Tuesday, February 20, 2018

celibacy formation framework (falkenhain, 2013)


Re: Celibacy Formation Model
Fr: Falkenhain, J. M., OSB, PhD Psychology (2013 Summer), “Live celibacy: A proposed model for celibacy formation programs.” Human Development, 34(2), 23-29.

===================================================
The Model: Celibacy as Lived Experience

FACTORS / DIMENSIONS
>MOTIVES à STRENGTHS / SKILLS
>THEOLOGIES à LIMITATIONS
>SEXUAL IDENTITY = SEX + GENDER + SEXUAL ORIENTATION + HISTORY OF SEXUAL EXPERIENCES + VALUES & ATTITUDES RE: SEX

NB: These factors are aspects of the SELF that formands must KNOW and ACCEPT about themselves in order to make a FREE and HEALTHY choice of celibate chastity. They serve as the broad OUTLINE or FRAMEWORK for an effective celibate formation program.

GOAL (of Formation Model): to give candidates the INFORMATION and SKILLS needed to KNOW and ACCEPT themselves along these dimensions.
===================================================

Goal of Article: to articulate a FRAMEWORK with which to construct celibacy formation programs (men & women) adapted for screening and ongoing formation purposes

>”Despite the relative abundance of writings on the theology, history and spirituality of celibate chastity, a recent review of literature* uncovered few CONCRETE and IMPLEMENTABLE models for formation” (p. 24).
[*”In our review of the literature, no published models for celibacy formation for men and women religious were identified” (p. 24)].

>Delivery Systems (US Conference of Bishops, 2006)
- instruction
- personal reflection
- community life and feedback
- application to the tasks of seminary life
- formation advisors
- mentors and directors
- spiritual direction
- PSYCHOLOGICAL COUNSELING

>7 Guiding Elements in Celibacy Formation with Graduate Seminarians (Krenik, 1999: National Catholic Educational Association)
1. internalization of presbyteral values
2. pattern of contemplative prayer
3. capacity for solitude
4. age-appropriate PSYCHOSEXUAL DEVELOPMENT
5. capacity for INTIMACY in human friendships
6. experience of COMMUNITY support
7. ACCOUNTABILITY to others

>Definitions
- chastity = responsible living out of one’s gift of sexuality, to which ALL Catholics are called
- celibacy = the more particular call to a life of ABSTINENCE from marriage and general expressions of sexuality (vs. non-genital expressions of sexuality)
= celibate chastity

>Overview
(a) objective aspect: define PARAMETERS, i.e., abstention from marriage and genital expressions of sexuality
(b) subjective aspect: subjective EXPERIENCE of living of the chaste celibate, including the following factors:
- motives for choosing celibacy
- theologies of celibacy
- sexual identity
- strengths and skills for living the celibate life
- personal limitations for living a life of celibate chastity

>Three-fold Process of Celibacy Formation (USCCB, 2006)
1. Self-knowledge [thinking]
2. Self-acceptance [feeling]
3. Self-gift [acting]

==================================================
FACTORS / DIMENSIONS

A. MOTIVES FOR CELIBACY
>clear sense of motives
- “What has landed you in the celibacy box?” (very basic but given very little thought)
- “Are you choosing celibacy simply because it comes along with the territory of priesthood/religious life, or are there OTHER reasons why you believe a life of celibacy will be a good and responsible way of living out your sexuality as a Christian?”
NB: motives: conscious & unconscious; multiple and multi-layered; changeable, shifting, can become clearer or grown into; initial and ultimate

> invalid (vs valid) motives (Schneiders, 2001), include:
- fear of marriage, sexuality and parenthood
- denial of sexual desires
- unresolved parent issues
- sexual naivete
- confusion about sexual orientation
- desire for same-sex environment in which to gain access to possible sexual partners
- desire for an environment that will help CONTROL undesirable, dysfunctional or addictive sexual behaviors or desires

>Conclusion: A candidates’ motivation for choosing celibacy must NOT have psychosexual and psychosocial DYSFUNCTION at its roots!
>Avoid extremes: (a) AVOID painful questions about sexuality
                          (b) GRATIFY harmful sexual impulses
>Initial Motives: valid
  Ultimate Motives: “One’s motives as the time of ordination or final vows must be VALID, HEALTH, and CAPABLE of sustaining a life of celibate chastity” (p. 25).

