PROGRAM FOR PRIESTLY FORMATION

Transcription

1 PROGRAM FOR PRIESTLY FORMATION

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3 PROGRAM FOR PRIESTLY FORMATION Canadian Conference of Catholic Bishops

4 Original revision approved by CCCB Plenary Meeting 19 October 1999 Submitted to Holy See for recognitio 27 October 1999 Modifications approved by CCCB Permanent Council November 2000 Resubmitted to Holy See 7 December 2000 Recognitio ad quinquennium received from Holy See 25 April 2001, subject to final modifications and submission of Ratio studiorum Final modifications approved by CCCB Permanent Council June 2001 Program for Priestly Formation Ratio Formationis Sacerdotalis Nationalis, Copyright Concacan Inc., All rights reserved. Canadian Conference of Catholic Bishops Publications Service 2500 Don Reid Drive Ottawa, Ontario K1H 2J2

5 Table of Contents Ratio Formationis Introduction 5 Chapter 1 The Canadian Context of the Program for Priestly Formation and the Nature of the Priesthood 7 Chapter 2 Preparation and Admission 14 Chapter 3 Integral Formation for Ministerial Priesthood 25 Chapter 4 The Agents Responsible for Fostering Vocations 41 Chapter 5 Ongoing Formation of Priests 45 Conclusion 47 Appendix 1 Ratio studiorum For English-Language seminaries In Canada 48

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7 INTRODUCTION Purpose 1. The present text of the Canadian Conference of Catholic Bishops replaces the former document The Program of Priestly Formation published in 1981 by the Conference. It follows the Apostolic Visitation of Canadian Seminaries and responds to the request for a revision as indicated in a letter dated May 16, 1996, to the President of the Canadian Conference of Catholic Bishops from the Prefect of the Congregation for Catholic Education. The revision strives to be in accord with Optatam Totius; the various Vatican documents on seminary formation, particularly the Post-Synodal Apostolic Exhortation Pastores Dabo Vobis; the Code of Canon Law and the recommendations in From Pain to Hope, published in 1992 by the Canadian Conference of Catholic Bishops, as well as in the 1996 report following the Apostolic Visitation of Canadian Seminaries. Objective 2. Faithful to the request of Pastores Dabo Vobis for priestly formation in circumstances of the present day (PDV, 2), this document outlines the basic principles and guidelines for the formation of candidates to the priesthood, particularly those called to live their priestly lives as diocesan priests in English-speaking Canada, so they may be adequately prepared to live their future pastoral ministry at the service of the Church in today s Canadian society. It also addresses the different agents involved in each diocese in the work of priestly vocation awareness and preparation for seminary entrance. In addition, it is offered to seminarians to help them to understand the principles and guidelines involved in their seminary formation. 5

8 Content 3. Called and gathered by God in the power of the Spirit and in the name of his Risen Son, the whole Church is sent into the world to proclaim the Good News of salvation in Jesus Christ. The ordained ministry exists to serve this life and mission of the Church. Therefore, to form candidates to the ministerial priesthood is to prepare them to fulfil, generously and truthfully, under the guidance of the Holy Spirit, that particular pastoral ministry which will be entrusted to them. The Program for Priestly Formation first situates the Canadian context in which, under God s grace, today s priest is called to minister, and goes on to define what is specific to the ordained ministry within and for the ministry of the whole Church (Chapter 1). It then considers the preparation and readiness of candidates for entrance into seminary formation (Chapter 2). Next, it presents the fundamental orientations that guide the formation of seminarians according to four principal dimensions: human, spiritual, intellectual and pastoral (Chapter 3). The final chapters outline the basic responsibilities of the different agents involved in the fostering of vocations and the formation of seminarians (Chapter 4), and conclude by offering basic guidelines for the ongoing formation of priests (Chapter 5). 6

9 1 The Canadian Context of the Program for Priestly Formation and the Nature of the Priesthood God always calls his priests from specific human and ecclesial contexts, which inevitably influence them; and to these same contexts the priest is sent for the service of Christ s Gospel. For this reason the Synod desired to contextualize the subject of priests, viewing it in terms of today s society and today s Church in preparation for the third millennium (Pastores Dabo Vobis, 5). I The Canadian Context 4. This program for the formation of priests in English-speaking Canada aims to be faithful to the Church s commitment to renewal as indicated by the Second Vatican Council and sensitive to the multicultural context of Canadian society. 5. While the deposit of faith, entrusted by Christ to the Church, is one and the same for all peoples, the manner of living the faith can be manifested differently among nations, and even within the regions of any one nation. In this light, the formation of priests intended for ministry in English-speaking Canada necessarily stems from a proper understanding of Canada s historical and cultural circumstances. Only in this way will the task of announcing the Gospel be fulfilled as well as it can be. A Coat of Many Colours 6. With its geographical vastness and varied topography the Atlantic, Arctic and Pacific Coasts, Canadian Shield, Laurentians, Prairies, Rockies, and Tundra of its very nature Canada nurtures diversity. 7. This territorial divergence has translated itself over the years into a mosaic of peoples who make up Canada. Economically, the diversity includes the fisher, logger, 7

10 farmer, miner, labourer and factory worker as well as those involved in the service industry, professional services and high-tech industries. Culturally, the diversity includes First Nations people, English, French and other Europeans, as well as immigrants from Asia, Africa, Central and South America, each with its own linguistic and cultural heritage. 8. This mosaic of peoples also finds its expression in the rich diversity of religious affiliation. While the great majority of Canadians are Christian, the Jewish and Muslim communities are also of significant size. Among Christians, nearly half of Canadians are Catholic (both Latin Rite and Eastern Rites) and the other half Protestant, with a notable number also of Eastern Orthodox. A number of the First Nations people are going back to many of their own spiritual traditions and views which adds another dimension to the theological and liturgical integration of so many religious traditions in the Canadian mosaic. Yet at the same time, as many as one Canadian in five is religiously indifferent or non-believing. Theological and Cultural Influences 9. Certain Western socio-cultural factors which challenge the Christian life are influential in the Canadian context. These include: A systematic undermining or rejection of moral and transcendent values A distorted sense of freedom, individualism and subjectivism A weakening of family and social values Consumerism and materialism A growing disrespect for the dignity of the human person as represented by the large number of abortions and the prominence in the media of endof-life issues. To address these concrete social and cultural influences, the Church clergy and laity is called to develop a much stronger and more zealous evangelizing and missionary thrust. In other words, the Church is called to shift from a maintenance to a mission stance. 10. With the Second Vatican Council, a new appreciation has arisen among Catholics in Canada lay, religious, and clergy of their active participation in the life and mission of the Church. Having been incorporated into Christ and his Church through baptism, the baptized share in various ways in the priestly work of Jesus Christ. 8

11 11. This heightened awareness within the Church in Canada has also been conditioned by many other theological and cultural influences, including: The desire for spiritual and religious experience The de facto extensive participation of laity in the overall life of the Church Higher levels of general education which call for a deeper and more comprehensive catechesis A strong sense of collaboration leading to increased cooperation in the governance of the Church at the parochial, diocesan, national and international levels The demands for accountability at all levels of society, resulting in the same demand on Church leaders An overall aging of the clergy, prompting an increase in programs which foster vocations and also the greater participation of religious and laity in leadership roles in many parishes and church programs A concern for equality, calling for a wider participation of laity, and especially women, in the Church s apostolate The historic and continuing dependence in Canada upon religious communities of men and women for pastoral ministry as well as in the field of Catholic education A renewed sense of identity among the First Nations people, requiring greater respect, understanding and attentiveness from the Church Greater globalization, resulting in an increased awareness to respond to the needs of the world outside Canada The multi-cultural dimension of Canada s people, awakening in the Church a pastoral sensitivity to minorities and to ecumenical and interfaith dialogue. 9

12 A Call for Canadian Formation 12. The formation of candidates for the priesthood does not take place in isolation but is conditioned, first, by the needs of the Christian community for which they are being prepared and, secondly, by the theological and cultural factors that shape the context in which the formation takes place. Therefore, Canadian candidates for the ministerial priesthood will be more effectively prepared for ministry when they possess a fundamental understanding that they are being formed for the Church in Canada; this does not, however, exclude an openness to the wider Church (see Can ). Such a vision duly and appropriately includes the principles and directions of both the universal Church and the Canadian Conference of Catholic Bishops. II The Nature and Ministry of the Priesthood 13. The teaching of the Second Vatican Council, which retrieved many elements of biblical imagery, has enriched the understanding of the nature of the ministerial priesthood. The Council situated its discussion of hierarchy and ministerial priesthood within a rich vision of Church as mystery (see Lumen Gentium, 1-8) and the People of God (see LG, 9-17). The publication in 1992 of the Apostolic Exhortation Pastores Dabo Vobis reflects the reception of the teaching of the Council. This present program for priestly formation especially draws on the language, teaching, principles and directives of that Exhortation. The nature of the priesthood flows from the unique and eternal priesthood of Jesus Christ. In his words and deeds, Jesus Christ, whom the Father sanctified and sent into the world (John 10:6), uniquely brought humanity the love of the Father. In his sacrificial death and resurrection, he is the supreme and unique priest. Through the waters of baptism and by the power of the Holy Spirit, all the faithful share in the unique priesthood of Christ, in his glorification of the Father and in his mission to the world. While all the baptized participate in the priesthood of Christ, Christ calls some to share through Holy Orders so that they are configured to Christ to act in his person. Though they differ from each other in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless ordered one to another (LG, 10) Pastores Dabo Vobis speaks of the fundamentally relational dimension of priestly identity (12) and affirms the relationship of ministerial priesthood to the life of the Triune God, to the Son in the person of the Risen Christ, to the entire People of God, and to the bishop and presbyterate. The call of the Second Vatican Council for all the faithful to be involved in mission has in turn drawn attention to the great and rich variety of the gifts of the Spirit among the entire People of God, directed to

