The chapter concerning the spiritual formation of priests in the Decree on Priestly Training from the Second Vatican Council (Optatam totius, n. 8) starts with an often posed question concerning the fact that priests’ spiritual growth cannot consist in a monastic separation, but must be linked to pastoral and intellectual formation. The seminary’s declared formative objective is the development of a complete priestly personality, a theological training united to human maturation and consecration to God, as well as an experienced pastoral solicitude for others.

A personal union with God the Father, through the Son in the Holy Spirit is the most important element in priestly training. A priest’s entire existence must be permeated by a constant turning to God. For this reason, he is obliged to intimately observe the forms of devotion established by the Church: daily prayer, daily celebration of Mass and announcing the Word of God.

The Ecclesiology developed in Lumen Gentium is fundamental for priestly training. The priest is not part of a secular institution, but cooperates with the Church, which is a mystery, a sacrament. His office is not a function, but is linked to the Church’s sacramental redeeming service, which is "an instrument both of a very closely knit union with God and of the unity of the whole human race" (Lumen Gentium, Cf. no. 1). The vocation’s essential theological concept needs a fundamental training confronting the priest with current issues and those concerning human nature. For this reason, psychology and pedagogy are essential elements just as the use of philosophy is fundamental for the knowledge of truth. This is proved by carefully studying the work of Thomas Aquinas.

Among the theological subjects, exegesis is a priority. This must not be limited only to the revealing of spiritual and historical ideas, but must also be present in daily readings of the Scriptures as a formative element for a general attitude to life.

Systematic theology is an essential part of priestly training. Its range of subjects must penetrate in a speculative manner the overall content of the Revelation and develop in an intimate connection with it.

With these instruments, it is possible to achieve an important announcement, orientated towards humankind and the truth.