Priestly Formation according to the Post-Vatican Documents

Priestly Formation according to the Post-Vatican Documents “Formation is craft work, not police work. We have to form the heart, otherwise we will form little monsters. And then these little monsters will form the people of God. We must not form administrators, managers, but fathers, brothers, travelling companions”. Pope Francis, Conversation with Superior Generals (29 November 2013). The second Vatican document “Optatum Totius” expressed vividly the purpose and the importance of priestly formation that “the Council is fully aware that the desired renewal of the whole Church depends in great part upon the priestly ministry and it solemnly affirms the critical importance of priestly training” Austin Flannery, O.P, Vatican Council II (The Conciliar and Post Conciliar Documents), (Mumbai: St. Paul’s Publications, 1999), 627. The document further expressed the aim of seminary training; “Seminary training must have as its aim the forming of men into shepherds of souls, after the example of our Lord Jesus Christ, teacher, priest and pastor” (#4). Then onwards, the Catholic Church is much concerned about the formation programme by periodically guiding through its documents. In this context, the post-Vatican documents have brought many changes in the field of formation especially focussing on the special training of formation personnel, objective assessment of candidates with the help of modern sciences like sociology and psychology, introducing the screening of candidates, contextualised formation, from rule centred to person centred formation, accompaniment in formation, andragogical methodology in teaching and learning and exposure to immersion programme Mathew M. Vallipalam, Priestly and Religious Formation, (Bengaluru, Dharmaram Publications, 2023), 13.. 1. Definition and Goals of Priestly Formation Etymologically, the word ‘formation’ is derived from the Latin verb “formare”, which would mean “forming, being formed, to mould, or shaping”. Hence, it can be understood the harmonious development of all the faculties and abilities of a candidate for priestly or religious life Mathew Anatharackal C.M.I, Psycho-Spiritual Dimensions of Formation, 2nd Ed., (Bangalore: Dharmaram Publications, 2001), 218.. Formation means “moulding” and “developing”. According to Van Kaam, “formation is the developmental dynamic essence of human life”. Van Kaam further States that formation is the communication of inner life by an inspiring person who knows and lives in the spirit deeply in himself or herself Mathew Anatharackal C.M.I, Psycho-Spiritual Dimensions of Formation, 2nd Ed., (Bangalore: Dharmaram Publications, 2001), 219.. Formation is primarily a learning process which involves change, growth and transformation as a whole. Formation is understood as ‘discipleship’ in Christ. Formation is also understood as ‘configuration into Christ’ (Ratio Fudamentalis, 68). “Formation” should be understood as a process that brings about a ‘transformation’ in the person and that affects that person’s entire mode of existence. In this sense, “formation” is a lifelong process. The formation period has paramount importance in the life of a religious or priests. The entire training of the students should be oriented to the formation of true shepherds of souls after the model of our Lord Jesus Christ, teacher, priest and shepherd Paul VI, Optatum Totius (Decree on Priestly Training), WWW. Vatican.va, 1965, 1. Religious and priestly formation could be compared to the growing process of a tree or the process of constructing a house. As everything is vital in the growing process of a tree, so also the different aspects of formation are very important. Having the good seed at hand, sowing the seed in the right place, watering it regularly and protecting it from all sorts of dangers occupy paramount importance for the healthy growth and consequent fruit bearing of a tree. In the same way, identifying a genuine vocation and helping it to grow, constitute a great responsibility. Christian spiritual formation is the process of being conformed to the image of Jesus Christ for the glory of God and for the sake of others (2 Corinthians 3:17-18). The focus of spiritual formation is the Holy Spirit, who guides the ongoing journey. The response is submission. Formation is an organic, life-long, and holistic process involving right thinking (orthodoxy), right behaviors (orthopraxy), and right feelings (orthopathy) of individuals and communities. Discipleship focuses on the maturing of one's faith in the context of the particular beliefs and values of a faith community. Disciples are respected and spiritually mature mentors and leaders in a faith community. Spiritual disciplines are the tools of spiritual formation. Only the Spirit can bring about spiritual formation. Spiritual Formation is a process, but it is also a journey through which we open our hearts to a deeper connection with God. We are not bystanders in our spiritual lives, we are active participants with God, who is ever inviting us into relationship with him. 2. Significance of Priestly Formation Priestly formation is an important topic in the Catholic Church because it concerns the continuing conversion of heart, mind and soul in a man that will enable him to carry on an effective ministry, in service of God and His people, in the ordained priesthood of Jesus Christ. The formation of priests characterizes the entire life of the ministerial priest as a “singular ‘journey of discipleship,’ which begins at Baptism, is perfected through the other sacraments of Christian initiation, comes to be appreciated as the centre of one’s life at the beginning of Seminary formation, and continues through the whole of life” Ratio Fundamentalis, n. 80: L’Osservatore Romano (2016), 35.. The priesthood is primarily the office entrusted by Christ to his Apostles of teaching, sanctifying and governing the faithful Heinrich Denzinger, Compendium of Creeds and Definitions, 43rd Ed. (Bangalore: ATC, 2010), 1100. . A priest, as a disciple of Jesus Christ and a minister of the sacraments, is called in the sacrament of holy orders by God to serve the people of God through his prayer and sacramental service. A priest is chosen from God’s people to lead and to be an administrator to a Christian community using his knowledge, skills, and competencies. For the efficacy of his priesthood, a priest should be well trained. A life-long formation will promote a priest’s wellbeing and benefit the portion of God’s people he is serving as Saint Paul used to remind Timothy “to rekindle the gift of God that is within you” (2 Tim 1:6). 3. Priestly Formation, Envisaged in Second Vatican Documents The spirit and source of post-Vatican documents can be understood correctly from the second Vatican documents, because they only pave the foundation for the post-Vatican deliberations. The second Vatican Council (Vatican II) was the 21st ecumenical council of the Catholic Church. It was such an important council of the church because ‘if you put all the writings from all the councils held through the centuries so far into one big stack, nearly one third of the pile comes from Vatican II Cynthia Stewart, Why the Second Vatican Council Really is That Important, Saint Mary’s Press, 2012, 1. It was convened by Pope John XXIII and lasted for four sessions from the year 1962 to 1965. It produced a series of documents to direct the life of the Church in the 20th century and beyond. This refreshening of the Church’s traditions is commonly referred as ‘aggiornamento, which means in Italian ‘bringing up to date’. The second Vatican council, with its highest Apostolic Constitution authority of all bishops, produced some 16 major documents, starting from ‘Sacrosanctum Concilium’ (Constitution on the Sacred Liturgy) to Gaudium et Spes (Pastoral Constitution on the Church in the Modern World). From a theological perspective, the Council reaffirmed the fundamental teachings of the faith while updating their presentation and practice. The documents of Vatican II are themselves historically conditioned, and future generations of Catholics will once again need to retrieve the basic ideas presented in them and express them in ways that make sense in their own time Cynthia, 2012, 1. 3.1. “Optatatum Totius” on Priestly Formation (1965) Optatum Totius (Desired renewal of the whole Church) is a conciliar document by Pope Paul VI, promulgated on October 28, 1965 by Vatican II, a decree on Priestly Training. The introduction states the purpose that the document was designed to provide guidelines to improve the education and preparation of candidates for priesthood, responding to the changing needs and challenges of modern world. The title indicates the universal desire and concern within the Church for the proper formation of priests. “The Council is fully aware that the desired renewal of the whole Church depends in great part upon the priestly ministry and it solemnly affirms the critical importance of priestly training Austin Flannery, O.P, Vatican Council II (The Conciliar and Post Conciliar Documents), (Mumbai: St. Paul’s Publications, 1999), 627.” The entire document contains seven chapters divided into twenty-two articles. This document insists on Bishops, Priests and all Christians to promote priestly vocations and it emphasizes the place and role of seminaries in the sound spiritual, doctrinal and pastoral formation. The document recognizes that priestly formation as a lifelong process. 