13 the service both of the Church and of the world. The Pauline teaching on the variety of the gifts of the Spirit at the service of the Church undergirds this vision. Present practice in Canada provides abundant evidence of the ministry of laity in the world and also lay ministries within the Church. This awakening creates a pastoral context for a renewed operative understanding of ministerial priesthood. 15. The identity, nature and mission of the ministerial priesthood are in relation to the Triune God. As Pastores Dabo Vobis states: It is within the Church s mystery, as a mystery of Trinitarian communion in missionary tension, that every Christian identity is revealed, and likewise the specific identity of the priest and his ministry (12). 16. In Christological terms, Pastores Dabo Vobis affirms that the priest s fundamental relationship is to Jesus Christ, Head and Pastor (see PDV, 16). This foundational principle defines that relationship in terms of configuration, image and sacramentality. Indeed, the priest, by virtue of the consecration which he receives in the Sacrament of Orders, is sent forth by the Father through the mediatorship of Jesus Christ, to whom he is configured in a special way as Head and Shepherd of his people, in order to live and work by the power of the Holy Spirit in service of the Church and for the salvation of the world (PDV, 12). 17. In ecclesiological terms, Pastores Dabo Vobis affirms the foundational nature and mission of the ministerial priesthood as follows:... the nature and mission of the ministerial priesthood cannot be defined except through this multiple and rich interconnection of relationships which arise from the Blessed Trinity and are prolonged in the communion of the Church, as a sign and instrument of Christ, of communion with God and of the unity of all humanity. In this context the ecclesiology of communion becomes decisive for understanding the identity of the priest, his essential dignity, and his vocation and mission among the People of God and in the world (12). 18. The identity, nature and mission of the ministerial priesthood are further described in Pastores Dabo Vobis (26) in terms of the threefold ministry of word, sacrament and pastoral charity. 11

14 19. The ministry of the word reveals itself in the relationship of the priest to the word of God spoken among the People of God, enabling them to be prophets in the world. Presbyterorum Ordinis affirms that priests, as co-workers with their bishops, have as their primary duty the proclamation of the Gospel of God to all (see PO, 4). For priests to be faithful to the proclamation of the Gospel in preaching, catechetics and education, they require an intimate, contemplative and scholarly knowledge of the Sacred Scriptures and Tradition, as well as hearts and minds attuned to the joys and sorrows of men and women today. 20. The ministry of sacrament reveals itself in the priest s ministry of sanctifying the faithful, notably as he functions as primary celebrant or leader of liturgical celebrations. There, acting in the person of Christ and proclaiming his mystery, he joins the offering of the faithful to the sacrifice of their Head (see LG, 28). Signed with the sacramental character of Holy Orders and thus configured to Christ, he acts in the person of Christ the Head in the one sacrifice of Christ as represented in the Eucharist, in the forgiveness of sins and in other sacramental celebrations with and for the community. This emphasis has key implications for the daily life of priests. Priests by their study of theology must be prepared to perceive and express clearly their constitutive place for the fullness of the sacramental action of the assembly. 21. The ministry of pastoral charity reveals itself as leadership of the priest in the service of the Church, which is itself called to be a pastoral servant. Priests exercise this shepherding office because of the sacramental character uniting them to the priesthood of Christ, the Good Shepherd. With this spiritual authority priests lead the People of God, build up the Church and proclaim in a missionary spirit the Gospel (see PO, 6). Constant in this aspect is the role of leader, whom the Gospel requires to be servant: Whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all (Mk ). Ministerial priesthood seeks to awaken and to recognize the gifts of all, to create the communion and collaboration of all, for the establishment of the Kingdom of God. In our times, the exercise of presbyteral leadership must be attentive to the values of subsidiarity, collaboration, equality and freedom. These values can be integrated with appropriate Gospel wisdom and truth in the witness of presbyteral service and leadership. The first place for priests to test these values is in their relationship to their bishops and among themselves. 22. Pastores Dabo Vobis also speaks of the relationship of the priest to the bishop and presbyterate. The ministry of priests is above all communion and a responsible and necessary cooperation with the Bishop s ministry, in 12

15 concern for the universal Church and for the individual particular Churches, for whose service they form with the Bishop a single presbyterate (17). The Second Vatican Council speaks of priests as prudent co-operators with the episcopal order as well as its aids and instruments (see LG, 28) and as co-workers with their bishop (see PO, 4). From this it is clear that to understand the nature and mission of the ministry of priest, attention must be given to that of the bishop who possesses the fullness of Holy Orders. Consequently, by the power of the sacrament of Holy Orders, priests are united among themselves in a sacramental brotherhood to form one presbyterium as co-workers with the bishop to preach the Gospel, shepherd the faithful and celebrate divine worship (see LG, 28). In the context where many lay persons have outstanding gifts and advanced training for ministries, the service of the priest is a collaboration in the ministry of the bishop. This common ministry implies sharing a passion for evangelizing, for mandating and empowering, for orthodoxy, for unity and for mutual enrichment. With the bishop, the priest collaborates in recognizing and discerning gifts, in calling forth, enabling and mandating the faithful for services and ministries. 23. Both the emergence and the maintenance of a healthy priestly identity and also a sense of mission are based on a relationship to the Triune God, to Christ, to the People of God, to the bishop and to the presbyterate. The ultimate ground of this identity and mission lies in the communion of Father, Son and Holy Spirit the Holy Trinity. The primary sacrament of this communion of life is Jesus the Christ. The foremost fruit of relational living is pastoral charity. 13

16 2 Preparation and Admission It is the task of the Bishop or the competent superior not only to examine the suitability and the vocation of the candidate but also to recognize it. This ecclesial dimension is inherent in a vocation to the priestly ministry as such. The candidate to the priesthood should receive his vocation not by imposing his own personal conditions, but accepting also the norms and conditions which the Church herself lays down, in fulfilment of her responsibility (Pastores Dabo Vobis, 35). I Preparation for the Theological Seminary 24. A priestly vocation is a gift from God, received in and through the Church, which enables a man to place himself at the service of God s people with a particular belonging and configuration to Jesus Christ, namely, to act in the name and person of the One who is Head and Shepherd of the Church (PDV, 15). The vocation of each priest is brought to gradual fruition in the Church and for the Church. Thus, there is an ongoing ecclesial responsibility to discern the candidate s readiness to enter a program of theological formation. The Church must be equally diligent in providing various resources and paths of discernment so that a candidate might both discover and demonstrate desire and readiness for priestly formation in a theological seminary. 25. The program of theological formation for the priesthood is primarily a time of proximate formation for the priesthood. It builds upon a certain degree of vocational stability which is already present in the candidate. The admissions process will thus serve to evaluate first the degree to which the candidate has tested and discerned this growing sense of a priestly vocation, and secondly his readiness to benefit from this time of proximate formation. 26. There is a certain diversity of backgrounds of those candidates entering a program of theological formation, and a multiplicity of factors already at work in 14

17 their lives that have contributed positively or negatively to their vocational stability. These include their age and personal maturity, their unique backgrounds of human developmental and personal life history, their social and family relationships, and their cultural and ecclesial experiences. 27. Generally, a candidate s initial efforts to discern and pursue formation for the priesthood as a realistic goal and commitment for life require a certain degree of vocational stability which manifests itself in signs of readiness. Such traits, characteristics and attitudes when present give an initial hope of a true vocation. In general, these include a good personal character, authentic human and Christian qualities, a demonstrated commitment to the spiritual life, the ability and desire to pursue intellectual formation in theology, and a growing sense of pastoral charity expressed in the service of others. The signs of readiness for a man to enter a program of formation for this life of service are summarized under the general categories of human, spiritual, intellectual and pastoral. 28. The background of mature candidates who present themselves for theological studies and preparation for priestly ministry may require a certain period of time and experimentation in a formative environment so that they and their formators may more clearly identify and define the elements necessary for their preparation and readiness to enter a theological seminary. These candidates may or may not possess a university degree; they may require some philosophy and/or pre-theology courses; they may require further experience and grounding in the spiritual life and prayer, clarification of issues of human development, or further catechesis in the fundamentals of the Catholic faith tradition (see PDV, 63). II Signs of Readiness Human Characteristics 29. The whole work of priestly formation would be deprived of its necessary foundation if it lacked a suitable human formation (PDV, 43). Basic human qualities are fundamental to the criteria for admission. Their mature development will take place in the candidate if there is evidence of a growing acquisition of the following: A sufficient degree of personal maturity An integrated, consistent personality A demonstrated history of balanced judgement A growing self-knowledge and acceptance of self-identity 15

