Pastores dabo vobis EN 51
51 Intellectual formation has its own characteristics, but it is also deeply connected with, and indeed can be seen as a necessary expression of, both human and spiritual formation: It is a fundamental demand of the human intelligence by which one "participates in the light of God's mind" and seeks to acquire a wisdom which in turn opens to and is directed toward knowing and adhering to God.(156)
The intellectual formation of candidates for the priesthood finds its specific justification in the very nature of the ordained ministry, and the challenge of the "new evangelization" to which our Lord is calling the Church on the threshold of the third millennium shows just how important this formation is. "If we expect every Christian," the synod fathers write, "to be prepared to make a defense of the faith and to account for the hope that is in us (cf. 1P 3,15), then all the more should candidates for the priesthood and priests have diligent care of the quality of their intellectual formation in their education and pastoral activity. For the salvation of their brothers and sisters they should seek an ever deeper knowledge of the divine mysteries."(157) The present situation is heavily marked by religious indifference, by a widespread mistrust regarding the real capacity of reason lo reach objective and universal truth, and by fresh problems and questions brought up by scientific and technological discoveries. It strongly demands a high level of intellectual formation, such as will enable priests to proclaim, in a context like this, the changeless Gospel of Christ and to make it credible to the legitimate demands of human reason. Moreover, there is the present phenomenon of pluralism, which is very marked in the field not only of human society but also of the community of the Church herself. It demands special attention to critical discernment: It is a further reason showing the need for an extremely rigorous intellectual formation.
These "pastoral" reasons for intellectual formation reconfirm what has been said above concerning the unity of the educational process in its diverse aspects. The commitment to study, which takes up no small part of the time of those preparing for the priesthood, is not in fact an external and secondary dimension of their human, Christian, spiritual and vocational growth. In reality, through study, especially the study of theology, the future priest assents to the word of God, grows in his spiritual life and prepares himself to fulfill his pastoral ministry. This is the many sided and unifying scope of the theological study indicated by the Council (158) and reproposed by the synod' s Instrumentum Laboris: "To be pastorally effective, intellectual formation is to be integrated with a spirituality marked by a personal experience of God. In this way a purely abstract approach to knowledge is overcome in favor of that intelligence of heart which knows how 'to look beyond,' and then is in a position to communicate the mystery of God to the people."(159)
156. Gaudium et Spes, GS 15.
157. Proposition 26.
158. Optatam Totius, OT 16.
159. Instrumentum Laboris, 39.
52 A crucial stage of intellectual formation is the study of philosophy, which leads to a deeper understanding and interpretation of the person, and of the person's freedom and relationships with the world and with God. A proper philosophical training is vital, not only because of the links between the great philosophical questions and the mysteries of salvation which are studied in theology under the guidance of the higher light of faith,(160) but also vis - a - vis an extremely widespread cultural situation which emphasizes subjectivism as a criterion and measure of truth: Only a sound philosophy can help candidates for the priesthood to develop a reflective awareness of the fundamental relationship that exists between the human spirit and truth, that truth which is revealed to us fully in Jesus Christ. Nor must one underestimate the importance of philosophy as a guarantee of that "certainty of truth" which is the only firm basis for a total giving of oneself to Jesus and to the Church. It is not difficult to see that some very specific questions, such as that concerning the priest's identity and his apostolic and missionary commitment, are closely linked to the question about the nature of truth, which is anything but an abstract question: If we are not certain about the truth, how can we put our whole life on the line, how can we have the strength to challenge others' way of living?
Philosophy greatly helps the candidate to enrich his intellectual formation in the "cult of truth," namely, in a kind of loving veneration the truth, which leads one to recognize that the truth is not created or measured by man but is given to man as a gift by the supreme truth, God; that, albeit in a limited way and often with difficulty, human reason can reach objective and universal truth, even that relating to God and the radical meaning of existence; and that faith itself cannot do without reason and the effort of "thinking through" its contents, as that great mind Augustine bore witness: "I wished to see with my mind what I have believed, and I have argued and labored greatly."(161)
For a deeper understanding of man and the phenomena and lines of development of society, in relation to a pastoral ministry which is as "incarnate" as possible, the so - called "human sciences" can be of considerable use, sciences such as sociology, psychology, education, economics and politics, and the science of social communication. Also in the precise field of the positive or descriptive sciences, these can help the future priest prolong the living "contemporaneousness" of Christ. As Paul VI once said, "Christ became the contemporary of some men and spoke their language. Our faithfulness to him demands that this contemporaneousness should be maintained."(162)
160. Cf. Congregation for Catholic Education, Letter to Bishops De necessitate Philosophiae studia in Seminariis impensius promovendi (Jan. 20, 1972).