>Formation Goals for Celibacy Formation:
1. to CLARIFY initial motives
2. assist EVALUATE the validity and health of these motives
3. assist EXPLORE additional, healthy motives
4. assist* raise and answer QUESTIONS
- “Do I currently have motivations that are capable of SUSTAINING a life of celibate chastity with all its particular CHALLENGES and OPPORTUNITIES for personal and spiritual growth?” (p. 25)
------
*raise questions REGULARLY, e.g. 1/semester and in the months leading to ordination or final profession

>context: spiritual direction, reading, coursework, interview with more experienced community members, meetings with formation personnel, and INDIVIDUAL COUNSELING

>Questions:
- “WHY do you think you have chosen a life of celibate chastity, so far?”
- “How have your motives for living a celibate life CHANGED in the course of formation?”
- Can you IMAGINE yourself in another vocation that doesn’t require celibacy?”
- If celibacy was not required of priests/religious, do you think you would sthill CHOOSE to be celibate?”

B. THEOLOGIES OF CELIBACY
“Ultimately, our strongest motives for living the celibate life are THEOLOGICAL” (p. 25).
>means to an end: “for the sake of the KINGDOM”
                            “UNDIVIDED LOVE for Christ”
>Conclusion: “Common to all theologies of celibacy is the notion that the practice most result in CONVERSION to Christ and an increased capacity for LOVE – love of God and love of neighbor, including an increased capacity of God’s and our neighbor’s love” (p. 26).

1.    For active/missionary & diocesan priesthood
-      Celibacy as a means to free one’s time, energies and availability to SERVE a wider group of people, e.g. for the kingdom
2.    For contemplative communities
-      SPOUSAL theology of celibacy – to pursue an UNDIVIDED or UNMEDIATED love for Christ
3.    Other charisms
-      Celibacy as ASCETICISM – as a means of conquering the passions (-) and participating more deeply in the life of Christ (+)

è Survey the Church’s THEOLOGY OF SEXUALITY with emphasis on Chastity
Sources: Catechism of the Catholic Church, John Paul II’s Theology of the Body, Scheniders (2001), Founders, Church fathers and mothers, Saints and theologians related to one’s congregations’ charism
>The “call to celibacy is rooted in the broader call to chastity, a call shared with married and single people” (p, 26). [Catholic sexuality]
>”Theological REFLECTION assists the candidate in DEEPENING and PERSONALIZING his or her theological understanding of what it means to live the celibate life.
The young man or woman who spend time looking for and recognizing the promised FRUITS of celibacy is not only likely to remain FAITHFUL to that promise in the long run, but also to hone and fine tune SKILLS for celibacy and conversion as his or her priestly or religious life continues” (p, 27).

C. SEXUAL IDENTITY
>”Grace builds on nature” (human nature as sexual beings). – St. Thomas Aquinas
>responsible education in human sexuality (Pastores Dabo Vobis, 1992; Program for Priestly Formation, 2006)
à Build relationship with a medical or mental health professional* or agency (e.g. treatment centers specializing in working with clergy & religious)
*Professional Qualifications: (a) understand the body of literature on human sexuality & (b) able to appreciate the complexity of these issues as they interface with our Catholic faith
>Course Outline for Sexual Identity: SEX + GENDER + SEXUAL ORIENTATION + SEXUAL HISTORY + VALUES & ATTITUDES on sexuality
>”Just as our identity is COMPLEX and HIGHLY INDIVIDUAL, so is our sexual identity complex and particular to the person” (p. 27).
à “Describe yourself as a sexual person!” (Screening Interview Question)
-Responses usually limited to sexual history and sexual orientation