18 An openness to reflect upon one s life experience in humility and faith A commitment to personal health, good nutritional habits, adequate rest and sleep, physical exercise, and proper use of alcohol Some recreational and cultural interests, hobbies, and a healthy respect for manual labour. 30. Further evidence of the candidate s strengths is manifested in the following (see PDV, 44): Human and Christian virtues which the candidate has habitually promoted in his life, namely prudence, courage, fortitude, temperance, faith, hope and love A responsibility for one s life decisions and faithful perseverance in keeping the commitments one has made A moral awareness and an openness to the formation of one s conscience A proper cultivation and appreciation of the cultural and artistic experiences which help to inform a Christian s imagination and spirit A proper understanding of the gift of human sexuality An ability to recognize the source and personal motives which give rise to the expression of one s passions A demonstrated ability to channel and control the growth of these passions in a healthy, balanced and Christian manner A well-grounded experiential knowledge of his affective maturity, and the integration of his capacity for love and his need for friendships with those of both sexes The practice of chastity. 31. Of special importance is the capacity to relate to others (PDV, 43). Evidence of a candidate s interpersonal relational skills is revealed in the following: A certain openness to others, a genuine interest and concern for others An ability to put others at ease An ability to laugh at himself and not to take himself too seriously A history of being associated with groups and communities, of cooperating and collaborating with others in the social environments of school and work A certain self-possession concerning one s strengths and weaknesses An ability to accept one s limitations 16

19 An equanimity which allows one to accept constructive criticism and disappointment Interpersonal skills of dialogue A healthy degree of tolerance when working in roles of leadership or collaboration. Spiritual Characteristics 32. A candidate s growing spirituality will be reflected in an acceptance of his vocation as gift, in his interior awareness of being called by God, in his desire to give his life to Christ in the service of God s people, in his openness and docility to the Spirit, and in his response to the priestly vocation as a singular grace and treasure from Jesus Christ: the grace of having been freely chosen by the Lord to be a living instrument in the work of salvation (PDV, 25). Finally, the candidate s readiness will be demonstrated in his openness to submit his personal discernment and conviction of a vocation to the communal discernment of the Church through his Ordinary who is assisted by the vocation director and the formators in the seminary, and those within the pastoral setting of the parish. 33. The candidate who is pursuing a vocation to the priesthood will manifest a desire to deepen his relationship with the person of Jesus Christ speaking through word and sacrament. He will begin to reflect on his own life and to identify those moments which are significant for his Christian discipleship. He will inevitably be drawn into the mystery of Christ s incarnation and cross in his own life and be invited to share these mysteries with others (see PDV, 45). 34. A candidate s deepening personal spiritual disposition will be reflected in the following signs: An openness to develop a deep interior life A comfort with and desire for regular periods of silence and solitude The daily practice of personal prayer Praying with Scripture An authentic ecclesial Marian devotion A practical asceticism Practices of personal piety in keeping with the living tradition of the Church and contemporary parish life. 17

20 35. A candidate s communal spiritual growth will be expressed in the following signs: Deep appreciation for and participation in the Church s liturgical life, especially the sacraments Active participation in the celebration of the Eucharist and of personal eucharistic devotion Regular celebration of the sacrament of reconciliation The habit of making a regular examination of conscience Openness in spirit to the evangelical gifts of poverty, chastity and obedience A healthy self-detachment and simplicity of lifestyle Freedom from excessive individualism Concrete commitment to justice and the preferential option for the poor. 36. Appropriate discernment is called for with those candidates who have recently converted to the Catholic faith or experienced a reconversion (see Can ). It is extremely important that the fruits of such a conversion experience be demonstrated in a healthy and balanced practice of the faith for at least a period of two years. Generally speaking, only then should they be invited to apply to a theological seminary for preparation and discernment of a vocation to the ministerial priesthood. 37. The candidate must also be open to discern the charism of celibate chastity in his life and to explore his personal motivations and reasons for such a life commitment (see PDV, 50). Moreover, there should be evidence that the candidate is living a chaste life. Such evidence would include a self-mastery over genital sexual expression and freedom from sexual relationships for a minimum of two years. 18

21 Intellectual Qualities 38. A candidate s commitment to intellectual formation will be reflected in the following characteristics (see PDV, 51, 55): The acquisition of habits and skills which stem from a love and desire to study and search authentically for the truth The ability to be self-reflective, to be introspective, to analyse, to synthesize, to relate and to judge the knowledge one acquires A sufficiently broad knowledge and understanding of the doctrine of the Church s faith such as afforded through a mature familiarity with the Catechism of the Catholic Church Fidelity to the Church s magisterium A balanced appreciation of the expressed sensus fidelium and the theological discipline of scholars. 39. A candidate who intelligently keeps abreast of the issues facing the world will be critically conversant with social and cultural trends and able to dialogue with an educated laity. This reflects a desire to interpret and communicate meaningfully the events of the Church and the world through faith and sound reason. 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 people of today (PDV, 56). 40. Candidates for whom English is a second language are required to have a proficiency in English so that language is not a barrier to communicating, writing or reading at a university level. 41. A condition of readiness for admission to a theological seminary is that normally a candidate will have completed or be in the process of completing a university degree or its equivalent. The desired area of concentration should be philosophy, with additional courses in the disciplines of ancient or modern languages, literature, the humanities, religious studies, history and the sciences (see PDV, 52). 19

22 Pastoral Qualities 42. A candidate s commitment to pastoral charity will be reflected in both desire and action (see PDV, 57). Some characteristics include: A profound sense of God s love which is personally integrated into his very life Love of neighbour, rooted in the conviction of the dignity of every human person, particularly the poor and disadvantaged A consistent witness of internal charity or goodness of heart, expressed in giving himself to others (see 1 Cor ) Building up mutual relationships in family, community and parish and also at work An eager readiness to be of service and to be generous in self-giving to others through a history of involvement in the community and parish A desire to evangelize and profess the faith A commitment to promote the work of justice A spirit of collaboration and sensitivity to the needs and aspirations of others. 43. It is invaluable for a candidate to have the experience of accepting positions or roles which call forth responsibility and accountability. He must be comfortable with the roles of leader and able to exercise them with prudence and consistency of judgement. 44. The candidate s pastoral qualities are extremely revealing when viewed through his work experience with people who are different from himself in race, ethnicity, gender, economic class, culture, religious beliefs, ideologies and views on the Church. III Pathways for Preparation and Admission 45. A priestly vocation tends to show itself in the pre-adolescent years or in the earliest years of youth. Even in people who decide to enter the seminary later on, it is not infrequent to find that God s call had been perceived much earlier (PDV, 63). This initial awakening is a gift from God that invites a young man to consider the priesthood 20

23 as a realistic vocational decision. The early support of a priestly calling is important in order to foster vocations. Organized programs of assistance and support are the responsibility of the whole diocesan Church under the direction of the bishop, the vocation director and the parish priest. 46. In recognition of the fact that there exists a variety of pathways open to candidates in their preparation for admission to the theological seminary, high school and college seminaries provide an institutional pathway for preparatory discernment, vocational accompaniment, formation and education. High School 47. The Catholic high school has the potential of sowing the seeds of a vocation and nurturing realistic vocational discernment. In collaboration with the family and with diocesan or parish programs, a potential candidate can be helped to make an informed decision about the next stage of his vocational development. 48. A high school seminary exists to nurture potential priestly vocations. As an accredited high school it provides a regular academic program. In addition, it provides a community of mutual peer support where a candidate is gradually introduced into human, cultural and spiritual formation. Through this stable Christian community and common way of life, candidates are encouraged to grow into mature and balanced young men. In light of the prevailing cultural milieu and particularly of the instability within family life, these institutions provide an environment for young men to mature in the discernment of their vocation (see PDV, 63). Propaedeutic Period 49. There is a great diversity in the lifestyle and basic readiness of candidates who would normally enter a theological seminary. It is becoming increasingly important to assist in the readiness of many candidates by establishing a prior preparation or a propaedeutic period (PDV, 62). Its duration, place, form and subject matter should be organized to prepare a candidate for admission to a formation program offered by a theological seminary. 21

24 College 50. A college seminary, as the norm for all candidates for Holy Orders, provides an initial program of discernment and support for a priestly vocation. It is here that a candidate begins a university level of academic training in philosophy in preparation for Catholic theology. In a Catholic vision, the study of philosophy helps 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 (PDV, 52). A philosophy program of two full years duration or its equivalent (see Can. 250) which is balanced, comprehensive, integrated and coherent includes studies in metaphysics, epistemology, anthropology, natural theology, ethics, logic, the history of philosophy (early, medieval, modern), and a thorough treatment of the philosophy of Saint Thomas Aquinas in view of the esteemed recognition that the Church gives to it. 51. The college seminary strives to provide a community way of life for discernment and formation. This setting and way of life aim at creating a natural environment where healthy human growth takes place in accord with the standards of sound psychology. A spiritual and pastoral formation program is centred on the liturgy, the reception of the sacraments, the experience of various forms of prayer, the acquisition of good habits regarding personal prayer, spiritual direction, apostolic works of service, and a healthy regime of physical exercise. It is a proven pathway to prepare candidates for theological studies and further formation for the priesthood. Pre-Theology 52. Those candidates who have a university degree but lack a period of training and formation at a college seminary would normally enter a pre-theology program prior to beginning their theological studies. This program should combine the following: studies in philosophy, components of spiritual formation, liturgical formation, and human and pastoral formation. IV Admissions Process 53. Those who apply to the seminary are asked to undergo a thorough process of admission so that their preparation and readiness can be judged by those entrusted with this responsibility on behalf of the bishop. Each seminary is to have clear written statements of admissions requirements which are to include a forum for open and forthright discussion of the life experience of candidates. 22