161. "Desideravi intellectu videre quod credidi, et multum disputavi et laboravi," De Trinitate XV, 28: CCL 50/A, 534.
162. Paul VI, Address to the participants in the 21st Italian Biblical Week (Sept. 25, 1970): AAS 62, (1970), 618.
53 The intellectual formation of the future priest is based and built above all on the study of sacred doctrine, of theology The value and genuineness of this theological formation depend on maintaining a scrupulous respect for the nature of theology. The synod fathers summarized this as follows: "True theology proceeds from the faith and aims at leading to the faith.(163) This is the conception of theology which has always been put forward by the Church and, specifically, by her magisterium. This is the line followed by the great theologians who have enriched the Church's thinking down the ages. St. Thomas is extremely clear when he affirms that the faith is as it were the habitus of theology, that is, its permanent principle of operation,(164) and that the whole of theology is ordered to nourishing the faith.(165)
The theologian is therefore, first and foremost, a believer, a person of faith. But the theologian is a believer who asks himself questions about his own faith (fides quaerens intellectum), with the aim of reaching a deeper understanding of the faith itself. The two aspects (of faith and mature reflection) are intimately connected, intertwined: Their intimate coordination and interpenetration are what make for true theology and as a result decide the contents, modalities and spirit according to which the sacred doctrine (sacra doctrinal) is elaborated and studied.
Moreover, since the faith, which is the point of departure and the point of arrival of theology, brings about a personal relationship between the believer and Jesus Christ in the Church, theology also has intrinsic Christological and ecclesial connotations, which the candidate to the priesthood should take up consciously, not only because of what they imply for his personal life but also inasmuch as they affect his pastoral ministry. If our faith truly welcomes the word of God, it will lead to a radical "yes" on the part of the believer to Jesus Christ, who is the full and definitive Word of God to the world (cf. Heb. 1:1ff.). As a result, theological reflection is centered on adherence to Jesus Christ, the wisdom of God: Mature reflection has to be described as a sharing in the "thinking" of Christ (cf. 1Co 2,16) in the human form of a science (scientia fidei): At the same time, faith inserts believers in the Church and makes them partake in the life of the Church as a community of faith. Hence theology has an ecclesial dimension, because it is a mature reflection on the faith of the Church by the theologian who is a member of the Church.(166)
These Christological and ecclesial dimensions which are connatural to theology, while they help candidates for the priesthood grow in scientific precision, will also help them develop a great and living love for Jesus Christ and for his Church. This love will both nourish their spiritual life and guide them to carry out their ministry with a generous spirit. This was what the Second Vatican Council had in mind when it called for a revision of ecclesiastical studies, with a view to "a more effective coordination of philosophy and theology so that they supplement one another in reveling to the minds of the students with ever - increasing clarity the mystery of Christ, which affects the whole course of human history, exercises an unceasing influence on the Church and operates mainly through the ministry of the priest."(167)
Intellectual formation in theology and formation in the spiritual life, in particular the life of prayer, meet and strengthen each other, without detracting in any way from the soundness of research or from the spiritual tenor of prayer. St. Bonaventure reminds us: "Let no one think that it is enough for him to read if he lacks devotion, or to engage in speculation without spiritual Joy, or to be active if he has no piety, or to have knowledge without charity, or intelligence without humility, or study without God's grace, or to expect to know himself if he is lacking the infused wisdom of God."(168)
163. Proposition 26.
164. "Fides, quae est quasi habitus theologiae": In Lib. Boethii de Trinitate, V, 4 ad 8.
165. Cf. St. Thomas, In I Sentent. Prolog., q. l, a. 1-5.
166. Cf. Congregation for the Doctrine of the Faith, Instruction on the Ecclesial Vocation of the Theologian Donum Veritatis (May 24, 1990), 11; 40: AAS 82 (1990), 1554-1555; 1568-1569.