3.2. Major Directions of the Document for Formation 3.2.1. Formation based on Needs of Different Counties and Rites The chapter one deals with the priestly training in different countries. The council sets forth basic guidelines for the establishment of specific programs for priestly formation for different countries and rites throughout the world (1). This chapter recommends that each nation or rite, should have its own program of priestly training, depending on the local needs, which is to be designed by their respective Episcopal conferences. The approval of the programme should always be made to the Holy See and to be revised at regular intervals. 3.2.2. Need for Promoting Vocation The second chapter talks about the collaborative effort for vocation promotion. The duty of promoting vocations falls on the whole Christian community, but specifically on the local Parish priests. The document insists the importance of Christian families of the seminarians. They are the principal contributors of this noble vocation, ipso facto, the bedrock of an integral formation and discipline and a kind of initial seminary. The primary duty of a diocesan bishop is to promote vocation among Christian families in his respective diocese. The vocation can be promoted in traditional ways of prayer, penance, preaching, and catechetical instructions, or by any prudent means of social platform. 3.2.3. Selection Process of Candidates and Teachers for Seminary Administrators and teachers for the major seminaries, must be selected from the best men and women with sound doctrine, pastoral experience, and special spiritual and pedagogical training (5). Regarding the selection of seminarians, a three-step inquiry must be made in selection of seminarians, namely, a) His proper intention and freedom of choice, b) His spiritual, moral and intellectual qualifications, c) His appropriate physical and psychological health (6). 3.2.4. Importance of Spiritual and Psychological Formation The spiritual training must be based on two foundations, namely the doctrinal and the pastoral formation. The role of the spiritual director is important who helps the seminarians to live in an intimate union with God. The seminarians are to be educated to follow the venerable tradition of celibacy according to the fixed laws prescribed by their own rites. A wisely planned training in psychology and pedagogy ought to be applied towards the human maturity of the seminarians. This will help the seminarians to have stability of mind, the ability to make wise decisions and a sound evaluation of men and events. The document upholds the discipline of seminary life, which will be a strong- safeguard of community life and of charity, through which the seminarians gradually learn self-mastery, the right use of freedom, to act spontaneously and energetically and to work together harmoniously with their fellows and with the laity Pope Paul VI, Optatum Totius (Decree on Priestly Training), 1965. WWW.Vatican.Va. . 3.2.5. Need of Secular degree along with Philosophy and Theology The Council indicates that students should have the humanistic and scientific education common to their culture before they begin their philosophical and theological studies, so that they may learn to refute the errors and to communicate full truth. Good knowledge of Latin or the language of their rite, and the languages of Scripture and Tradition are to be taught to the seminarians. Students should attain a knowledge of man, the world and God, relying on a philosophical patrimony but also taking into account later philosophical investigations, so that they can correctly understand the characteristics for dialogue with men of their time (15). Theology is taught to the students, so that they will correctly draw out Catholic doctrine from divine revelation, profoundly penetrate it, make it the food of their own spiritual lives, and be enabled to proclaim, explain and protect it in their priestly ministry” (16). These studies should include Scripture, exegesis, divine revelation, study of the Fathers and dogmatic theology and a special care for moral theology. 3.2.6. Need for Pastoral Training and Pastoral Work The document emphasizes that the seminarians are to be involved in preparation for catechesis, preaching, liturgical worship, and administration of the sacraments (20). Students are to be initiated into pastoral work not only during their studies but also during their vacations. 3.2.7. On-going Formation and Advanced Studies The final section charges episcopal conferences with the responsibility to encourage and to establish various programs of training to be pursued even after ordination, in suitable pastoral universities (21). The Council concludes by noting that the Fathers of this holy synod have pursued the work begun by the Council of Trent, which first established seminaries as a key to proper priestly formation. The seminary administrators should ensure that the task of forming future priests, should always be in the spirit of renewal, promoted by sacred Synod Pope Paul VI, Optatum Totius (Decree on Priestly Training), 1965. WWW.Vatican.Va.. 4. The Post-Vatican Documents on Priestly Formation 4.1. Meaning and Scope of Post-Vatican Documents The second Vatican council took place from the year 1962 to 1965. The documents that were produced in those three years by the second Vatican council are known as ‘Second Vatican Documents’. The documents produced after the year 1965 to 2023, are considered as ‘Post-Vatican Documents’ or ‘Post Conciliar Documents’ (After Council Documents). The Post Vatican Documents can be traced in history by understanding the history of the Popes after Second Vatican Council: 60 Years (1963 – 2023), namely 1) Paul VI (1963 – 1978), 2) John Paul II (1978 – 2005), 3) Benedict XI (2005 – 2013), 4) Francis (2013 -). The documents produced under these Popes are simply termed as ‘post-Vatican’ documents Jithin Jacob, Post Conciliar Documents on Priestly Formation, www. Academia. . 4.2. Understanding the Types of Church Documents While the Old Testament books take no form of a letter, the New Testament contains twenty-one epistles. The first Christian leaders frequently used letters to keep in contact with their community of believers Michael Miller (Ed.), The Encyclicals of John Paul II, Our Sunday Visitor Publishers, 2001, 11. Official documents of the Catholic Church have evolved and differentiated over time, but commonly come from four basic sources: a) Papal documents, issued directly by the Pope under his own name; b) Church Council documents, issued by ecumenical councils of the Church and now promulgated under the Pope's name, taking the same form as common types of papal documents; and c) Bishops documents, issued either by individual bishops or by national conferences of bishops. 4.2.1. Eight Types of Papal Documents 1) Decretal letter (Litteras decretals): Once a common papal document, now restricted to dogmatic definitions and (more commonly) proclamation of canonizations and beatifications. 2) Apostolic Constitution (Constitutio apostolic): The most solemn kind of document issued by a pope in his own name. Constitutions can define dogmas but also alter canon law or erect new ecclesiastical structures. E.g., Benedict XVI’s apostolic constitution Anglicanorum Coetibus providing personal ordinariates for Anglicans Liturgy Office of the Catholic Bishops Conference of England and Wales, Study Guide, 2018.. 3) Encyclical Letter (Litterae encyclicae): The second most important papal documents, exhorting the faithful on a doctrinal issue. Its title is taken from its first few words in Latin. An example includes, John Paul II’s Ecclesia De Eucharistia or Pope Francis’ Laudato Si’. 4) Apostolic Letter (Litterae apostolicae): Apostolic letters are issued by popes to address administrative questions, such as approving religious institutes, but also used to exhort the faithful on doctrinal issues. Apostolic letters do not typically establish laws. An example would be, Misericordia Et Misera at the conclusion of the Extraordinary Jubilee of Mercy. 