25 54. The admissions process essentially includes the following components: personal and familial biographical data, a written personal life history of the candidate according to specified guidelines provided by the seminary, a detailed chronology of his educational history with academic transcripts of verification, a detailed employment history, financial status and history of fiscal responsibility, a police clearance in Canada, a detailed medical examination by a doctor according to a standardized form for physical health requirements, sacramental certificates of baptism and confirmation, letters of reference, and a letter of sponsorship by the bishop, religious superior or vocation director. 55. The admissions process may include psychological testing as recommended in From Pain to Hope (no. 26), while at all times respecting the limitations of such methods and assuring the privacy of the individual and the confidential nature of the results. Psychological assessments can also be a helpful instrument in the work of formation. The seminary must ensure that those who conduct the psychological assessment of candidates understand and support the Church s expectations of candidates for the priesthood, especially as regards celibate chastity. The use of psychology in forming candidates for the priesthood, both in the admissions process and then during their years of seminary formation, must invariably comply with all relevant instructions concerning this subject contained in the various documents of the Holy See. 56. The principle of convergence must be at work in the admissions process. Undue emphasis of one component over another for example, a predominant focus on psychological testing is not beneficial for the candidate nor helpful to the formators. 57. Adequate attention is to be given to the family background of candidates. Dysfunctional family backgrounds require careful attention. Personality disorders and unresolved emotional and developmental issues around psychosexual identity also require careful attention. The willingness of candidates to acknowledge and address such family and personal issues during the admissions process is to be encouraged. Ideally, these issues should have been dealt with prior to admission. At times, the seminary may be able to help candidates through counselling or other programs while they are in formation. However, in those cases where it is determined that long-term therapeutic intervention is needed, this must occur before the candidate s admission to a seminary or program of priestly formation is considered. If these issues are serious, the candidate s application may have to be deferred or refused. 23

26 58. The growing number of older candidates who have been out of an academic setting for many years warrants special considerations. As well, there are candidates who come from countries where English is a second language. In both of these cases, academic and language testing is to be incorporated into the admissions process. 59. A growing number of candidates have experienced a profound conversion experience and/or are recent converts. They may lack a strong sacramental consciousness and an adequate initiation into the Catholic tradition of spirituality and prayer. They may be ignorant of the basic doctrines of the Catholic faith. While the admissions process should be sensitive to their situation, it should be no less rigorous and comprehensive. It is recommended that a period of at least two years pass between their entry into the Church and their acceptance into a seminary program. This would also hold for those who have returned to the practice of the faith after an extended period of laxity. 60. Applicants whose marriages have been annulled are to be carefully assessed. Although generally there is canonical freedom to pursue the priesthood, it is important to determine first whether the previous impediments persist that prevented them from entering into the marriage covenant, and secondly whether there are moral and legal obligations toward children from the marriage. Grave caution is recommended in these cases. 61. Applicants who have been dismissed, who previously left, or who are transferring from another seminary, formation program and/or a religious institute are also to be investigated and assessed. In the case of a candidate who was dismissed from or who left any of the above, the reasons for his dismissal or departure must be ascertained (see Can ). Relevant documentation is to be transferred and a conversation established between the respective administrations. The normal admissions process of the seminary should also apply to these candidates and not be waived because of a transfer of information. 24

27 3 Integral Formation For Ministerial Priesthood I Introduction 62. Integral formation for ministerial priesthood takes place principally in a seminary or a house of formation. In essence, a seminary is a spiritual place, a way of life, an atmosphere that fosters and ensures a process of formation, so that the person who is called to the priesthood by God may become, with the Sacrament of Orders, a living image of Jesus Christ, Head and Shepherd of the Church (Pastores Dabo Vobis, 42). Since all formation is the work of the Holy Spirit, all policies, programs and agents of formation are instruments serving the Spirit and the pastoral ministry of the Church. 63. In accordance with the vision of Pastores Dabo Vobis, there are four elements of priestly formation: human, spiritual, intellectual and pastoral. These four dimensions are closely connected and can never be dissociated. Their unity is achieved through a consistent focus upon the forming of pastors after the heart of the Good Shepherd. This unity constitutes the primary framework by which the candidate and the agents of formation can best discern and prepare his readiness for ordination. II Human Development So we see that the human formation of the priest shows its special importance when related to the receivers of the mission: in order that his ministry may be humanly as credible and acceptable as possible, it is important that the priest should mould his human personality in such a way that it becomes a bridge and not an obstacle for others in their meeting with Jesus Christ the Redeemer (PDV, 43). 25

28 64. Human development aims at developing in the candidate for Holy Orders a growing inner freedom, an appropriate level of maturity and a capacity for healthy relationships fitting for priestly life and ministry. 65. The goals of this process are to develop personal human maturity through self-awareness and integration of various facets of one s identity. Approached in a systematic, organized and skilled manner, this ensures an integral formation so that spiritual, academic and pastoral training will include development and growth in human maturity (see From Pain to Hope, no. 30). 66. Supporting the growth in human development of seminarians requires a clear statement of guidelines and standards for evaluation. At the same time, the program must be adapted to the stages of human development based upon the age and experience of the individual. In the development of these standards, a difference is recognized between those enrolled in a college seminary program and a theology seminary program (see PDV, 64). 67. The admission of candidates of a mature age requires a careful discernment of their vocation. It is recommended that the specific needs for their formation be assessed and responded to where necessary while, at the same time, assuring their full and appropriate inclusion within the formation community (see PDV, 64). 68. It is also recommended that a human formation counsellor be appointed as a member of the formation team. Within the seminary, the responsibilities of this position should be stated clearly as indicated in the recommendations of the Canadian Conference of Catholic Bishops, From Pain to Hope (nos. 29 and 31; see also Appendix 5). In general, the human formation counsellor, who must be a member of the formation team, may be male or female, and should possess knowledge of the constitutive elements of human development, the process of self-representation and basic counselling skills. He or she must be a person of faith, open to the mind of the Church and the needs of the faithful, and committed to the essential character and ministry of the ordained priest. The human formation counsellor, concerned with the external observation of the behaviour of the candidate, helps the candidate to acquire and develop a greater self-awareness and to take more conscious possession of his integrated self. 69. Throughout the years of formation, the seminarian is to be afforded access to the human formation counsellor. This access can be initiated by the seminarian himself, by the recommendation of his spiritual director or by referral from the formation team. 26

29 If the candidate comes from a dysfunctional or abusive background or one involving alcoholic or other serious drug dependencies, special care is to be taken to ensure his eventual readiness for ordination. 70. In the personal program for human growth, it is imperative that there be continuity with the psychological assessment of the candidate at the time of admission, especially concerning the key issues of personality, social skills and capacity for relationships. It is important that a balanced approach be adopted for standards and evaluations so that there is a stress on the development of the good which is present in the human profile of the candidate and not only an effort to eliminate problems and weaknesses in his personality. 71. When deemed necessary, seminarians may be referred to resources for psychological counselling. The seminary should have a protocol for seeking counselling which protects the rights of individuals in formation, as well as the rights of the seminary, and this procedure should be known to faculty and seminarians. Issues of human growth and development requiring greater concentration and assistance should be dealt with prior to admission or during a leave of absence from the formation program. The seminary is not a locale for therapeutic programs. 72. The seminary should also provide access to knowledgeable professionals, for example psychologists and counsellors, who can serve as a resource both for the formation team and the seminarian in understanding integral human growth. 73. The program of human formation, as well as spiritual development, assists the candidate in the personal appropriation of the gift of celibacy during the years of formation. II Spiritual Development And just as for all the faithful spiritual formation is central and unifies their being and living as Christians, that is, as new creatures in Christ who walk in the Spirit, so too for every priest his spiritual formation is the core which unifies and gives life to his being a priest and his acting as a priest (PDV, 45). 74. The aim of this central element of priestly formation is to foster within the candidate for Holy Orders a personal commitment to Jesus Christ in his paschal mystery, to the Holy Spirit and his work, and to the Church. 27

30 75. The goal of this component of formation is to direct and equip the seminarian to live in intimate union with God the Father through his Son Jesus Christ, so that his life and ministry as a priest may reflect the presence of God in the virtues and gifts of the Holy Spirit. Mary the Mother of Jesus, who singularly exemplifies this union, should be held up as a model and special intercessor (see Optatam Totius, 8). 76. The essence of spiritual formation is to nurture in the seminarian an openness to the grace of God, notably through a reflective and humble encounter with the Word of God mediated in Sacred Scripture and community living, in individual prayer and solitude, and in a privileged way in the Mass and the sacraments. Communal Dimension 77. Pastores Dabo Vobis describes the seminary as 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 moulded 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 of each of its members progresses, there shine forth the Spirit of Christ and love for the Church (60). Thus, in its communal life and activities the seminary is an irreplaceable instrument of priestly spiritual formation. For most seminarians, it is the immediate context for growth in the love of Christ, and the model for later sharing in the presbyterium in a unity of service to others. To this end, some Canadian seminaries adopt a formation system whereby the larger formation community is organized into several smaller units under the leadership of a member of the formation team (see OT, 7). In this way, a mentoring relationship is promoted between the seminarian and the leader. Moreover, seminarians are helped by their peers in praying and searching for the common ideal of priesthood. This formation system is organized under, directed by and accountable to the common governing authority of the seminary. 78. The seminary is a place of learning and growing in liturgical prayer. This is one of the primary responsibilities of a priestly ministry and the vital source of the priest s own spiritual relationship with God and with those whom he serves. The Eucharist is the source and summit of all Christian life; its daily celebration must be the centre of life for the seminary, whose very purpose is to form worthy ministers and stewards of the sacred mysteries. Normally, in a seminary at every eucharistic celebration the Word of God is expounded in a homily. 28

