How do I know whether I'm suited for being an order priest or a diocesan priest?

I’m happy to count among my friends Franciscans, Jesuits, Oblates, Paulists, Marists, and even the rare Camaldolese monk. I also know and love a small army of diocesan priests. I’ve often wondered why each one entered the ministry and, in particular, wound up in the “lifestyle” he currently enjoys. Because I’m curious and also pretty bold, I always ask.

Their candid replies have helped me appreciate the process of discernment, the power of the Spirit, and the beauty of personal testimony. Diocesan priests are characterized primarily by their priestly call to serve a specific community of faith. Their avenue of service is literally a geographic region—a diocese—and within that patch of land they pledge to pastor, preach, teach, and lead. Most diocesan priests talk about feeling called to serve in parishes, to lead the assembly at Mass, to share in the whole cycle of people’s lives from birth to death. They hope to minister in seasons of sorrow and joy to the love of God and the hope we bear in Jesus.

Priests who belong to a religious order may also feel the profound call to lead worship, preach, and teach. But they also speak of being powerfully drawn to a special charism or spiritual gift a particular religious community embodies. For example, Franciscans are noted for their commitment to poverty; Jesuits for their academic excellence; Paulists for their pioneering media-savvy; and monks to a life defined by prayer and silence.

Although diocesan priests may or may not share a residence with other priests, religious order priests are usually dedicated to a communal lifestyle by design. If you spiritually yearn for communal life or to serve in parish ministry, those promptings might be trusted as the guidance of the Holy Spirit.

But nearly every priest I know begins the story of his call with the story of another vocation: the priest he knew whose generous ministry first compelled him to draw more closely to a life of service. So priests of every variety and charism continue to give birth to the next generation of leaders.

Scripture
Psalm 110:4; 1 Corinthians 12:1-31; 1 Timothy 4:6-16; 2 Timothy 1:6-14; 4:1-5

Website
Look no further! You have arrived! See the many resources on the Vocation Network website for descriptions of religious communities of men and to take advantage of the Vocation Match.

Books
Paths of Love: The Discernment of Vocation According to Aquinas, Ignatius, and Pope John Paul II by Joseph Bolin (CreateSpace, 2008)
Diversity of Vocations by Marie Dennis (Orbis Books, 2008)

What do Catholics believe about scripture and tradition?

This question is a little like asking, "To whom must I listen: my mother or my father?" For those who view scripture and tradition to be separate—or even in opposition, the answer may be surprising. “Sacred tradition, sacred scripture, and the teaching authority of the church,” says Dei Verbum, the Second Vatican Council’s document on divine revelation, “are so linked and joined together that one cannot stand without the others.”

Let me ask the question in another way: Which came first, scripture or tradition? Our impulse is to answer, "Scripture, of course!" But in reality, tradition did. Where did scripture come from, after all? Centuries of prophets, sages, and evangelists wrote down the community's experience of God as it unfolded through revelation, ritual, and history. Lots of things got recorded, many of which are not included in our Bible today.

Which brings us to the second level of tradition: Some group of people had to sift through piles of traditions to determine which would be included in the "canon" of scripture (authoritative texts) and which would not be binding on the community for the future. Jewish teachers made that determination for the documents known as the Hebrew Bible or Old Testament. A later group of Christian leaders made that decision for what would become the New Testament. As Dei Verbum puts it, “Through . . . tradition the church's full canon of the sacred books is known.”

So in a nutshell, teachings became traditions and were later selected by leaders whose authority itself was determined by tradition. These leaders in turn shaped the scriptures we have today. In the most meaningful sense, then, scripture is the very heart of tradition.

To separate scripture from tradition as if they were alien concepts is to misunderstand the origin of scripture. If the Bible had dropped from the sky as is, cover to cover, you could talk about scripture as your sole authority. But without tradition, there would be no scripture, and the reading of scripture itself has contributed to ongoing development of tradition.

Scripture
Luke 4:16-21; John 1:1-5, 14; 1 Thessalonians 5:19-21; Hebrews 1:1-3; 4:12

Church document
The Dogmatic Constitution on Divine Revelation (Dei Verbum) of the Second Vatican Council

Book
Scripture in the Tradition: Milestones in Catholic Theology by Henri de Lubac (Crossroad, 2000)