167. Optatam Totius, OT 14.
168. Itinerarium mentis in Deum, Prol., 4: Opera Omnia, Tomus V, Ad Aquas Claras 1891, 296.
54 Theological formation is both complex and demanding. It should lead the candidate for the priesthood to a complete and unified vision of the truths which God has revealed in Jesus Christ and of the Church's experience of faith. Hence the need both to know "all" the Christian truths, without arbitrarily selecting among them, and to know them in an orderly fashion. This means the candidate needs to be helped to build a synthesis which will be the result of the contributions of the different theological disciplines, the specific nature of which acquires genuine value only in their profound coordination.
In reflecting maturely upon the faith, theology moves in two directions. The first is that of the study of the word of God: the word set down in holy writ, celebrated and lived in the living tradition of the Church, and authoritatively interpreted by the Church's magisterium. Hence the importance of studying sacred Scripture "which should be the soul, as it were, of all theological (169) the Fathers of the Church, the liturgy, the history of the Church and the teachings of the magisterium. The second direction is that of the human person, who converses with God: the person who is called "to believe," "to live," "to communicate" to others the Christian faith and outlook. Hence the study of dogmatic and moral theology, of spiritual theology, of canon law and of pastoral theology.
Because of its relationship to the believer, theology is led to pay particular attention both to the fundamental and permanent question of the relationship between faith and reason and to a number of requirements more closely related to the social and cultural situation of today. In regard to the first we have the study of fundamental theology, whose object is the fact of Christian revelation and its transmission in the Church. In regard to the second we have disciplines which have been and are being developed as responses to problems strongly felt nowadays. This is true of the study of the Church's social doctrine which "belongs to the field...of theology and, in particular, of moral theology"(170) and is to be counted among the "essential components" of the "new evangelization," of which it is an instrument.(171) This is likewise true of the study of missiology, ecumenism, Judaism, Islam and other religions.
169. Optatam Totius, OT 16.
170. Encyclical letter Sollicitudo Rei Socialis (Dec. 30, 1987) SRS 41: AAS 80 (1988), 571.
171. Cf. Encyclical letter Centesimus Annus (May 1,1991), CA 54: AAS 83 (1991),859-860.
55 Theological formation nowadays should pay attention to certain problems which not infrequently raise difficulties, tensions and confusion within the life of the Church. One can think of the relationship between statements issued by the magisterium and theological discussion, a relationship which does not always take the shape it ought to have, that is, within a framework of cooperation. It is indeed true that the living magisterium of the Church and theology, while having different gifts and functions, ultimately have the same goal: preserving the People of God in the truth which sets free and thereby making them 'a light to the nations.' This service to the ecclesial community brings the theologian and the magisterium into a mutual relationship. The latter authentically teaches the doctrine of the apostles. And, befitting from the work of theologians, it refutes objections to and distortions of the faith, and promotes, with the authority received from Jesus Christ, new and deeper comprehension, clarification and application of revealed doctrine. Theology - for its part - gains, by way of reflection, an ever deeper understanding of the word of God found in the Scripture and handed on faithfully by the Church's living tradition under the guidance of the magisterium. Theology strives to clarify the teaching of revelation with regard to reason and gives it finally an organic and systematic form."(172) When, for a number of reasons, this cooperation is lacking, one needs to avoid misunderstandings and confusion, and to know how to distinguish carefully "the common teaching of the Church from the opinions of theologians and from tendencies which quickly pass (the called trends) There is no "parallel" magisterium, for the one magisterium is that of Peter and the apostles, the pope and the bishops.(171)
Another problem, which is experienced especially when seminary studies are entrusted to academic institutions, is that of the relationship between high scientific standards in theology and its pastoral aim. This raises the issue of the pastoral nature of theology. It is a question, really, of two characteristics of theology and how it is to be taught, which are not only not opposed to each other, but which work together, from different angles, in favor of a more complete "understanding of the faith." In fact the pastoral nature of theology does not mean that it should be less doctrinal or that it should be completely stripped of its scientific nature. It means, rather, that it enables future priests to proclaim the Gospel message through the cultural modes of their age and to direct pastoral action according to an authentic theological vision. Hence, on the one hand, a respectful study of the genuine scientific quality of the individual disciplines of theology will help provide a more complete and deeper training of the pastor of souls as a teacher of faith; and, on the other hand, an appropriate awareness that there is a pastoral goal in view will help The serious and scientific study of theology be more formative for future priests.