5) Declaration (declamatio): A declaration is a papal document that can take one of three forms: i) a simple statement of the law interpreted according to existing Church law; ii) an authoritative declaration that requires no additional promulgation; or iii) an extensive declaration, which modifies the law and requires additional promulgation. Declarations are less common now, but were resorted to several times by the Vatican II Council. An example is Dignitatis Humanae, the Declaration on Religious Liberty. 6) Motu Proprio: A Motu Proprio is a decree issued by the Pope on his own initiative. It can enact administrative decisions or alter Church law (but not doctrine). An example is Benedict XVI’s Summorum Pontificum, relaxing restrictions on celebration of the traditional mass. 7) Apostolic Exhortation (Adhortatio apostolica): It is a formal instruction issued by a pope to a community, urging some specific activity. E.g., Benedict XVI’s Sacramentum Caritatis on the Eucharist as the Source and Summit of the Church’s Life and Mission. 8) Allocutions (allocutions): It is an oral pronouncement by a pope with pastoral teaching. Allocutions are a way for popes to exhort the faithful. These can include homilies, general audiences, speeches and at the weekly Angelus Liturgy Office of the Catholic Bishops Conference of England and Wales, Study Guide, 2018.. 4.2.2. Three Types of Conciliar Documents Traditionally, Church councils issued documents, only in the form of decrees or constitutions. The Fathers of Vatican II, however, intended a pastoral rather than a strictly doctrinal council, and as a result issued a number of different kinds of documents, all promulgated under the Pope’s name and therefore taking the same name and form as papal documents. 1) Constitution: Four documents were issued as constitution, the ‘highest form’ of document. (e.g., Sacrosanctum Conclium, the Constitution on the Sacred Liturgy). 2) Decrees: Nine documents were issued as decrees, addressing ‘specific issues’ within Church life (e.g., Unitatis Redintegratio, the Decree on Ecumenism). 3) Declarations: Finally, three documents were issued as declarations, fairly ‘brief documents’ (e.g., Dignitatis Humanae, the Declaration on Religious Liberty). 4.2.3. Three Types of Curial Documents 1) Instruction: Instructions are statements issued by a Congregation, always with the approval of the pope. Instructions are usually intended to explain or clarify documents issued by a Council or decrees by a Pope. An example of an instruction, Redemptionis Sacramentum which is concerned good practice in the celebration of the Eucharist. 2) Recognitio: A recognitio supplies the acceptance by the relevant office of the Holy See of a document submitted to it for review by a local conference of bishops. Liturgical translations are subject to recognitiohave first been approved by the local conference. 3) Replies to Dubia: Dubia are official responses to questions (dubia) of bishops addressed to the Holy See seeking clarification on statements of doctrine or discipline. Dubia is addressed to congregations having jurisdictions. The Congregation for Divine Worship publishes its responses in the journal Notitiae Liturgy Office of the Catholic Bishops Conference of England and Wales, Study Guide, 2018.. 4.2.4. Sixteen Dicasteries of The Roman Curia The Roman Curia consists of 16 Dicasteries, which were named as congregation earlier. Roman Curia is the administrative office of the Roman Pontiff. Pope Francis has changed from congregation to dicastery, a secular term meaning simply a civil department, the term introduced in 1988 in Pastor Bonus, by Pope John Paul II, is now officially promulgated, in ‘Praedicate Evangelium’: (9 December, 2018): On the Roman Curia and Its Service). The Dicastery for Culture and Education with its two Sections: i) The Section for Culture: Focus on arts, literature, science, sports etc., ii) The Section for Education: The Roman Catholic Education to erect new academic institutes and granting degrees (Pontifical Academies) periodically proposes the changes to be introduced in formation Liturgy Office of the Catholic Bishops Conference of England and Wales, Study Guide, 2018.. 4.3. The List of Post-Vatican Documents on Formation The Second Vatican Council’s decree on priestly training (Optatum Totius, 1965) expressed clearly the urgency and need for the renewal of priestly ministry and the critical importance of priestly training Austin Flannery, O.P, Vatican Council II (The Conciliar and Post Conciliar Documents), (Mumbai: St. Paul’s Publications, 1999), 627. The post-Vatican documents are extension of the spirit of second Vatican Council. Hence, in 1967, Pope Paul VI released the encyclical on the celibacy of priests (Sacerdotalis Caelibatus) which insisted on the need for training of celibacy in formation. In 1969, sacred congregation for religious and secular institutes released the instruction on the renewal of religious formation (Renovationis Causam). In 1974, the sacred congregation for catholic education published “A Guide to Formation in Priestly Celibacy”. In 1985, the sacred congregation for Catholic education published the document “Ratio Fundamentalis Institutionis Sacerdotalis, is the continuation of second Vatican council’s guidance for priestly formation. In 1992, the same spirit of renewal is carried on by the post Vatican documents particularly by Pastores Dabo Vobis (The post synodal apostolic exhortation on formation) by Pope John Paul II in 1992 paying attention to formation of priests in today’s context. In 1993, The Vatican congregation for Catholic education published a document on “Directives concerning the preparation of seminary educators”, which highlights the need for preparing seminary educators. In 2008, the supreme Pontiff Benedict XVI, along with the congregation for education released a document “Guidelines for use of psychology in admission and formation of candidates”. In 2016, the Vatican congregation for clergy brought out a new set of guidelines for formation through the document “Ratio Fundamentalis Institutionis Sacredotalis (The Gift of the priestly vocation), which was originally published in 1985, paying attention to the initial and ongoing formation programme for priests and the four dimensions of priestly formation namely the human, spiritual, intellectual and pastoral aspects. In 2018, Pope Francis released the apostolic constitution on “Veritatis Gaudium (The Joy of Truth), addressing the restructuring of study of theology and other academic disciplines within Catholic Universities and institutes Mathew M. Vallipalam, Priestly and Religious Formation, (Bengaluru, Dharmaram Publications, 2023), 13.. The Chronological Table of Documents No Year Name of the Document Source Purpose 1 1967 Sacerdotalis Caelibatus (Celibacy) Encyclical Importance of Celibacy 2 1969 Renovationis Causam (Renewal) Congregation Renewal of the religious 3 1974 A Guide to Formation in Priestly Celibacy Congregation Guidance to priestly celibacy 4 1985 Ratio Fundamentalis Institutionis Sacerdotalis Congregation Priestly formation 5 1992 Pastores Dabo Vobis Encyclical Contextual formation 6 1993 Preparation of Seminary Educators Congregation Need to prepare seminary educators 7 2008 Use of Psychology in Formation Congregation Use of psychology in formation 8 2016 Ratio Fundamentalis Institutionis Sacredotalis Congregation Continuation of 1985 document 9 2018 Veritatis Gaudium Encyclical Restructuring the Catholic Institutes 4.4. Salient Features of the Post-Vatican Documents on Priestly Formation 4.4.1. On the Celibacy of the Priest (Sacerdotalis Caelibatus, 1967) This document of 24 June 1967, entitled “Sacerdotalis Caelibatus,” is an encyclical letter of Pope Paul VI, on the priestly celibacy. It is primarily meant to offer wide-ranging guidelines to priests and seminarians towards living a worthy-celibate life. The first part deals with the issues of celibacy and the second part deals with formation. Pope Paul VI began by attesting that the priestly celibacy has been guarded by the Church for centuries as a brilliant jewel, and retains its value undiminished even in our time (#1). However, questions have arisen concerning the sacred celibacy of the clergy against the retention of sacred celibacy (#4). The encyclical examines celibacy from the doctrinal, historical, sociological, psychological and pastoral point of view (#5) Paul VI, Sacerdotalis Celibatus (Encyclical on the celibacy of the priest), 1967, WWW.Vatican.Va. 1) Unsuitable Candidates: The document clearly states that those who are discovered to be unfit for physical, psychological or moral reasons, should be quickly removed from the path to the priesthood. It is one of their grave duties of educators. They must neither indulge in false hopes and dangerous illusions nor permit the candidate to nourish these hopes in any way, with resultant damage to himself or to the Church (#64). 