the power of their ministry as a gift of Grace in a spirit of service, never in a self-serving manner, which can arise as a clericalist temptation, thus scandalizing the faithful. (John 13:3-15) Seminarians preparing for ordination to the priesthood “must clearly understand that it is not their lot in life to lord it over others and enjoy honors, but to devote themselves completely to the service of God and the pastoral ministry.” (Decree on the Training of Priests, no. 9)

“The duty of fostering vocations falls on the whole Christian community, and they should discharge it principally by living full Christian lives.” (Decree on the Training of Priests, no. 2)

We are currently still being guided by the Pastoral Plan of the Diocese of Saginaw, wherein Bishop Gruss has exhorted us to be a “Diocese on Mission.” The first pillar of the diocesan Pastoral Plan is to “Love and Support a Unified Presbyterate on Mission.” One way that we are answering this call is through prayer and creating a culture of priestly vocations. “The duty of fostering vocations falls on the whole Christian community, and they should discharge it principally by living full Christian lives.” (Decree on the Training of Priests, no. 2) Another way we answer this call is to show our appreciation for the sacrificial service of our priests, who put their entire lives at the service of spreading the Kingdom of God. Our diocese (and our parish!) has been so blessed by the service of our senior priests! Let us continue to pray for them and support all priests in their high calling.

This upcoming week, we will continue to reflect on the question “Who are we as a Church?” by reading the Vatican II document The Decree on the Pastoral Office of Bishops in the Church (also known by its Latin title Christus Dominus). Click here to read this document on the Vatican website.

John