31 The seminarian must learn both the central importance of the Liturgy of the Hours for his daily life as a seminarian, and the serious obligation for a priest to pray the Liturgy of the Hours for and with the Church each day of his entire life. Individual Dimension 79. Prayer in community finds its necessary complement in private or personal prayer and contemplation. 80. The daily reading of Scripture and meditating on it are essential elements of spiritual formation, engendering in the seminarian a humble and loving listening disposition. The future priest also encounters the Lord in a distinctive and intimate way in the daily discipline of silence and solitude. 81. There should as well be encouragement of and availability for devotions. Devotion to the Blessed Sacrament and devotions to the Virgin Mary and to the saints are components in spiritual formation. 82. The regular practice of the sacrament of penance in individual and communal celebrations according to the norms of the Church is another essential element of formation. This component of formation prepares future priests to value reconciliation, particularly in its sacramental expression. 83. In spiritual formation, the aid of a spiritual director is indispensable. Each seminarian must meet at frequent and regular intervals with his director to consider his progress and growth in the spiritual life. The seminarian must choose a spiritual director from among the priests approved by the bishop for this ministry (see Can ). Formation in Celibacy The spiritual formation of one who is called to live celibacy should pay particular attention to preparing the future priest so that he may know, appreciate, love and live celibacy according to its true nature and according to its real purpose, that is for evangelical, spiritual and pastoral motives (PDV, 50). 84. For those preparing for Holy Orders, celibacy demands a particular expression of personal commitment to Jesus Christ and to the Church (see OT, 10). Celibacy 29

32 is to be understood as a gift from God and a gift of self to God. This mutual giving expresses the salvific sacrifice of Christ, availability for service to the Church and the eschatological dimension of the Gospel. 85. The Church s mind on priestly celibacy is to be presented throughout the period of formation without any ambiguities and in a positive fashion. A focused and integrated program of study, encouragement and practical guidelines can be presented through group discussion, conferences by the rector and courses. The seminarian s spiritual director assists him in reaching a mature and free decision regarding celibacy so that the interior acceptance of this gift is integrated into his vocational discernment and his understanding of priesthood. All spiritual directors are to be trained in the same general approach to the direction of each individual seminarian, and in a notable way in their approach to discerning sexual attitudes and behaviour as well as commitment to growth in celibate living. 86. In its program of formation in celibacy, each seminary is to have clear guidelines conforming to the Church s teaching for evaluation in the areas of homosexuality and sexual experience before and during formation. Issues to be explored in the external forum include loneliness and true friendship, public expectations concerning celibacy and its value, the wholesome understanding of sexuality, and challenges to celibate living. These are also to be explored with the seminarian s spiritual director in the internal forum. Apostolic Obedience 87. The motives of spiritual formation also inspire in a special way the imitation of Christ in his obedience to the Father. For such obedience to be acquired by a priest, he requires education in moral conscience (see PDV, 44) and an attentive interior listening to the voice of Christ in his paschal mystery. 88. Progress in his relationship with Christ leads a seminarian to surrender himself with trust, humility and pastoral charity to God s will and to the persons who mediate that will. As a priest, this obedience is apostolic because it facilitates a collaborative and faithful relationship to his bishop and the presbyterium of his diocese. 89. Even during the years of formation, the seminarian learns to appreciate the meaning of his membership in his local Church with its particular gifts, history and challenges. This membership is eventually symbolized by incardination which, more than juridical, is a spiritual and pastoral bond. Grounded in a true understanding 30

33 of apostolic obedience and ecclesial bondedness, a priest works with bishops, fellow priests and the whole People of God for the growth of the Kingdom in that particular part of the Church entrusted to their pastoral care. Simplicity of Life 90. Spiritual formation in the seminary also prepares a priest for simplicity in his style of life which is both evangelical and diocesan. Such simplicity, which is different from religious poverty, frees a priest from the prevailing attitudes of materialism, consumerism and greed. It concerns not only financial expectations but also personal choices in the expenditure of resources. 91. Formation in simplicity of life leads to responsible stewardship of the resources entrusted to the care of the priest in pastoral ministry (see PDV, 28, 30). By following the social teaching of the Church and by awareness of the economic and social conditions of those whom he serves, a priest will live so as to be committed to serve in a special way the underprivileged and the poor. 92.Formation in simplicity of life should lead to a spirit of poverty which alone ensures that a priest remains available for the ministry that is deemed most useful and needed, no matter where and what it is, even at the cost of personal sacrifice (see PDV, 30). This formation, consequently, disposes seminarians to be open to the widest scope of the universal mission of salvation (see Presbyterorum Ordinis, 10) and, correlatively, to be penetrated with that truly Catholic spirit by which they can transcend the borders of their own dioceses, nation, or rite, be accustomed to consulting the needs of the whole Church, and be ready in spirit to preach the Gospel everywhere (see OT, 20). 93. The values of celibacy, apostolic obedience and simplicity of life are deeply connected and their relationship is to be stressed in the spiritual formation of priests. These evangelical values assist the priest to follow freely and wholeheartedly the Good Shepherd who came to serve and not be served. III Intellectual Development 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 31

34 study of theology, the future priest assents to the word of God, grows in his spiritual life and prepares himself to fulfil his pastoral ministry (PDV, 51). 94. The aim of the seminary program of studies is the intellectual formation of priests who will proclaim the changeless Gospel truths in a way that recognizes the legitimate demands of human reason and speaks to contemporary cultural and prevailing issues. 95. In accord with the directives of the Church, the goal of this aspect of formation is a comprehensive and extensive education. This education must be pastorally oriented, sensitive to ecumenical realities and responsive to the individual seminarian. Both the intent and progression of this learning are to be consistent and integrated with the seminary s goals for formation and discernment. Education before Theology 96. In fulfilment of the requirement that prior to their properly ecclesiastical studies candidates for Holy Orders should be suitably grounded in the humanities according to the standards of their respective countries (see OT, 13), a university degree or its equivalent is regarded as a prerequisite to theological studies, excluding truly exceptional circumstances. The exceptions to the requirement for a suitable university degree must be made in accord with guidelines and regulations and take into account the age, background and national origin of the candidate. Such exceptions should be granted only within the overall admissions decision on the suitability of the individual for priestly training. 97. When university degree programs do not offer a minimal breadth of engagement in the disciplines of the humanities, supplemental courses may be considered prerequisite to theological studies. The study of Latin is of primary importance since an adequate knowledge of Latin for priests is a constant desire of the Church. The future priest s undergraduate studies must include a course introducing him to the mystery of Christian salvation at an intellectual level appropriate to university studies (see OT, 14). Philosophy 98. The need for suitable grounding in philosophy has been repeatedly urged in the documents of the universal Church, particularly in the directives of the 32

35 Congregation for Catholic Education and also in the encyclical Fides et Ratio. These requirements are to be met by a minimum of four full-year courses, including the philosophy of nature, philosophical anthropology, metaphysics and the history of philosophy including the contemporary period. Courses in philosophy, especially those taken at a university, should provide adequate and appropriate preparation for those intending to study Catholic theology, notably through an appreciation of the philosophical heritage which is perennially valid (see OT, 15). 99. In order to fulfil these philosophical requirements for admission to the seminary, three different models are possible. The first is the completion of the necessary courses in philosophy in the process of obtaining a university degree. The second model involves a year of intensive study of the required philosophy. This model is often followed by seminarians whose university curriculum of studies did not include the required elements of philosophy or in those exceptional cases involving candidates without a university degree. The third model integrates the study of philosophy into a full theological curriculum. Theological Education 100. While composed of a variety of disciplines, theological education in the seminary is unified in its goal of training a priest to be a reliable and convincing witness to the authentic teaching of the Church and an authoritative teacher and preacher of the Gospel. In this way, the future pastoral mission of the seminarian remains the main purpose of his theological education. The study of theology, as a reflection upon faith, also contributes in a fundamental way to the spiritual preparation of the candidate for Holy Orders. On the other hand, the theological knowledge of Jesus Christ and the mystery of salvation depend for its vitality upon contemplation and prayer The study of theology is undertaken with the purpose of seeking to understand and examine in depth the faith of the Church: the faith professed by the body of the Church (the sensus fidelium), watched over and authentically interpreted by the ordinary and extraordinary Magisterium entrusted to the apostles and their successors and, in a special way, to the successor of Saint Peter by Jesus Christ. Hence in Catholic theology the ecclesial character of the faith should be made concrete by constant reference to the Magisterium Excluding pre-theology and parish internship, the duration of the program for theological education should be four years of full-time study. Some theological institutions in which Canadian seminarians study offer what is known as a basic degree program lasting three years in full-time study. In these cases, a fourth year 33

36 of study must be offered, often emphasizing reflections on particular pastoral areas that require competence for future priests The essential content of theological studies involves: A thorough grounding in the Word of God, including exegetical principles, familiarity with the major biblical themes, and a textual acquaintance with the sacred books themselves A comprehensive and intensive exploration of the principal treatises of Catholic dogma, the scriptural and patristic sources of Catholic doctrines, and of the normative function of the Magisterium and the vital synthesis of these doctrines An inclusive moral theology which addresses principles and issues in moral life and is grounded in Scripture and in the Church s living tradition Pastoral courses in liturgy (both theological and practical), spirituality, counselling and homiletics, all of which should prepare the seminarian to communicate Scripture and Tradition in an effective and appropriate manner, with particular attention to and wise employment of contemporary forms of communications media A survey of the Church s history A study of Church law that is set in a clear ecclesiological perspective Given the great amount of essential material to be studied, it is important that the curriculum as a whole be planned and consistently communicated to the seminarians, faculty and others involved in the theological education of future priests. Such planning takes into account the integrated formation of the seminarian, of which intellectual development is one component and the goal of pastoral ministry the overall concern. The curriculum should include the following, each of which is the equivalent of a three-credit course: Scripture Introduction to Old and New Testaments Pentateuch Prophetic Writings Wisdom Literature and Psalms Synoptic Gospels Pauline Letters Johannine Literatur 34