2) Virtue of Sincerity: The educator is expected to stimulate skilfully the young man to the evangelical virtue of sincerity and to spontaneity by approving every good personal initiative, so that the young man will come to know and properly evaluate himself, wisely assume his own responsibilities, and train himself to that self-control. The exercise of authority will be animated by wise moderation and a pastoral attitude with an ever-deepening understanding of the psychology of the young man, and will appeal to personal conviction (#68). 3) Interest for Asceticism: Young candidates for the priesthood are invited to become convinced that they cannot follow their difficult way without a special type of asceticism proper to themselves and more demanding than that which is required of the other faithful (#70). 4) Trial Period of Observance of Celibacy: The encyclical invites to judge with more certainty the young man's fitness for the priesthood and to have successive proofs of his attained maturity on both the human and supernatural levels for "it is more difficult to conduct oneself correctly in the service of souls because of dangers coming from outside" (#71), it will be advisable to have a preliminary trial period before the observance of holy celibacy becomes something definitive and permanent through ordination to the priesthood Paul VI, Sacerdotalis Celibatus (Encyclical on the celibacy of the priest), 1967, WWW.Vatican.Va. 4.4.2. Renewal of Religious Formation (Renovationis Causam, 1969) The sacred congregation for religious and secular Institutes published the document “Instruction on the Renewal of Religious Formation” (Renovationis Causam), in 1969. The Second Vatican Ecumenical Council devoted much attention to those who pursue the divine gift of a religious vocation, and it set forth in a clearer light the nature, structure and importance of their way of life. Concerning their place in the body of the Church the Council affirmed: "Although the religious state constituted by the profession of the evangelical counsels does not belong to the hierarchical structure of the church, nevertheless it belongs inseparably to her life and holiness" (LG 44). 1) Varied Formation: The framework and the means of formation must vary according as an Institute is dedicated to contemplation or is committed to apostolic activities Instruction on the Renewal of Religious Formation (https://www.vatican.va/roman_curia/congregations/ccscrlife/documents/rc_con_ccscrlife_doc_02021990_directives-on-). 2) Importance of Profession of Vows: The document emphasizes the necessity of recalling here the nature and the proper value of Religious Profession. Such profession, whereby the members "either by vows or by other sacred bonds which are like vows in their purpose", (8) bind themselves to living the three evangelical counsels, brings about a total consecration to God, who alone is worthy of such a sweeping gift on the part of a human person. 3) Importance of Novitiate Training: In our time, genuine religious formation should proceed more by stages and be extended over a longer period of time, since it must embrace both the time of the novitiate and the years following upon the first temporary commitment. In this formation cycle the novitiate must retain its irreplaceable and privileged role as the first initiation into religious life.  4) Preparation for Novitiate: Preparation for entrance into novitiate becomes all the more important as the world is becoming less Christian in outlook. A gradual spiritual and psychological training appears to be indispensable in order to break away from one’s social milieu and worldly habits. 5) Preparation for Perpetual Vows: A religious formation more based on stages and judiciously extended over the different periods of the life of a young religious should find its culmination in a serious preparation for perpetual vows. It is in fact desirable that this unique and essential act whereby a religious is consecrated to God forever should be preceded by a sufficiently long immediate preparation, spent in retreat and prayer, a preparation which could be like a second novitiate. 4.4.3. A Guide to Formation in Priestly Celibacy (1974) The document is from the sacred congregation for education, in 1974. It focusses on the issue, how can the preparation of seminarians for celibacy be improved? And it further states that celibacy is a gift from God which cannot be kept unless a candidate is properly prepared for it. It focusses on preparation for emotional maturity and it presents a positive view of celibacy. The part one deals with the meaning of celibacy in contemporary priestly life. It discusses the problems of priestly celibacy in modern life, reasons for celibacy and the relationship between celibacy and priesthood Vatican Guidelines, Formation in Celibacy, (Origins, Vol 4: No.5, 1974), 71 . The second part deals with the goals of seminary training. It speaks about the three goals of seminary training; The students must be formed as men (God calls real men and if there are no men, there can be no call – cf. Vat. Coun. O.T, n.11), Christian and priest. Hence, it must be an integral formation of personality which is human, Christian and priestly training (#17). Training for manhood is a pre-condition for living a Christian life and grace is the dynamic force for realising full humanity. 1) Formation in Human Maturity: The document believes that human maturity comes from emotional maturity (#18). It is associated with psychological and moral maturity. It is aiming at mature personality, integrating one’s human tendencies and values. Maturity is not a single reality but a complex reality. It is achieved through physical, intellectual, moral, social and religious education (#19). Human maturity must be achieved through sexual maturity. There is a close connection between emotions and sexuality. Sexual maturity aims at rising above one’s sexual tendencies negatively and be able to positively grow in love for others. It is to give a proper place for sex in the total picture of personality (#21) Vatican Guidelines, Formation in Celibacy, (Origins, Vol 4: No.5, 1974), 72 . 2) Formation in Christian Maturity: Christian maturity comes through gradual growth in faith, growing perfect in Christ and transformation in the Spirit (#24). St. Paul invites the people of Ephesus in the following words, “Arrive at the dimension of the perfect man, fully mature with the fulness of Christ himself”. The seminary training must aim at bringing Christian personality in students. This training helps to differentiate the distinct vocation of the lay person and of the priest. Christian maturity helps one to acquire emotional maturity, which is converted into communion of life in charity, living in union with God and his neighbour and acquiring sexual maturity which helps one to be open to oneself and to the needs of one’s neighbour (#27). 3) Formation in Priestly Maturity: The principal purpose of seminary formation is to train true pastors of souls. The priestly maturity consists in growing into priestly personality is that of a shepherd of souls, on the model of Jesus Christ, teacher, priest and pastor (#29). The priest needs to acquire necessary charism to build up the Church and support and guide the Christian community. The entire formation finally aims at forming “priest-pastors”. The priestly maturity differentiates a priest from other Christians. A priestly vocation demands human and Christian maturity so that the seminarian may be able to understand the demands of his vocation. It is a journey from ordinary Christian life to a mature Christian life (#30). 4.4.4. Pastores Dabo Vobis (I will give you Shepherds - 1992) Pastores Dabo Vobis (I will give you Shepherds) is an important document on priestly formation, by Pope John Paul II, released on March 15, 1992. PDV: Pastores Dabo Vobis (PDV) is a Post-Synodal Apostolic Exhortation to the Bishops, Clergy and Faithful, on the formation of priests in the circumstances of the present day John Paul II, Pastores Dabo Vobis (Post-conciliar Document on Formation), www.Vatican.va, 1. 1) Purpose of Priesthood: The document starts with the biblical quote, "I will give you shepherds after my own heart" (Jer. 3:15). It points out that the formation of future priests, both diocesan and religious with the lifelong care for their personal sanctification in the ministry and for the constant updating of their pastoral commitment, considered by the Church as one of the most demanding and important tasks for the future of the evangelization of humanity. It analyses the challenges of priestly formation today in chapter one. The letter to the Hebrews clearly affirms the "human character" of God's minister that he comes from the human community. "Every high priest chosen from among men is appointed to act on behalf of men in relation to God" (Heb. 5:1). 