A further problem that is strongly felt these days is the demand for the evangelization of cultures and the inculturation of the message of faith. An eminently pastoral problem, this should enter more broadly and carefully into the formation of the candidates to the priesthood: In the present circumstances in which, in a number of regions of the world, the Christian religion is considered as something foreign to cultures (be they ancient or modern), it is very important that in the whole intellectual and human formation the dimension of inculturation be seen as necessary and essential."(175) But this means we need a genuine theology, inspired by the Catholic principles on inculturation. These principles are linked with the mystery of the incarnation of the word of God and with Christian anthropology, and thus illumine the authentic meaning of inculturation. In the face of all the different and at times contrasting cultures present in the various parts of the world, inculturation seeks to obey Christ's command to preach the Gospel to all nations even unto the ends of the earth. Such obedience does not signify either syncretism or a simple adaptation of the announcement of the Gospel, but rather the fact that the Gospel penetrates the very life of cultures, becomes incarnate in them, overcoming those cultural elements that are incompatible with the faith and Christian living, and raising their values to the mystery of salvation which comes from Christ.(176) The problem of inculturation can have a particularly great interest when the candidates to the priesthood are themselves coming from indigenous cultures. In that case, they will need to find suitable ways of formation, both to overcome the danger of being less demanding and to strengthen their weaker education in human, Christian and priestly virtues, and also to make proper use of the good and genuine elements of their own cultures and traditions.(177)
172. Donum Veritatis, 21.
173. Proposition 26.
174. For example, St. Thomas Aquinas wrote: "We have to be more on the side of the authority of the Church than on that of Augustine or Jerome, or any other doctor" (Summa Theol. II-II 10,12). And again: "No one can shield himself with the authority of Jerome or Augustine or any other doctor against the authority of Peter" (ibid. I-II 11,2 ad 3).
175. Proposition 32.
176. Cf. Redemptoris Missio, RMi 67.
177. Cf. Proposition 32.
56 Following the teaching and the indications of the Second Vatican Council and their application in the Ratio Fundamentalis Institutionis Sacerdotalis, the Church decided upon a vast updating of the teaching of the philosophical and especially theological disciplines in seminaries. This updating, which in some cases still needs amendments and developments, has on the whole helped to make the education available a more effective medium for intellectual formation. In this respect "the synod fathers have confirmed once again, frequently and clearly, the need - indeed the urgency - to put the basic study plan both the general one which applies to the Church worldwide, and those of the individual nations or episcopal conferences) into effect in seminaries and in houses of formation."(178)
It is necessary to oppose firmly the tendency to play down the seriousness of studies and the commitment to them. This tendency is showing itself in certain spheres of the Church, also as a consequence of the insufficient and defective basic education of students beginning the philosophical and theological curriculum. The very situation of the Church today demands increasingly that teachers be truly able to face the complexity of the times and that they be in a position to face competently, with clarity and deep reasoning, the questions about meaning which are put by the people of today, questions which can only receive full and definitive reply in the Gospel of Jesus Christ.
178. Proposition 27.
57 The whole formation imparted to candidates for the priesthood aims at preparing them to enter into communion with the charity of Christ the good shepherd. Hence their formation in its different aspects must have a fundamentally pastoral character. The Council's decree Optatam Totius states so clearly when speaking of major seminaries; "The whole training of the students should have as its object to make them true shepherds of souls after the example of our Lord Jesus Christ, teacher, priest and shepherd. Hence, they should be trained for the ministry of he word so that they may gain an ever - increasing understanding of the revealed word of God, making it their own by meditation and giving it expression in their speech and in their lives. They should be trained for the ministry of worship and sanctification so that by prayer and the celebration of the sacred liturgical functions they may carry on the work of salvation through the eucharistic sacrifice and the sacraments. They should be trained to undertake the ministry of the shepherd, that they may know how to represent Christ to humanity, Christ who 'did not come to have service done to him but to serve others and to give his life as a ransom for the lives of many ' (Mc 10,45 Jn 1 Jn 3,12-17), and that they may win over many by becoming the servants of all (1Co 9,19)."(179) The Council text insists upon the coordination of the different aspects of human, spiritual and intellectual formation. At the same time it stresses that they are all directed to a specific pastoral end. This pastoral aim ensures that the human, spiritual and intellectual formation has certain precise content and characteristics; it also unifies and gives specificity to the whole formation of future priests.