37 Dogmatic theology Fundamental theology Theology of God, One and Triune Christology Creation, the human person and sin Grace and eschatology Sacraments Ecclesiology Mariology Theology of the priesthood Moral theology Fundamental moral theology Sexuality and marriage Medical and bio-ethics Social teaching of the Church Church history Early and Patristic Church Medieval Church Church in the Reformation Modern Church with special concern for the Church in Canada Pastoral studies Introduction to canon law Canon law of sacraments, especially marriage Introduction to spirituality Pastoral counselling Homiletics Introduction to the liturgy Practicum course on the celebration of the sacraments Practicum course on the practice of the sacrament of reconciliation 35

38 105. A wide variety of elective courses is often characteristic of some theological schools, particularly those where not all the students are candidates for Holy Orders. Of itself, this need create no problem, so long as it is well understood by all concerned that certain courses will be required as prerequisite to Orders. Such requirements will be specified by the seminary authorities, with the approval of the Ordinary, even though they may not be required for a degree Another important characteristic of several centres of theological study in English-speaking Canada is their ecumenical context. There flourishes, on several campuses, an effective and valuable sharing of academic resources between candidates for the Catholic priesthood and those preparing for ministry in various other communions. These opportunities for ecumenical co-operation follow the principles and the guidelines of Unitatis Redintegratio, Nostra Aetate and especially the norms laid out by the Pontifical Council for the Promotion of Christian Unity in its Directory for the Application of Principles and Norms on Ecumenism, nn. 191 ff. Rightly used, these wider resources can and do greatly add to the scope and quality of the formation of seminarians. At the same time, such a context heightens the need for selectivity in the use of available resources and also for establishing criteria that in some cases come from ecclesiastical authority rather than the academic institution as such There is a value in requiring the seminarian to undertake a summary course or write a synthesis at the conclusion of his theological studies in order to contribute to the integration and appropriation of all the courses he has taken for the theology degree. It also has a value beyond this pedagogical one in that it encourages future priests to seek the synthesis of scriptural, systematic and pastoral disciplines in service of the ministry of teaching and preaching. IV Pastoral Development 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 (PDV, 57) The aim of this aspect of formation is to foster apostolic zeal within the candidate for Holy Orders through his exposure to ministry and specific elements in the life and ministry of the diocesan priest. The meaning of the priest as shepherd, envisioned in Pastores Dabo Vobis, provides for the seminarian an image which unifies 36

39 all the dimensions of his formation. Configuration to Jesus the Good Shepherd is the way for the seminarian to participate in the Lord s mission of salvation (see OT, 4) All the elements of priestly formation must have, fundamentally, a pastoral character (see PDV, 57). This is achieved through specific pastoral theology courses in the curriculum. In addition, two major projects introduce unique elements to formation: supervised field placement and pastoral internship. As configured to Christ, the priest grows in his life and ministry through the exercise of pastoral charity (see PDV, 23, 57). Fundamentally, it is a giving of self. While pastoral formation includes the development of skills, attitudes and techniques of ministry, the central result must be an attitude of self-giving and an ability to be in relationship with others Two special principles animate the pastoral formation of priests in Canada. First, collaborative ministry is both advocated (see PDV, 59) and is a common reality in the Catholic Church in North America. Cooperation among priests, deacons and laity is valued and cultivated as a style of pastoral activity by the programs of pastoral formation and by their inbuilt components of supervision and evaluation. Secondly, the needs of the Church in Canada call clergy and laity to shift from a maintenance mode to a missionary-evangelization mode. Reaching out to those fallen away and to those who do not yet believe must mark the pastoral approach of priests in a fundamental way. Field Placement 111. In the course of his theological studies, the seminarian engages in field education which is deemed a necessary part of formation, even if it is not prescribed as part of the academic program In the planning, assignment and evaluation of these field placements, the seminary must have a clear understanding of how it expects the placement to provide the balance between the goal of formation that is, the candidate s acquisition of pastoral skills and the integration of the other elements of the formation program and the goal of discernment, which is the candidate s decision to ask for Holy Orders or to withdraw Depending upon the seminary program, these ministerial assignments can be either parish-based or institution-based placements. Such placements should be provided for each seminarian. The value of these engagements depends upon careful 37

40 supervision of the seminarian by competent persons, his regular evaluation and his own theological reflection. In more expanded approaches, seminarians regularly devote approximately half a day each week to various apostolic tasks and activities. Parish Internship 114. It is helpful for future priests to spend a year in pastoral internship. During this phase of his formation, the candidate serves an apprenticeship in the ministry of the diocesan priest. The seminary and the bishop ensure that the apprenticeship is supervised and directed by a pastor who can make it truly profitable in the formation process. Under personal supervision, the period of internship enables the seminarian to learn and discern through observation, participation, theological reflection and evaluation. The goals, objectives and criteria for pastoral internship should be made clear to all concerned with this phase of formation Parish internship is best achieved during a year-long interval during the course of seminary training. It facilitates the appropriation of theology already studied, fosters the integration of ministry and personal prayer, and provides for theological studies and vocational discernment after internship To meet the needs of the formation program and the individual seminarian, it is essential that a high degree of interaction and cooperation be expected and achieved between the seminary and the candidate s diocese. His appointment to a pastor-supervisor should take into account the seminarian s strengths and the areas where he needs to grow, the most beneficial exposure to the life of his diocese, and the experience, competency and relational skills of the pastor-supervisor The role of regular and consistent supervision of the intern by the pastor is imperative for the success of this element of the internship program. The training and support of pastoral internship supervisors is an essential responsibility of the diocese and seminary. Their role is to be identified and supported in terms of communicating and relating skills, and also modelling priestly integrity and service While recommending the value of a full academic year for pastoral internship, the seminary must also ensure that an adequate ongoing connection with the formation program is maintained. Consequently, far from being a break from formation, internship is part of the overall program. 38

41 V Evaluation - Discernment of Formation It is their duty, always with regard to the authoritative evaluation made by the Bishop and the rector together, to foster and verify in the first place the suitability of the candidates in regard to their spiritual, human and intellectual endowments, above all in regard to their spirit of prayer, their deep assimilation of the doctrine of the faith, their capacity for true fraternity and the charism of celibacy (PDV, 66) The overall goal of all aspects of the formation program human, spiritual, intellectual and pastoral is that of bringing to the priesthood only those who have been called, and to bring them adequately trained, namely, with a conscious and free response of adherence and involvement of their whole person with Jesus Christ who calls them to intimacy of life with him and to share in his mission of salvation (PDV, 42). To achieve this goal, a process of evaluation and discernment is necessary in the seminary. The process of coming to a decision on readiness for Holy Orders involves an objective and a subjective aspect. It is the responsibility of the person himself, the formation team and the seminary rector Evaluation and discernment call for a trustworthy relationship with God and his Spirit, at work in the hearts of all involved in the formation process, and a spiritual commitment to Jesus Christ manifested in submission to his will revealed in and through the Church. Every effort should be made to encourage an environment of trust, openness, consistency and truth in the evaluation process. The necessity of the candidate s involvement and input in this process should be clearly presented to him. Moreover, the results should be reported to him In the process of evaluation, the seminary must have a clear and consistent policy. It should take into account the developing nature of priestly preparation, yet clearly articulate the standards required for ultimate recommendation for Holy Orders. A distinction should be made between yearly evaluations, which are of an ongoing nature through the early stages of formation, and the final evaluation of the candidate for ordination. The policy should also outline the respective roles of the person himself, his peers, the formation team, any other persons appropriately involved, the rector and the bishop of the candidate The formation program of five years in a major seminary provides adequate time for the responsible evaluation of a candidate s readiness for Holy Orders. In 39

42 40 the case of a person previously engaged in another priestly formation program, the minimum can be reduced to two consecutive years, as long as the total number of years is at least five.