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. Chapter two speaks about the nature and mission of the ministerial priesthood. The priest is anointed to preach good news to the poor, sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord (Lk 4:18). The priest shares the trinitarian identity, 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 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. A priest is meant for the universal church and for the world. 2) The Nature of Formation of Candidates Chapter five deals about the formation of candidates for the priesthood. The Church affirms that it has been involved in the pastoral care of vocations. Her task is not only to discern but also to "accompany" priestly vocations. The "seminary"-the "house" of formation is more than a material space, should be a spiritual place, a way of life, an atmosphere that fosters and ensures that the person who is called to the priesthood may become, with orders, a living image of Jesus Christ. The Church and the Bishop, the seminary, the seminary formators and finally the agent of formation is the candidate himself. 3) The Insistence of Ongoing Formation of Priests The theological reasons behind ongoing formation (70) flows from the Bible itself. "I remind you to rekindle the gift of God that is within you" (2 Tm. 1:6). "Do not neglect the gift you have, which was given you by prophetic utterance when the elders laid their hands upon you. Practice these duties, devote yourself to them, so that all may see your progress, by so doing you will save both yourself and your hearers" (1 Tm. 4:14-16). The aim of ongoing formation, must be that of promoting a general and integral process of constant growth, deepening each of the aspects of formation human, spiritual, intellectual and pastoral - as well as ensuring the harmonious integration, with pastoral charity. "I will give you shepherds after my own heart" (Jer. 3:15). Today, this promise of God is still living and at work in the Church John Paul II, Pastores Dabo Vobis (Post-conciliar Document on Formation), www.Vatican.va. . 4) The Four Areas of Priestly Formation 1. Human Formation, the Basis of All Priestly Formation (43) 1) Living Image of Christ: The priest is called to be a "living image" of Jesus Christ. He should reflect in himself, the human perfection which shines forth in the incarnate Son of God.  2) Human Qualities: They need to be educated to love the truth, to be loyal, to respect every person, to have a sense of justice, to be true to their word, to be genuinely compassionate, to be men of integrity and, especially, to be balanced in judgment and behaviour (Phil 4:9). 3) Man of Communion: This demands that the priest not be arrogant, or quarrelsome, but affable, hospitable, sincere in his words and heart, prudent and discreet, generous and ready to serve, capable of opening himself to clear and brotherly relationships and of encouraging the same in others, and quick to understand, forgive and console (cf. 1 Tm. 3:1-5; Tit. 1:7-9). 4) Affective Maturity: Affective maturity is the true and responsible love (physical, psychic and spiritual), which is a decisive factor in the formation. It presupposes an awareness that love has a central role in human life. Redemptor Hominis: Man cannot live without love. He remains a being that is incomprehensible for himself; his life is meaningless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it. 5) Sex Education: It becomes more difficult but also more urgent. It should be truly and fully personal and therefore, present chastity in a manner that shows appreciation and love for it. 6) Good Conscience: "The human maturity of the priest - the synod fathers write - should include especially the formation of his conscience. 2. Spiritual Formation: In Communion with God and in Search of Christ (45) 1) Preparation: Without spiritual formation, pastoral formation would be left without foundation and spiritual formation is "an extremely important element of a priest's education." 2) Intimate Union with Jesus: Our union with Jesus which has its roots in baptism, nourished by Eucharist, has to express itself and be radically renewed each day. 3) The Search for Jesus: They should be taught to seek Christ. Search for God is a classical theme of Christian spirituality. It is Jesus himself who asks the question: "What do you seek?" (Jn. 1:37-39). The spiritual life of the person who is preparing for the priesthood is dominated by this search: by the "finding" of the Master, to follow him, to be in communion with him. 4) Prayerful Reading: Prayerful and meditated reading of the word of God (lectio divina) is a humble listening of him who speaks. In the light and strength of the word that one's vocation can be discovered and understood, loved and followed, and one's own mission carried out. 5) Man & Teacher of Prayer: Prayer should lead candidates for the priesthood to get to know and have experience of the genuine meaning of Christian prayer, as a living and personal meeting with the Father through the only - begotten Son under the action of the Spirit. 6) Centre of the Eucharist: It is fitting that seminarians take part every day in the eucharistic celebration, in such a way that afterward they will take up as a rule of their daily priestly life. 7) Seeking Christ in People: Spiritual life brings us closer to the needs of our neighbours. 3. Intellectual Formation: Understanding the Faith (51) 1) Pastoral Concern: The purpose of intellectual formation is to be prepared to make a defence of our Christian faith and to account for the hope that is in us (1 Pt. 3:15) in the pastoral activity. 2) Challenging Context: It demands a high level of intellectual formation that enable priests to proclaim in a context and to make it credible to the legitimate demands of human reason.  3) Study of Philosophy: The study leads to a deeper understanding and interpretation of the person, and of the person's freedom and relationships with the world and with God. 4) Study of Theology: The theologian is, first and foremost, a believer, a person of faith. The theologian is a believer who asks himself questions about his own faith (fides quaerens intellectum), with the aim of reaching a deeper understanding of the faith itself. The two aspects (of faith and mature reflection) are intimately connected, intertwined. 4. Pastoral Formation: Communion with the Charity of Jesus Christ the Good Shepherd 1) Ultimate Goal: The whole formation aims at preparing them to enter into communion with the charity of Christ the good shepherd, which is fundamentally pastoral in character. 2) Two Functions: They are trained for the ministry of worship and sanctification by prayer and the celebration of the sacred liturgical functions through eucharist and the sacraments.  3) Practical Theology: The study of pastoral theology should throw light upon its practical application through involvement in certain pastoral services which the candidates should carry out in harmony with their other educational commitments. 4.4.5. Preparation of Seminary Educators (Congregation for Catholic education, 1993) The sacred congregation for Catholic education published this document in 1993, “Directives concerning the preparation of seminary educators”, to address the challenge of shortage of educators in the seminary. The responsibilities of seminary formation have become more difficult and the selection of educators is also more demanding. The document specifies the roles of rectors, spiritual directors, teachers and others in the seminary. The seminary educators must acquire good didactic and pedagogical qualities and be well informed about the constantly changing world of youth. The congregation discourages the splitting major seminaries into small units and encourages the dioceses and religious congregations to generously offer learned teachers for seminary formation Vatican Guidelines, Directives concerning the Preparation of Seminary Educators, (Origins, Vol. 23: No. 32, 1994), 558. 1) Criteria for the Selection of Educators: The second Vatican decree ‘Optatum Totius (#5)’ makes it clear, that the seminary superiors and professors should be chosen from among the best. The educators need to possess a strong spirit of faith, an active priestly and pastoral consciousness, stability in one’s own vocation, spirit of communion, a willingness to consider the common objectives, human maturity and psychological equilibrium, clear and mature capacity to love, the spirit of listening, dialogue and the capacity for communication and a positive and critical attention to modern culture (#42) Vatican Guidelines, Directives concerning the Preparation of Seminary Educators, (Origins, Vol. 23: No. 32, 1994), 565. 