Like all other branches of formation, pastoral formation develops by means of mature reflection and practical application, and it is rooted in a spirit, which is the hinge of all and the force which stimulates it and makes it develop.
It needs to be studied therefore as the true and genuine theological discipline that it is; pastoral or practical theology. It is a scientific reflection on the Church as she is built up daily, by the power of the Spirit, in history; on the Church as the "universal sacrament of salvation,"(180) as a living sign and instrument of the salvation wrought by Christ through the word, the sacraments and the service of charity. Pastoral theology is not just an art. Nor is it a set of exhortations, experiences and methods. It is theological in its own right, because it receives from the faith the principles and criteria for the pastoral action of the Church in history, a Church that each day "begets" the Church herself, to quote the felicitous expression of the Venerable Bede: "Nam et Ecclesia quotidie gignit Ecclesiam."(181) Among these principles and criteria, one that is specially important is that of the evangelical discernment of the socio - cultural and ecclesial situation in which the particular pastoral action has to be carried out.
The study of pastoral theology should throw light upon its practical application through involvement in certain pastoral services which the candidates to the priesthood should carry out, with a necessary progression and always in harmony with their other educational commitments. It is a question of pastoral "experiences," which can come together in a real program of "pastoral training," which can last a considerable amount of time and the usefulness of which will itself need to be checked in an orderly manner.
Pastoral study and action direct one to an inner source, which the work of formation will take care to guard and make good use of: This is the ever - deeper communion with the pastoral charity of Jesus, which - just as it was the principle and driving force of his salvific action - likewise, thanks to the outpouring of the Holy Spirit in the sacrament of orders, should constitute the principle d driving force of the priestly ministry. It is a question of a type of formation meant not only to ensure scientific, pastoral competence and practical skill, but also and especially a way of being in communion with the very sentiments and behavior of Christ the good shepherd: "Have this mind among yourselves, which is yours in Christ Jesus" (Ph 2,5).
179. Optatam Totius, OT 4.
180. Lumen Gentium, LG 48.
181. Explanatio Apocalypsis, lib. II, 12: PL 93, 166.
58 And so pastoral formation certainly cannot be reduced to a mere apprenticeship, aiming to make the candidate familiar with some pastoral techniques. The seminary which educates must seek really and truly to initiate the candidate into the sensitivity of being a shepherd, in the conscious and mature assumption of his responsibilities, in the interior habit of evaluating problems and establishing priorities and looking for solutions on the basis of honest motivations of faith and according to the theological demands inherent in pastoral work.
Thanks to an initial and gradual experience of ministry, future priests will be able to be inserted into the living pastoral tradition of their particular church. They will learn to open the horizon of their mind and heart to the missionary dimension of the Church's life. They will get practice in some initial forms of cooperation with one another and with the priests alongside whom they will be sent to work. These priests have a considerably important role, in union with the seminary program, in showing the candidates how they should go about pastoral work.
When it comes to choosing places and services in which candidates can obtain their pastoral experience, the parish should be given particular importance(182) for it is a living cell of local and specialized pastoral work in which they will find themselves faced with the kind of problems they will meet in their future ministry. The synod fathers have proposed a number of concrete examples such as visits to the sick; caring for immigrants, refugees and nomads; and various social works which can be expressions of charitable zeal. Specifically, they write: "The priest must be a witness of the charity of Christ himself who 'went about doing good' (Ac 10,38). He must also be a visible sign of the solicitude of the Church who is mother and teacher. And given that man today is affected by so many hardships, especially those who are sunk in inhuman poverty, blind violence and unjust power, it is necessary that the man of God who is to be equipped for every good work (cf. 2Tm 3,17) should defend the rights and dignity of man. Nevertheless, he should be careful not to adopt false ideologies, nor should he forget, as he strives to promote its perfecting, that the only redemption of the world is that effected by the cross of Christ."(183)
These and other pastoral activities will teach the future priest to live out as a "service" his own mission of "authority" in the community, setting aside all attitudes of superiority or of exercising a power if it is not simply that which is justified by pastoral charity.