43 4 The Agents Responsible for Fostering Vocations The priestly vocation is a gift from God.... The Church, therefore, is called to safeguard this gift, to esteem it and love it. She is responsible for the birth and development of priestly vocations. Consequently, the pastoral work of promoting vocations has as its active agents, as its protagonists, the ecclesial community as such, in its various expressions: from the universal Church to the particular Church and, by analogy, from the particular Church to each of its parishes and to every part of the People of God (Pastores Dabo Vobis, 41). I Agents Promoting Vocations 123. According to the Apostolic Exhortation Pastores Dabo Vobis, the guiding context in which the agents carry out their pastoral work of promoting vocations and forming candidates for priestly ministry is fundamentally Christological. In a word, Jesus the Lord calls and empowers priests to act in his person (see Lumen Gentium, 10) for the sake of his Body the Church in her mission to the world. The term agent, as used here, indicates the mediating persons and those human factors that the Spirit employs to serve Jesus the Lord in the work of priestly vocations The Church in her vocational apostolate must always give primacy to the Lord Jesus and ask him to bless his Church with priestly vocations. Jesus himself invites us, insistently and persistently, to pray the Lord of the harvest to send out labourers into his harvest (Mt. 9.38). Moreover, this basic Christological perspective governing and inspiring the Church s pastoral work of promoting vocations and forming seminarians leads to trust in the Lord to provide sufficient priests for his Church. Correlatively, it directly challenges men to consider attentively and respond decisively to the Lord s call to serve him and his Church as priests. 41

44 125. Among the responsible agents engaged in the pastoral work of vocations, the responsibility to promote this ministry lies pre-eminently with the bishop (see PDV, 41). He must ensure, through prayer, reflection and appropriate means, that the Lord s call for men to serve as priests is in the forefront of his consciousness as he ministers immediately in the local Church and collegially in the universal Church All the priests who make up the local presbyterate share the bishop s responsibility in seeking and fostering priestly vocations (PDV, 41). A priest s personal witness of faithful, joyful and enthusiastic dedication in the daily living of his own vocation is likely the most positive and contributory factor that he can provide in the promotion of vocations (cf. Presbyterorum Ordinis, 41; Optatam Totius, 2). As Pope Paul VI has said, people today listen more willingly to witnesses than to teachers, and when they do listen to teachers, it is because they are witnesses (Evangelii Nuntiandi, 41) A special responsibility is entrusted to the family to provide favourable conditions for the birth of priestly vocations. Accordingly, this also emphasizes the importance of pastoral care for the family. The Apostolic Exhortation proposes that the family may be, as it were, a first seminary (OT, 2), in which children can acquire from the beginning an awareness of piety and prayer and love of the Church (PDV, 41) Catholic schools are called to provide the understanding that the Christian vocation is fundamental to the meaning and value of the person. They should engender in the hearts of students a desire to follow God s will in the state of life to which God is calling them. Within this perspective, the priesthood should be presented as a worthwhile, necessary and fulfilling way of life The promotion of vocations is truly a pastoral task of the whole ecclesial community, both in its local and universal expressions. The community will become actively aware of its communal responsibility for vocations, through preaching, teaching and prayer. More specifically, local parish communities provide a fertile field for encouraging vocations through groups and associations committed to supporting priestly ministry and missionary work (see PDV, 41) The coordination and collaboration of the ministry of promoting vocations is normally the responsibility of a vocation director or members of a vocations team delegated by the bishop. These act as the bishop s liaison with the seminary. Mutual respect and collaboration should mark the relation of vocation directors and seminary personnel. Such collaboration is especially important in regard to the recommendation of candidates for admission. 42

45 II Agents of Formation 131. Pastores Dabo Vobis states that the Church s task is not only to discern but also to accompany priestly vocations (42). Accordingly, the Church is the communal subject which has the grace and responsibility to accompany those whom the Lord calls to become his ministers in the priesthood (see PDV, 65) Within this ecclesial perspective, the Apostolic Exhortation again singles out the bishop as the first representative of Jesus Christ in priestly formation and, at the same time, as the one who, by his presence and sharing, fundamentally contributes to the formation of the candidates in the sensus ecclesiae, which is of central importance in priestly ministry (see PDV, 65). It is important to underscore the specific recommendation that the bishop visit with his seminarians often and thereby convey to them the sense that he is with them and for them (see PDV, 65) The members of the seminary formation team represent in different ways the bishop with whom they are united. The formation team is the principal agent responsible for priestly formation, after the bishop. Under the leadership of the rector, who cares for the unity of the whole seminary community, the formation team provides the means for meeting the goals and standards of all aspects of a priestly program of formation. The formation team does this in close collaboration with other agents, namely, teachers, spiritual directors, diocesan vocation directors and internship supervisors All those involved in the formation of future priests should be carefully chosen for their Christian leadership and their example in pastoral experience and academic competence. They must be suitably prepared humanly, intellectually, spiritually and pastorally. Resources must be provided for their initial and ongoing formation. Further, the Ordinaries of dioceses who are sending candidates should be encouraged to provide suitably disposed and adequately equipped priests and lay people for this essential apostolate The members of the formation team are called to work collegially within the pastoral context and the resources of the local Church. They have the responsibility as a team, presided over by the rector, to recommend candidates to their bishops after a serious accompaniment and a thorough examination of their suitability for priestly ministry Those priests who form the core of the formation team are to embody the priestly ideal. They are called to promote a genuine sense of community and to 43

46 exemplify the fraternal communion of the priesthood so seminarians are invited into the spirit of that apostolic communion which formed the first apostles Pastores Dabo Vobis underscores the appropriateness and need of involving the cooperation of lay people, both men and women, in the pastoral work of formation in ways that are prudent and adapted to different cultural situations. Potentially, they must be selected with care, within the framework of Church laws and according to their particular charisms and proven competence (PDV, 66). The involvement of lay people within the formation community of the seminary must be established and guided by the rector in consultation with the Ordinary of the place and be suitably co-ordinated and integrated in the primary educational responsibility of those entrusted with the formation of future priests (PDV, 66). The rector and spiritual directors must be priests The parish of internship is evidently involved in the work of formation. Bishops should choose the place of internship with great care. They should also provide the opportunity and the resources by which pastors working with the interns, as well as others involved in this significant aspect of the formative process, can prepare themselves for this ministry The seminarian s family should be a strong and influential companionable presence as he journeys toward ordination. The good example of families, particularly in the way of prayer and honest daily Christian living, is of decisive and positive value in the formative process. Moreover, the spiritual support and material help of families are helpful elements in the process (see PDV, 68) The whole seminary community is a place for growth in self-awareness, the concrete practice of the Gospel, and development of the gifts of leadership, collaboration and co-responsibility. This promotes commitment to the common good, mutuality and appreciation for diversity Inasmuch as they are the subjects of formation, the seminarians themselves are the necessary and irreplaceable agents responsible for their own formation (see PDV, 69). 44

47 5 Ongoing Formation of Priests The fact is that God continues to call and send forth, revealing his saving plan in the historical development of the priest s life and the life of the Church and of society. It is in this perspective that the meaning of ongoing formation emerges. Permanent formation is necessary in order to discern and follow this constant call or will of God (Pastores Dabo Vobis, 70) Through the sacrament of Orders, the priest is called to collaborate with the Spirit in the growth of the gift of his priesthood, all of which entails ongoing formation. Pastores Dabo Vobis envisions ongoing formation as a way of responding to Saint Paul s injunction to Timothy, I remind you to rekindle the gift of God that is within you (2 Tim.1.6; cf. PDV, 70) The program of ongoing formation must be in the context of the lifelong process of continuing education, refining pastoral skills and deepening the bonds of communion within the life and service of the presbyterate. In a program of ongoing formation, a balance is to be sought among the fourfold elements of integral formation before ordination, namely, human, spiritual, intellectual and pastoral (see PDV, 72) The involvement of the bishop and the support of the local Church are fundamental in order for a program of ongoing formation to succeed. With particular care for the recently ordained, but with inclusive care for all priests of the diocese, bishops should encourage or even mandate such programs, with dioceses to provide the resources, both financial and personnel, as well as the facilities The period immediately after ordination is of great importance for the entire ministry of priests. It is the time when priests should be introduced to and integrated into the presbyterate of the diocese and assisted in the development of their priestly role. Each diocese should establish a program to assist newly ordained priests in this transition. It is equally important that the newly ordained be appointed to a pastor who serves as his mentor. 45

48 146. Ongoing formation, supported by the local Church, can take the form of diocesan study days for priests, pastoral seminars, clergy retreats, days of recollection, and workshops in pastoral issues Seminary resources and faculty personnel also have a key role to play in this process. In collaboration with bishops, the seminary can provide credit or non-credit programs of a spiritual, academic or pastoral nature. This effort will ensure requisite accountability, seriousness of purpose, true continuity and communal learning experience To facilitate the involvement of the seminary, and at the same time to assist dioceses which would be unable to provide such programs because of a lack of resources, cooperation and flexibility between the dioceses and the seminary are essential. Distance education and personalized programs of ongoing formation are accordingly to be encouraged A vital aspect of ongoing formation is spiritual direction. Regular seminars on spiritual direction motivate priests to have spiritual directors and also provide training in the ministry of spiritual direction. 46

49 Conclusion 150. As has always been the case, the priests of Canada in the future will be called to bring the eternal truth to new endeavours of faith and service. However, they should be encouraged by the fact that theirs is not a solitary task. Empowered by a common baptism, the whole Church is called to join them as a community of conviction, charity and commitment. Furthermore, united by the sacrament of Orders, priests serve in communion with their local Ordinary and the universal college of bishops. Finally, and most importantly, they are not alone because of their share in the sustaining presence of God through the power of the Holy Spirit. It is that Holy Spirit, in and through the Church, who forms those with a vocation to the priesthood to be shepherds after his own heart and in relationship with Christ the Good Shepherd (Pastores Dabo Vobis, 82). 47

50 appendix 1 RATIO STUDIORUM FOR ENGLISH-LANGUAGE SEMINARIES IN CANADA Excluding pre-theology and the parish internship, the duration of the program for theological education should be four years of full-time study. I Courses of Study Candidates for the priesthood are to complete the following courses of study, each of which is the equivalent of a three-credit course, unless otherwise noted: Scripture Introduction to Old and New Testaments Pentateuch Prophetic Writings Wisdom Literature and Psalms Synoptic Gospels Pauline Letters Johannine Literatur Dogmatic theology Fundamental theology Theology of God, One and Triune Christology Creation, the human person and sin Grace and eschatology Sacraments 1 Ecclesiology 48 1 Equivalent to two three-credit courses.