2) Qualification for Principal Offices: Regarding the office of the rector, he represents the bishop and he is the first one responsible for the life of the seminary both in ecclesiastical and civil settings. The rector requires great prudence, wisdom and balance (#43). Next to rector, the spiritual director plays an important role in the life of the seminary. He must possess gifts of wisdom, affective maturity, pedagogical sense, a solid formation in theological, spiritual and pedagogical culture, along with sensitivity to the interior life of students (#44). In large seminaries, it is recommended to have a vice-rector who assists the rector in areas of seminary life and replaces him when the rector is absent. He must possess the spirit of pedagogical gifts of disciplining the students, joyful love for service and a spirit of collaboration. The same qualities are expected from the business manager, the pastoral coordinator, the prefect of studies, the librarian and other coordinators. 3) The Formation of the Educators: It is to be done in two ways; initial phase and successive phase. In initial phase, the future teachers can dedicate themselves to specialised studies in the area of their competence, possibly after a suitable period of direct pastoral experience. The specialised preparation is not necessary for rectors, spiritual directors and other administrators. There should be greater flexibility joined with sense of realism, to design the initial phase (#49). In the second phase, the individuals who show signs of being suitable for educational work can be signalled out during the seminary years, can be placed in ministries in their respective dioceses, that would help to evaluate such capacity (#51). They can be encouraged to attend courses on spirituality, pedagogy and psychology. Those who made good philosophical and theological studies before ordination, are expected to earn an academic degree in some ecclesiastical science, along with doctrinal, spiritual, pastoral and pedagogical preparation (#59). 4) Continuing Formation of the Educators: The educators need constant updating, along with their teaching experience, by getting into dialogue with other educators, comparing different formational models and progressively enlarging formation with prudent experimentation (#66). The updating involves understanding the rapid changes and currents in philosophical and theological thought, up-to-date knowledge of the world of youth and awareness of the conditions of priestly life and ministry Vatican Guidelines, Directives concerning the Preparation of Seminary Educators, (Origins, Vol. 23: No. 32, 1994), 570. The periodical review of educators will help to improve their personality by attending some courses in ecclesiastical or human sciences and also spiritual renewal be planned with Ignatian months, spiritual exercises and times of solitude to become conscious of one’s own capacities and attitudes (#71). 5) Operative Instructions: The lay faithful can be also encouraged to teach in the seminaries with due investigation on their appropriate religious and apostolic formation. Given the scarcity of personnel, creation of inter-diocesan (national, regional and provincial) seminaries, should be given more consideration (#82). 4.4.6. Guidelines for Use of Psychology in Admission and Formation of Candidates (2008) The Supreme Pontiff Benedict XVI, along with congregation for education, during the Audience granted to the undersigned Cardinal Prefect on 13 June 2008, approved the present document. Rome, 29 June 2008, Solemnity of the Apostles SS. Peter and Paul. 1. The Purpose of the Document: The new document, titled, “Orientations for the use of the psychological competencies in the admission and formation of candidates to the priesthood” Congregation for Catholic Education, Guidelines for the Use of Psychology in the Admission and Formation of Candidates for Priesthood, www.Vatican.va.. Five Points: The protection of the personal privacy and good name of the candidate; the need to carry out therapy during the initial discernment phase and before the person enters seminary or  a house of formation if it is determined to be necessary; religious or seminary superiors should only have access to the results of the psychological review if the candidate has consented in writing, and for the sole purpose of improved discernment and formation; it is also possible that the spiritual director ask, but never impose, that the candidate undergo a psychological review, in order to proceed with greater confidence in the process of discernment and spiritual direction; and lastly, that the condition for readmitting a candidate to the seminary who has undergone therapy is that he provide information about the treatment to his new formation directors, who must verify his psychological condition obtaining the proper information with the written consent of the candidate. Father Bresciani noted that the new directives were not meant to suggest that priestly formation should be entrusted to psychologists, but that the Church values what “human sciences and psychology in particular, can contribute to the preparation of priests with humanly balanced personalities.” 2. The Salient Features of the Document 1) Church and Vocation: Each Christian vocation comes from God and is God's gift. However, it is never bestowed outside of or independently of the Church. The Church, “begetter and formator of vocations”, has the duty of discerning a vocation and the suitability of candidates for the priestly ministry. Two Concerns: Church is moved by two concerns: to safeguard the good of her own mission and, at the same time, the good of the candidates. The good of the Church and that of the candidate are not in opposition, but rather converge.  2) Importance of Human Formation: The priestly ministry requires certain abilities as well as moral and theological virtues, which are supported by a human and psychic – and particularly affective – equilibrium. Among the various dimensions of priestly formation: human, spiritual, intellectual and pastoral, it underlines that the human dimension is the foundation of all formation. These virtues and qualities range from the personality's general equilibrium to the ability to bear the weight of pastoral responsibilities. The specific understanding of “personality” in this document refers to ‘affective maturity’ and ‘absence of mental disorder’ Congregation for Catholic Education, Guidelines for the Use of Psychology in the Admission and Formation of Candidates for Priesthood, www.Vatican.va. . 3) The Required Abilities of Candidates: 1) Masculinity: The positive and stable sense of one's masculine identity. 2) Relationality: The capacity to form relations in a mature way with individuals and groups. 3) Sense of Belonging: It is the basis of future communion with the presbyterium and of a responsible collaboration in the ministry of the bishop. 4) Freedom: Enthused by great ideals and a coherence in realizing them in everyday action. 5) Courage: To take decisions and to stay faithful to them. 6) Knowledge: Knowledge of oneself, of one's talents and limitations, so as to integrate them within a self-esteem before God and the capacity to correct oneself. 7) Beauty: Appreciate beauty in the sense of splendour of the truth and as art of recognizing. 8) Trust: It is born from an esteem of the other person and that leads to acceptance. 9) Integrating Sexuality: Integration with Christian vision and obligation of celibacy. 4) Preparation of Formators: Every formator should have a good knowledge of the human person; rhythms of growth; potentials and weaknesses; and his way of living his relationship with God. Formators need to be adequately prepared to carry out a discernment that, fully respecting the Church's doctrine on priestly vocation, making decision as to whether the candidate should be admitted or dismissed to the house of formation on reasons of unsuitability. The need for every formator to possess, in due measure, the sensitivity and psychological preparation 17 that will allow him, insofar as possible, to perceive the candidate's true motivations, to discern the barriers that stop him integrating human and Christian maturity, and to pick up on any psychopathic disturbances present in the candidate. Every formator must be prepared by means of specific courses, to understand profoundly the human person as well as the demands of his formation to the ordained ministry. To that end, much advantage can be derived from meeting experts in the psychological sciences Congregation for Catholic Education, Guidelines for the Use of Psychology in the Admission and Formation of Candidates for Priesthood, www.Vatican.va. . 