If the training is to be suitable, the different experiences which candidates for the priesthood have should assume a clear "ministerial" character and should be intimately linked with all the demands that befit preparation to the priesthood and (certainly not neglecting their studies) in relation to the services of the proclamation of the word, of worship and of leadership. These services can become a specific way of experiencing the ministries of lector, acolyte and deacon.
182. Cf. Proposition 28.
183. Ibid.
59 Since pastoral action is destined by its very nature to enliven the Church, which is essentially "mystery," "communion" and "mission," pastoral formation should be aware of and should live these ecclesial aspects in the exercise of the ministry.
Of fundamental importance is awareness that the Church is a "mystery," that is, a divine work, fruit of the Spirit of Christ, an effective sign of grace, the prescience of the Trinity in the Christian community. This awareness, while never lessening the pastor's genuine sense of responsibility, will convince him that the Church grows thanks to the gratuitous work of the Spirit and that his service - thanks to the very grace of God that is entrusted to the free responsibility of man - is the Gospel service of the "unworthy servant" (cf. Lc 17,10).
Awareness of the Church as "communion" will prepare the candidate for the priesthood to carry out his pastoral work with a community spirit, in heartfelt cooperation with the different members of the Church: priests and bishop, diocesan and religious priests, priests and lay people. Such a cooperation presupposes a knowledge and appreciation of the different gifts and charisms, of the diverse vocations and responsibilities which the Spirit offers and entrusts to the members of Christ's body. It demands a living and precise consciousness of one's own identity in the Church and of the identity of others. It demands mutual trust, patience, gentleness and the capacity for understanding and expectation. It finds its roots above all in a love for the Church that is deeper than love for self and the group or groups one may belong to. It is particularly important to prepare future priests for cooperation with the laity. The Council says: "They should be willing to listen to lay people, give brotherly consideration to their wishes and recognize their experience and competence in the different fields of human activity. In this way they will be able to recognize with them the signs of the times."(184) The recent synod too has insisted upon pastoral solicitude for the laity: "The student should become capable of proposing and introducing the lay faithful, the young especially, to the different vocations (marriage, social services, apostolate, ministries and other responsibilities in pastoral activity, the consecrated life, involvement in political and social leadership, scientific research, teaching). Above all it is necessary that he be able to teach and support the laity in their vocation to be present in and to transform the world with the light of the Gospel, by recognizing this task of theirs and showing respect for it."(185)
Lastly, awareness of the Church as a "missionary" communion will help the candidate; for the priesthood to love and live the essential missionary dimension of the Church and her different pastoral activities. He should be open and available to all the possibilities offered today for the proclamation of the Gospel, not forgetting the valuable service which can and should be given by the media.(186) He should prepare himself for a ministry which may mean in practice that his readiness to follow the indications of the Holy Spirit and of his bishop will lead him to be sent to preach the Gospel even beyond the frontiers of his own country.(187)
184. Presbyterorum Ordinis, PO 9; cf. Christifideles Laici, CL 61.
185. Proposition 28.
186. Cf. ibid.
187. Cf. Redemptoris Missio, RMi 67-68.
60 The need for the major seminary - and by analogy for the religious house - for the formation of candidates for priesthood, was affirmed with authority by the Second Vatican Council (188) and has been reaffirmed by the synod as follows: "The institution of the major seminary, as the best place for formation, is to be certainly reaffirmed as the normal place, in the material sense as well, for a community and hierarchical life, indeed as the proper home for the formation of candidates for the priesthood, with superiors who are truly dedicated to this service. This institution has produced many good results down the ages and continues to do so all over the world."(189) The seminary can be seen as a place and a period in life. But it is above all an educational community in progress: It is a community established by the bishop to offer to those called by the Lord to serve as apostles the possibility of re - living the experience of formation which our Lord provided for the Twelve. In fact, the Gospels present a prolonged and intimate sharing of life with Jesus as a necessary premise for the apostolic ministry. Such an experience demands of the Twelve the practice of detachment in a particularly clear and specific fashion, a detachment that in some way is demanded of all the disciples, a detachment from their roots, from their usual work, from their nearest and dearest (cf. Mk. Mc 1,16-20 Mc 10,28 Lc 9,23). On several occasions we have referred to the Marcan tradition which stresses the deep link that unites the apostles to Christ and to one another: Before being sent out to preach and to heal, they are called "to be with him" (Mc 3,14).