1.    SEX = one’s biologically determined (c/o chromosomes and physiology in the 2nd trimester of gestation + puberty) status as male or female (DICHOTOMOUS vs. gender); straightforward (except in androgen-insensitivity disorder & androgenital syndrome)

2.    GENDER = a more CONTINUOUS, psychological and SUBJECTIVE sense of one’s self as male or female, i.e., masculinity and femininity, including the following factors: sex, environment, larger culture, social expectations
-“Every culture has a range of MODELS and NORMS inked to what it means to be masculine and feminine & these form the basis of many GENDER STEREOTYPES” (p. 27).
à ANDROGYY = (not gender neutrality) an individual’s capacity to incorporate qualities and personality characteristics stereotypically associated with the opposite gender into his or her personality without necessarily compromising the individual’s primary sense of self as male or female
-Research: Priests with capacity for patience, listening, emotional support, and appreciation of beauty = + .r (correlated) with behavioral flexibility, competence, confidence in decision, and NURTURE (Crooks & Baur, 2005)

3.    SEXUAL ORIENTATION = ‘primary persistent” target of sexual arousal (Ellis & Mitchell, 2007), i.e., heterosexual, homosexual, bisexual
-factors: social desirability, cause, choice, changeability, morality which all complicate one’s understanding and acceptance
à access ACCURATE SCIENTIFIC information & THOROUGH knowledge of Church teachings leading to clear and consistent set of policies and practices re: admission & formation of candidates with homesexual & bisexual orientations
-NB: “Formation programs that avoid addressing issues of sexual orientation may inadvertently communicate that the issue is either a TABOO, UNIMPORTANT, or may enable a young man or woman to continue living a state of CONFUSION regarding his or her sexual orientation” (p. 28).
-Research on clergy sexual offenders points to CONFUSION about one’s sexual orientation (Rather than a particular heterosexual or homosexual orientation) as a key factor contributing to sexual offense vs minors (John Jay College Research Team, 2011; Rossetti, 1996) (p. 28)(.

4.    HISTORY OF SEXUAL EXPERIENCES: dating, sexual activity, possible HARMFUL, EXTREME & DEVIANT sexual experiences (e.g. victim or perpetrator of abuse, high-risk sexual behaviors, promiscuity, sexual activity in early childhood), internet porn
è NB: indicators of compulsivity & addiction

5.    VALUES & ATTITUDES re: sexuality, including
a.    General Topics: repulsion, fear, avoidance, distrust
b.    Specific Topics: homosexuality, premarital sex, sex roles, gender stereotypes, RESPECT for members of the opposite sex, comfort around sexual stimuli
-typically formed by: parents in childhood (early and middle), peers, culture, adolescence and young adulthood, FAITH and RELIGIOUS EXPERIENCE

NB: “When it comes to screening and educating candidates in the area of sexual identity, formation personnel should be looking for INTEGRITY or INTERNAL CONSISTENCY among the five dimensions” [of sexual identity] (p. 28).

>INTEGRAL SEXUAL IDENTITY = all parts of sexual identity are KNOWN and WORKING WELL TOGETHER (vs. repressed or in conflict with one another) (p. 29)
à INTERNAL DISSOCNANCE à extreme defensiveness or limitations in one’s ability to enter freely the formation process or the ministry
E.g. “A young woman where overly harsh or negative values re: homosexuality is in conflict with herself as attracted to other women à may lead to being COMPARTMENTALIZED, INTELLECTUALIZED, or even AVOIDANT, in order to deal with the TENSION” (p. 29).
-may be triggered by THREATENING ATTRACTIONS or UNACCEPTABLE PARTS of her identity

D. SKILLS AND LIMITATIONS
1. Skills
>Program for Priestly Formation (USCCB, 2006)
-appropriate self-disclosure
-capacity for self-reflection
-capacity for solitude
-ability to hold all persons in the mystery of God
-vigilance and mastery over one’s impulses
-effective boundary setting
-care for others
-commitment to mastering sexual temptations &
-capacity for giving and receiving love (p. 29)