5) Contribution of Psychology to Vocational Discernment and Formation: Vocation is purely the fruit and gift of God, the vocation to the priesthood and its discernment lies outside the strict competence of psychology. Nevertheless, in some cases, recourse to experts in the psychological sciences can be useful. Psychology can allow a surer evaluation of the candidate's psychic state; it can help evaluate his human dispositions for responding to the divine call; and it can provide some extra assistance for the candidate's human growth. These experts can offer formators an opinion regarding the diagnosis of – and, perhaps, therapy for – psychic disturbances. The help of the spiritual director and confessor is fundamental and absolutely necessary for overcoming these difficulties with the grace of God. In some cases, however, the development of these moral qualities can be blocked by certain psychological wounds of the past that have not yet been resolved. To arrive at a correct evaluation of the candidate's personality, the expert can have recourse to both interviews and tests. These must always be carried out with the previous, explicit, informed and free consent of the candidate. 6) The Two Phases of Priestly Formation: a) Initial Discernment: Right from the moment when the candidate presents himself for admission to the seminary, the formator needs to be able accurately to comprehend his personality; potentialities; dispositions; and the types of any psychological wounds, evaluating their nature and intensity. In the phase of initial discernment, the help of experts in the psychological sciences can be necessary principally on the specifically diagnostic level, whenever there is a suspicion that psychic disturbances may be present. When evaluating whether it is possible for the candidate to live the charism of celibacy in faithfulness and joy, as a total gift of his life in the image of Christ and let it be remembered that it is not enough to be sure that he is capable of abstaining from genital activity. It is also necessary to evaluate his sexual orientation, according to the indications published by this Congregation.  b) Subsequent Formation: Personality Study: During the period of formation, recourse to experts in the psychological sciences can respond to the needs born of any crises; but it can also be useful in supporting the candidate on his journey towards a surer possession of the moral virtues. It can furnish the candidate with a deeper knowledge of his personality. Interruption: Grave immaturity – even given the gradual nature of all human growth. Such areas of immaturity would include strong affective dependencies; notable lack of freedom in relations; excessive rigidity of character; lack of loyalty; uncertain sexual identity; deep-seated homosexual tendencies; etc. If this be the case, the path of formation will have to be interrupted Congregation for Catholic Education, Guidelines for the Use of Psychology in the Admission and Formation of Candidates for Priesthood, www.Vatican.va. . Celibacy Issues: The same is also true if it becomes evident that the candidate has difficulty living chastity in celibacy: that is, if celibacy, for him, is lived as a burden so heavy that it compromises his affective and relational equilibrium. Refusal: If the candidate, faced with a motivated request by the formators, should refuse to undergo a psychological consultation, the formators will not force his will in any way. Instead, they will prudently proceed in the work of discernment with the knowledge they already have, bearing in mind the canon 1052 § 1. 7) Help of the Expert to the Candidate and Formators: The Expert: Insofar as it is asked of him – will help the candidate reach a greater knowledge of himself, of his potentialities and vulnerabilities. Indication: It will be the task of the expert to furnish the candidate with the appropriate indications concerning the difficulties that he is experiencing, and their possible consequences. Transfer: In case, where a candidate, after having had recourse to an expert in psychology, asks for transfer to another house of formation and does not want to agree to the results being available to the new formators, let it be remembered that the suitability of the candidate must be proved with positive arguments, according to the norm of the canon 1052. 8) Competence: Let all those who, according to their different responsibilities, are involved in formation offer their convinced co-operation, in respecting the specific competencies of each, so that discernment and vocational accompaniment of the candidates may be sufficient, thus to bring them adequately trained, namely, with a conscious and free response of adherence Congregation for Catholic Education, Guidelines for the Use of Psychology in the Admission and Formation of Candidates for Priesthood, www.Vatican.va.. 4.4.5. Gift of Priestly Vocation (Ratio Fundamentalis Institutionis Sacerdotalis, 2016) In December 8, 2016, the Vatican Congregation for clergy, brought out a new set of guidelines for the formation, which was formerly released in 1970 by education, entitled ‘The Gift of the Priestly Vocation’. It has eight chapters: Chapter 1: General Norms: Application, Chapter 2: Priestly Vocations, Chapter 3: Foundations of Formation, Chapter 4: Initial and Ongoing Formation: Propaedeutic, Philosophy, Theology, Pastoral, Chapter 5: Dimensions of Formation: Human, Spiritual, Intellectual and Pastoral, Chapter 6: Agents of Formation: Bishops, Presbyters, Formators, Family, Parish community, Chapter 7: Organization of Studies: Propaedeutic, Phil. &Theo., Ministerial materials, Chapter 8: Criteria and Norms: Admission and Dismissal Procedures Congregation for the Clergy, The Gift of the Priestly Vocation, (L’ Osservatore Romano, 2016), 1. . 1. The Stages of Formation: Formation is understood as ‘discipleship’ in Christ. The period of initial formation begins when a candidate enters the seminary. The new document visualises initial formation as a journey in four stages: 1) the Propaedeutic or Preparatory Stage; 2) the Discipleship Stage (the period of philosophical studies); 3) the Configuration Stage (the period of theological studies); and 4) the Pastoral Stage (the period of vocational synthesis). 1) The Preparatory (Propaedeutic) Stage: The present document makes the propaedeutic or preparatory stage mandatory for all those who wish to enter seminaries. It gives the aspirant a chance to acquire an initial and overall familiarity with Christian doctrine. It is a time of serious vocational discernment and growth in spiritual life. It is to be lived in a community, distinct from the major seminary, with its own programme and its own team of formators. 2) The Stage of Discipleship (Philosophical Studies): The disciple is one whom the Lord has called to “stay with Him” (Mk 3:14), to learn the secrets of the Kingdom of God, and to live in a deep relationship with Him. In this stage, special attention is given to the human dimension of formation, emphasising systematic work on the personality of the seminarian (62). The lack of a well-structured and balanced personality would be a serious hindrance to the continuation of formation for the priesthood (63). This is the stage to work towards a solid physical, psycho-affective and social maturity. 3) The Stage of Configuration to Christ (Theological Studies): Here the focus is on the configuration of the seminarian to Christ. It demands that the seminarian enter profoundly into the contemplation of the person of Jesus Christ, making the relationship with Christ more intimate and personal (68). This stage allows the gradual grounding of the seminarian in the likeness of the Good Shepherd, who knows his sheep, gives his life for them, and seeks out the ones that have wandered from the fold. 4) The Stage of Vocational Synthesis (Pastoral Stage): This stage begins with the Order of Diaconate. At this stage, the seminarian leaves the seminary and launches his pastoral life. During this stage, the candidate is asked to declare freely, consciously and definitively his intention to be a priest, having received diaconal ordination (74). This stage will normally take place outside the seminary, at least for a significant period Congregation for the Clergy, The Gift of the Priestly Vocation, (L’ Osservatore Romano, 2016), 24. . 2. The Dimensions of Priestly Formation The process of formation has four dimensions, namely: Human Dimension, Spiritual Dimension, Intellectual Dimension and Pastoral Dimension. 1) Human Formation: Harmonious Development of Personality: Interpersonal Growth: The objective of human formation is to help seminarians become humanly balanced, serene and stable. Only in this way, it will be possible to have priests with friendly traits, who are authentic, loyal, interiorly free, affectively stable, capable of peaceful interpersonal relationships and living the evangelical counsels without rigidity or hypocrisy. Personal Maturity: Human formation is the foundation of all priestly formation, and it promotes the integral growth of the person. Psychologically, it focuses on acquiring a stable personality, characterized by emotional balance, self-control and a well-integrated sexuality. Developing an aesthetic sense (sense of beauty) is also part of human formation. A sign of the harmonious development of the personality is a mature capacity for relations with men and women of various ages and social conditions. 