51 Mariology Theology of the priesthood Moral theology Fundamental moral theology 2 Sexuality and marriage Medical and bio-ethics Social teaching of the Church Church history Early and Patristic Church Medieval Church Church in the Reformation Modern Church with special concern for the Church in Canada Pastoral studies Introduction to canon law Canon law of sacraments, especially marriage Introduction to spirituality Pastoral counselling Homiletics Introduction to the liturgy Practicum course on the celebration of the sacraments Practicum course on the practice of the sacrament of reconciliation 2 Equivalent to two three-credit courses. 49

52 II Descriptions of Courses A Scripture 1. Introduction to Old and New Testaments: A survey course introducing critical methods and literary genres, together with the origins and the worlds of the Old and New Testaments, plus introductions to the formation of individual books or groups of books in both Testaments. 2. Pentateuch: An examination of the Pentateuch, highlighting the traditions in the text together with the meaning of the theology presented. 3. Prophetic Writings: An examination of pre- and post-exilic Prophetic writings in the Old Testament and the use of this literature in the Church, with concentration on the exegesis of at least one major prophetical work of the Old Testament. 4. Wisdom Literature and Psalms: An exploration of the meaning and understanding of Wisdom literature in the world of Israel and in Christian tradition, including particular emphasis on the Psalms. 5. Synoptic Gospels: An exegetical and critical presentation of at least one synoptic Gospel in depth, with necessary reference to the other Gospels through historical background, literary structures and theological themes. 6. Pauline Letters: An examination of selected Pauline texts to understand the major significance of Saint Paul s teachings as both pastor and theologian, with attention to the central themes, the style and the structure of his letters and the impact of his theology. 7. Johannine Literature: An exegetical and critical examination of the Johannine texts with particular attention to the major themes of Johannine theology. 50

53 B Dogmatic Theology 1. Fundamental Theology: Introduction to theology; an analysis of religion; the factors of theology, including experience, revelation, faith, Scripture, Tradition, the Magisterium, reason, culture, development of dogma and infallibility. 2. Theology of God, One and Triune: The biblical concept of God and the evolution of the Christian doctrine of the Trinity; the unity and tension of the biblical and dogmatic views of God. 3. Christology: Introduction to the basic themes relating to the person and mission of Jesus Christ, including biblical, historical and contemporary perspectives on his incarnation, redemption and resurrection. 4. Creation, the Human Person, and Sin: Creation as the beginning of salvation history; creation in Scripture, Christian tradition and the official teaching of the Church. The human person as creature; in God s image and as co-creator; the original human state; the problematic of nature and grace. The human person as sinner; the biblical doctrine of sin, and the Christian dogma of original sin throughout history. 5. Grace and Eschatology: Grace in its different perspectives: biblical meanings, theological speculations, conciliar teachings, modern investigations concerning the relation between grace and freedom; grace and nature; grace and pneumatology; grace and eschatology. 6. Sacraments: Baptism, Confirmation and Eucharist from biblical, historical and systematic points of view. The anthropological, ecclesial and Christological dimensions of the sacraments of initiation. The biblical foundations, historical development and theological understanding of the healing sacraments (Reconciliation, Anointing of the Sick) and of the social sacraments of the Church (Matrimony, Holy Orders). 51

54 7. Ecclesiology: Introduction from biblical, historical, systematic and pastoral perspectives into the mystery and nature of the Church, including related magisterial pronouncements, especially from the First and Second Vatican Councils, and contemporary questions. 8. Mariology: An overview of the teachings of the Church on Mary from biblical, dogmatic, ecumenical and devotional perspectives, including her place in Christology and ecclesiology. 9. Theology of the Priesthood: An overview of the nature and meaning of priesthood, with emphasis on the unique priesthood of Jesus Christ, the common priesthood of all the faithful, and the ministerial priesthood, including the diaconate, presbyterate and episcopate, and underlining the essential difference and complementarity between the common priesthood and the ministerial priesthood. C Moral Theology 1. Fundamental Moral Theology: The moral message of the Scriptures, Old and New Testament; conversion, the basic moral imperative of Jesus; historical overview of the ethical wisdom of the Church, the moral agent and acts, the natural law, the Magisterium, positive law, virtue and sin, mortal and venial sin, the formation of conscience, moral methodology. 2. Sexuality and Marriage: Marriage and the family seen as the proper goal and context of human sexuality; the need for integration of sexual drives for the maturation of the human person. Tension and sin in the misuse of sexual power. Marriage as human reality, its institution by God, marriage as saving mystery (sacrament) in the Christian community. The tragedy of divorce and the role of the Church in its canonical and pastoral ministry to divorced persons. 3. Medical and Bio-Ethics: A study of the issues of birth control, abortion, sterilization, artificial insemination, euthanasia, and genetics; professional responsibility in health care in the light 52

55 of the dignity of the human person as well as natural law and the official teachings of the Church. 4. Social Teaching of the Church: A study of the social encyclicals from Rerum Novarum to Sollicitudo Rei Socialis, with special attention to social justice, human rights, solidarity, the structures of sin, and the historical and economic factors that result in an imbalance in the use of the resources of the earth. D Church History 1. Early and Patristic Church: An overview of the genesis of the Christian community, its development of doctrinal and ethical positions, its relation to its surrounding culture, its various forms of life and worship, and its geographical expansion from the first through the sixth centuries, with particular attention to the Fathers of the Church. 2. Medieval Church: A survey of the history of the Church from 600 A.D. to the middle of the 15th century, its development in and effect on society, and the break with the Orthodox Churches. 3. Church in the Reformation: The background to the Reformation, especially in the late Middle Ages, with emphasis on the central figures of Erasmus, Luther, Calvin and Zwingli; the special circumstances of the English Reformation, and the spiritual renewal of the Counter-Reformation. 4. Modern Church and the Church in Canada: A study of Christianity since 1648, with emphasis on both secular and religious challenges to the Church and on movements of revival and renewal within the Church, and giving special attention to the history of the Church in Canada. E Pastoral Studies 53

56 1. Introduction to Canon Law: The fundamental principles of Canon Law and its theological foundations in the light of the Second Vatican Council, with particular attention to the ministerial priesthood. 2. Canon Law of Sacraments: An examination of the canons regarding the sacraments of baptism, confirmation, reconciliation and the anointing of the sick, with particular attention to the canonical and civil requirements for marriage, including an examination of the processes involved in the dissolution of a marriage and the declaration of its nullity. 3. Introduction to Spirituality: An examination of Christian spirituality, including the attitudes, dispositions and elements comprising the spiritual life of the Catholic priest that serve to promote holiness and integrity. 4. Pastoral Counselling: Introduction to the theory and practice of pastoral counselling, including the psychology of human behaviour and development, with special attention to the psychology and theology of current life challenges. 5. Homiletics: The basics of preaching in the liturgy, covering the planning, preparation, construction and delivery of homilies and sermons based on and sustained by theological reflection on the Word, together with a look at the role and use of communications media. 6. Introduction to the Liturgy: Liturgy from its historical, theological and pastoral perspectives, including the celebration of the Eucharist, the Liturgy of the Hours, the liturgical year, liturgical planning, and symbols in worship. 7. Practicum Course on the Celebration of the Sacraments: The Order of the Mass and the rites of baptism, marriage, the anointing of the sick and funerals, with special attention to their pastoral significance as presented in the documents of the Church that have been issued by and since the Second Vatican Council. 54

57 8. Practicum Course on the Practice of Sacrament of Reconciliation: The rites of the sacrament of reconciliation, including an examination of specific moral cases so as to prepare future ministers of the sacrament of reconciliation. III Theological Synthesis It is useful for a seminarian to undertake a summary course or to write a synthesis at the conclusion of his theological studies to help him to integrate all the courses that he has taken in his theological studies. This also provides him with an opportunity for a comprehensive view of Scripture, dogmatic theology and pastoral studies in preparation for his priestly ministry of teaching and preaching. Seminaries may choose to consider this theological synthesis as a course of study that would receive credits. IV Field Education Program In addition to the pastoral involvement by seminarians in their own local parish community, each seminarian is to receive formal pastoral formation by means of a field education program which may involve parish-based or institution-based placements. 1. The minimum requirement for a field education program is normally one semester, in combination with one semester of pastoral counselling. These are usually scheduled during the second year of theology. 2. Seminaries may also require seminarians to complete a Clinical Pastoral Education course (C.P.E.). 3. Field education programs should involve weekly seminars for sharing and theological reflection to assist seminarians in recognizing the challenges of the apostolate while integrating the practice of ministry with the study of theology. This means that each seminarian receives professional guidance on his pastoral involvement as well as an evaluation of his successes and difficulties. 55

58 V Parish Internship Year It is recommended that future priests spend a year in pastoral internship. The following proposed pastoral practicums or courses are related to pastoral internship and would usually be taken in the final academic year: 1. Preaching Practicum: The preparation, delivery and evaluation of homilies. 2. Parish Administration Seminar: An introduction to parish administration, rectory living and adjustments in the first years of ordained life. 3. Pastoral Catechetics: An exploration of modern movements in catechetics, especially their implementation at local levels, with an analysis of the modern parish as a potential catechetical community and special attention to related disciplines and modern research on the psychological, intellectual, emotional, moral and faith development of children and adults. 4. Practicum in Pastoral Psychology: An introduction to the psychological theories of personality, abnormal behaviour and maturity, with opportunity for personal reflection, group interaction and practice counselling. 21 November

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