In its deepest identity the seminary is called to be, in its own way, a continuation in the Church of the apostolic community gathered about Jesus, listening to his word, proceeding toward the Easter experience, awaiting the gift of the Spirit for the mission. Such an identity constitutes the normative ideal which stimulates the seminary in the many diverse forms and varied aspects which it assumes historically as a human institution, to find a concrete realization, faithful to the Gospel values from which it takes its inspiration and able to respond to the situations and needs of the times.
The seminary is, in itself, an original experience of the Church's life. In it the bishop is present through the ministry of the rector and the service of co - responsibility and communion fostered by him with the other teachers, for the sake of the pastoral and apostolic growth of the students. The various members of the seminary community, gathered by the Spirit into a single brotherhood, cooperate, each according to his own gift in the growth of all in faith and charity so that they may prepare suitably for the priesthood and so prolong in the Church and in history the saving presence of Jesus Christ, the good shepherd.
The human point of view, the major seminary should strive to become "a community built on deep friendship and charity so that it can be considered a true family living in joy."(190) As a Christian institution, the seminary should become - as the synod fathers continue - an "ecclesial community," a "community of the disciples of the Lord in which the one same liturgy (which imbues life with a spirit of prayer) is celebrated; a community molded daily in the reading and meditation of the word of God and with the sacrament of the Eucharist, and in the practice of fraternal charity and justice; a community in which, as its life and the life each of its members progresses, there shine forth the Spirit of Christ and love for the Church."(191) This ecclesial aspect of the seminary is confirmed and concretized by the fathers when they add: "As an ecclesial community, be it diocesan or interdiocesan, or even religious, the seminary should nourish the meaning of communion between the candidates and their bishop and presbyterate, in such a way that they share in their hopes and anxieties and learn to extend this openness to the needs of the universal Church."(192)
It is essential for the formation of candidates for the priesthood and the pastoral ministry, which by its very nature is ecclesial, that the seminary should be experienced not as something external and superficial, or simply a place in which to live and study, but in an interior and profound way. It should be experienced as a community, a specifically ecclesial community, a community that relives the experience of the group of Twelve who were united to Jesus.(193)
188. Optatam Totius, OT 4.
189. Proposition 20.
190. Ibid.
191. Ibid.
192. Ibid.
193. Cf. Address to the students and former students of the Almo Collegio Capranica (Jan. 21, 1983): Insegnamenti VI/ 1(1983), 173-178.
61 The seminary is, therefore, an educational ecclesial community, indeed a particular educating community. And it is the specific goal which determines its physiognomy: the vocational accompanying of future priests, and therefore discernment of a vocation; the help to respond to it and the preparation to receive the sacrament of orders with its own graces and responsibilities, by which the priest is configured to Jesus Christ head and shepherd and is enabled and committed to share the mission of salvation in the church and in the world.
Inasmuch as it is an educating community, the seminary and its entire life - in all its different expressions - is committed to formation, the human, spiritual, intellectual and pastoral formation of future priests. Although this formation has many aspects in common with the human and Christian formation of all the members of the Church, it has, nevertheless, contents, modalities and characteristics which relate specifically to the aim of preparation for the priesthood.
The content and form of the educational work require that the seminary should have a precise program, a program of life characterized by its being organized and unified, by its being in harmony or correspondence with one aim which justifies the existence of the seminary: preparation of future priests.