2) Spiritual Formation: Authentic Personal Relationship with God: Ways: Spiritual formation is all about establishing a deep personal relationship with God. It is nourished by prolonged and silent prayer (102). Some practical steps that the document proposes for nurturing spiritual life are: the practice of Lectio Divina, which consists in a prayerful reading and profound meditation on the Word of God (103), a living faith in the Eucharist and daily participation in it (104), the Liturgy of the Hours, frequent and regular celebration of the sacrament of Penance (106), the practice of asceticism and interior discipline, and spiritual direction, which is a privileged means for the integral growth of the person (107). Obedience: The evangelical counsels too have an important role in the spirituality of the priest. Following the Master with faith and freedom of heart,  the seminarian learns to make a gift of his own will by obedience to the service of God and their fellow men (109). Celibacy: Those who prepare for priesthood in the Catholic Church ought to recognise and welcome celibacy as a special gift of God (110). It would be gravely imprudent to admit to the sacrament of Orders a seminarian who does not enjoy free and serene affective maturity. Poverty: Seminarians should cultivate the spirit of poverty in practical ways (111). They should be formed to imitate Christ, who “became poor although he was rich” in order to enrich us. They should have a special place in their hearts for the poorest and weakest. They ought to be witnesses to poverty through simplicity and austerity of life, so as to become sincere and credible promoters of true social justice. (111) Congregation for the Clergy, The Gift of the Priestly Vocation, (L’ Osservatore Romano, 2016), 32. . 3) Intellectual Formation: Competence and Knowledge of Contemporary World: Competence: Intellectual formation is aimed at achieving a solid competence in philosophy and theology, along with a general educational preparation, enough to allow them to proclaim the Gospel message to the people of our own day in a way that is credible and can be understood. Contemporary World: It seeks to enable them to enter into fruitful dialogue with the contemporary world. As Vatican II stated, the knowledge of philosophy and theology helps us to hear, distinguish and interpret the many voices of our age, and to judge them in the light of divine word, so that revealed truth can always be more deeply penetrated, better understood and set forth to great advantage (116). 4) Pastoral Formation: Judgement: Priestly formation must always be permeated by a pastoral spirit. Formation should make future priests experts in the art of pastoral discernment, that is, the ability to listen deeply to real situations and capable of good judgement in making choices and decisions (120). Good Shepherd: The gaze of the Good Shepherd who seeks out, walks alongside and leads his sheep, will form a serene, prudent and compassionate outlook in him. Priestly ministry means, as Pope Francis says, being shepherds ‘with the smell of the sheep,’ who live in their midst to bring the mercy of God to them. Accompaniment: Special attention must also be given to preparing seminarians for the particular requirement and methods of pastoral accompaniment for children, young people, the sick, the elderly, the disabled, those who live in situations of isolation or poverty. The pastoral care of families should receive special attention (124). Homily: Special attention is to be given to the homily, since it is the touchstone for judging a pastor’s closeness and ability to communicate to his people (177). 5) Ongoing Formation: Journey: The Ongoing Formation begins from the time one is ordained a priest and goes on till the end of his life. It is intended to ensure fidelity to the priestly ministry in a continuing journey of conversion, in order to rekindle the gift of ordination (81). Responsibility: The priest himself is primarily responsible for his own ongoing formation. It is the bishop’s responsibility to ensure that newly ordained priests are not immersed in excessively burdensome or delicate situations. System: It is good to set up a system of personal accompaniment of young priests to promote the quality of their ministry and to help them to meet their pastoral challenges. 4.4.7. Veritatis Gaudium (The Joy of Truth, 2018) Introduction: It is in an apostolic constitution issued by Pope Francis on January 29, 2018. It addresses the restructuring of study of theology and other academic disciplines within Catholic universities and institutes Pope Francis, Veritatis Gaudium (On Ecclesiastical Universities and Faculties), (Vatican: Holy See Press Office, 2018).. 1) Promotion of Truth: It emphasises the importance of truth in the pursuit of knowledge and the mission of Catholic universities in promoting truth, dialogue and the common good. 2) Theological Formation: It stresses the vital role of theology in Catholic higher education. It highlights the need for theology to be rooted in the study of scripture, tradition, and the magisterium of the church and encourages interdisciplinary approaches to theological studies. 3) Integration of Knowledge: It emphasises the importance of integrating faith and reason in academic pursuits. Catholic universities are called to promote unity of knowledge, their various disciplines, including the natural sciences and humanities are seen in light of the truth of faith. 4) Dialogue: It encourages Catholic institutions to engage in meaningful dialogue with other academic, cultural and religious traditions, fostering an atmosphere of mutual respect. 5) Social Responsibility: It emphasises the need for Catholic universities to be actively involved in promoting social justice, care for environment and addressing global challenges. 6) Globalisation: The document acknowledges the challenges and opportunities post by globalisation, urging Catholic universities to be inclusive, open to diversity and attentive to the needs of the poor and marginalised. 7) Ecumenism and Interreligious Dialogue: The pastoral Constitution highlights the importance of promoting ecumenical and interreligious dialogue as an essential aspect of the whole, logical and academic pursuits. 8) Formation of Educators: The document emphasises the need for ongoing formation and professional development for educators in Catholic institutions, ensuring that they are well prepared to teach and witness to the truth. 9) Digital Culture: The document recognises the impact of the digital age on education and encourages Catholic universities to utilise digital tools responsibly while promoting ethical and respectful online communication. 10) Governance and Accreditation: The document addresses the governance of Catholic universities, highlighting the role of the local Bishop and the need for ecclesiastical approval and accreditation of programmes and degrees Pope Francis, Veritatis Gaudium (On Ecclesiastical Universities and Faculties), (Vatican: Holy See Press Office, 2018). . Conclusion The Catholic church is really concerned about its vocation, vocational process and recruitment. The church is also determined to provide a standard formation for its candidates through periodical updates by which the candidates may suitably prepare themselves to face the challenges of today’s context. The formation does not stop once the candidates are ordained but the church insist on the need for ongoing formation which will kindle the spirit always to be attached to Christ and the church. The documents insist on the preparation of the formators with suitable standards, still the documents believe that the seminarian himself is the formator by himself. The role of the bishops, parish priests, parish community and the particular family are also important in the priestly formation. The priest is not only meant for the church alone but also for the entire world. The priest becomes another Christ in body, mind and spirit. Bibliography Anatharackal, Mathew C.M.I. 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Acdemia.edu/12570501. 1-5 Yinchen Xu. Application of Ecclesiastical Norms for Formation. Washington, 2021. 1- 3 Fides et Ratio (1998), by Pope John Paul II’s 13th encyclical, On Relationship between Faith and Reason. It is a response to modern rationalism. 1. Philosophy and theology are very different in method and content; yet there is a profound convergence between them (#15.3). 2. Human being can be defined as the one who seeks truth (#3.28). The two modes of reason and faith led to truth in all its fullness. 3. Pope invites those who are responsible for priestly formation, to pay special attention to the philosophical preparation to all men and women, who wish to devote themselves to theological research and teaching (105.2) in order that they may contribute genuine and profound communication of truths of faith. 1