In this regard, the synod fathers write: "As an educational community, (the seminary) should follow a clearly defined program which will have, as a characteristic, a unity of leadership expressed in the figure of the rector and his cooperators, a consistency in the ordering of life, formational activity and the fundamental demands of community life, which also involves the essential aspects of the task of formation. This program should be at the service of the specific finality which alone justify the existence of the seminary, and it should do so without hesitation or ambiguity. That aim is the formation of future priests, pastors of the Church."(194) And in order to ensure that the programming is truly apt and effective, the fundamental outlines of the program will have to be translated into more concrete details, with the help of particular norms that are aimed at regulating community life, establishing certain precise instruments and timetables.
A further aspect is to be stressed here: The educational work is by its nature an accompanying of specific individual persons who are proceeding to a choice of and commitment to precise ideals of life. For this very reason, the work of education should be able to bring together into a harmonious whole a clear statement of the goal to be achieved, the requirement that candidates proceed seriously toward the goal, and third, attention to the "journeyer," that is, the individual person who is embarked on this adventure, and therefore attention to a series of situations, problems, difficulties and different rates of progress and growth. This requires a wise flexibility. And this does not mean compromising, either as regards values or as regards the conscious and free commitment of the candidates. What it does mean is a true love and a sincere respect for the person who, in conditions which are very personal, is proceeding toward the priesthood. This applies not only to individual candidates, but also to the diverse social and cultural contexts in which seminaries exist and to the different life histories which they have. In this sense the educational work requires continual renewal. The synod fathers have brought this out forcefully also when speaking about the structure of seminaries: "Without questioning the validity of the classical forms of seminaries, the synod desires that the work of consultation of the episcopal conferences on the present - day needs of formation should proceed as is established in the decree Optatam Totius (no. 1), and in the 1967 synod. The rationes of the different nations or rites should be revised where opportune whether on the occasion of requests made by the episcopal conferences or in relation to apostolic visitations of the seminaries of different countries, in order to bring into them diverse forms of formation that have proved successful, as well as to respond to the needs of people with so - called indigenous cultures, the needs of the vocations of adult men and the needs of vocations for the missions, etc."(195)
194. Proposition 20.
195. Ibid.
62 The purpose and specific educational form of the major seminary demand that candidates for the priesthood have a certain prior preparation before entering it. Such preparation, at least until a few decades ago, did not create particular problems. In those days most candidates to the priesthood came from minor seminaries, and the Christian life of the community offered all, in general, a suitable Christian instruction and education.
The situation in many places has changed. There is a considerable discrepancy between - on the one hand - the style of life and basic preparation of boys, adolescents and young men, even when they are Christians and at times have been involved in Church life, and - on the other hand - the style of life of the seminary with its formational demands.
In this context, together with the synod fathers I ask that there be a sufficient period of preparation prior to seminary formation: "It is a good thing that there be a period of human, Christian, intellectual and spiritual preparation for the candidates to the major seminary. These candidates should, however, have certain qualities: a right intention, a sufficient degree of human maturity, a sufficiently broad knowledge of the doctrine of the faith, some introduction into the methods of prayer and behavior in conformity with Christian tradition. They should also have attitudes proper to their regions, through which they can express their effort to find God and the faith (cf. Evangelii Nuntiandi, EN 48)."(196)
The "sufficiently broad knowledge of the doctrine of the faith" which the synod fathers mention is a primary condition for theology. It simply is not possible to develop an "intelligentia fidei" (an understanding of he faith), if the content of the "fides" is not known. Such a gap can be filled more easily when the forthcoming Universal Catechism appears.
While there is increasing consensus regarding the need for preparation prior to the major seminary, there are different ideas as to what such preparation should contain and what its characteristics should be: Should it be directed mainly to spiritual formation to discern the vocation or to intellectual and cultural formation? On the other hand, we cannot overlook the many and deep diversities that exist, not only among the individual candidates but also in the different regions and countries. This implies the need for a period of study and experimentation in order to define as clearly and suitably as possible the different elements of this prior preparation or "propaedeutic period": the duration, place, form, subject matter of this period, all of which will have to be coordinated with the subsequent years of formation offered by the seminary.
In this sense I take up and propose to the Congregation for Catholic Education a request expressed by the synod fathers: "The synod asks that the Congregation for Catholic Education gather all the information on experiments of such initial formation that have been done or are being done. At a suitable time, the congregation is requested to communicate its findings on this matter to the episcopal conferences."(197)
196. Proposition 19.
197. Ibid.
Pastores dabo vobis EN 51