>AFFECTIVE MATURITY (Program…, 2006 & Pastores…, 1992)
-8 Emotional Competence SKILLS (Caroluyn Saarni, 2000)
1. awareness of one’s emotional state
2. skill in discerning others’ emotions
3. skill in naming emotions
4. capacity for sympathy and empathy
5. skill in adaptively coping with unpleasant emotions
6. awareness of the relationship between the type/quality of relationship and
7. the immediacy and genuineness of emotional display (i.e, boundaries),
8. capacity for emotional self-efficacy

>HELPFUL CELIBATE CHASTITY SKILLS (Falkenhein)
-prayer life: healthy & regular
-insight into the effects of one’s emotions on behavior
-capacity for VULNERABILITY in relationshiops
-impulse control
-ability to delay gratification
-capacity to deal with loneliness
-social problem-solving skills
-ability to rely on close relationships for support and personal accountability

GOALS
METHODS
To impart basic INFORMATION
Lectures, readings, workshops
To share experiences & practice emotional and social problem-solving SKILLS
Case studies, scenarios
Other methods: spiritual direction, counseling, the daily dynamics of relationships with community, occasional challenge to celibate living

2. Limitations
>if absence of skills
à help candidate grow in AWARENESS of his limitations, to REMEDIATE these, when possible, and EVALUATE how to weigh these limitations in the final decision on whether to take a LIFE-LONG vow of celibate chastity
===================================================

NB: “Any program for celibacy formation should be considered a work in progress – one that improves as a result of regular PROGRAM EVALUATION and the SHARING of ideas with other professionals who do the work of celibacy formation in the church” (p. 29).









Wednesday, January 17, 2018

consecration to the sacred heart (short form, for chastity)

CONSECRATION TO THE SACRED HEART OF JESUS

Most Sacred Heart of Jesus, I consecrate myself to Your Most Sacred Herat, Take possession of my whole being. Transform me into Yourself. Make my hands, Your Hands; my feet, Your Feet; my heart, Your Heart. Let me see with Your Eyes, listen with Your Ears, speak with Your Lips, understand with Your Mind and serve with Your Will. Make me Your other self. Most Sacred Heart of Jesus, send me Your Holy Spirit to teach me to love You and to live through You, with You, in You, and for You.

Come Holy Spirit, make my body Your Temple. Come and abide with me forever. Give me the deepest love for the Most Sacred Heart of Jesus so I can serve Him with my whole heart, soul, mind and strength. Take possession of all my faculties: my intellect and will, my memory and imagination. Regulate all my passions, feelings and emotions. Enrich my faith, strengthen my hope, increase my trust and inflame my love. Give me an abundance of Your seven-fold gifts, fruits and beatitudes. Most Holy Trinity, make my heart Your sanctuary. Amen.

(Source: Christmas gift to me by the SSCC sisters of Bagong Silang Ph 10, Caloocan City)

Friday, January 12, 2018

act of consecration by st. alphonsus maria ligouri

Saint Alphonsus Maria de Liguori (1696-1787), Bishop and Doctor of the Church 
6th Address for the Octave of Christmas, dailygospel.org 1/13/2018 

O my beloved Redeemer, behold my heart. I give it wholly to you: it is no longer mine, but yours. When you came into the world you offered to the Eternal Father, offered and gave your whole will as you taught us through the mouth of David: «In the scroll of the book it is written that I should do your will. My God, I delight in your law» (Ps 40[39]:8-9). Therefore, O beloved Savior, I offer you my whole will today. Formerly it rebelled against you; through it I offended you. But now, with all my heart, I regret the use I made of it: all those sins that have so wretchedly deprived me of your friendship. I am deeply sorry and now dedicate this will to you, holding nothing back. 

"Lord, what would you have me do?" (Acts 22:10). Lord, tell me what you want of me: I am ready to carry out everything you desire. Do with me and with all that is mine as is pleasing to you: I accept all, I consent to all. I know that you seek what is best for me: "Into your hands I commend my spirit" (Ps 31[30]:6). In your mercy help it, keep it, enable it to be always yours and all for you, since "You have redeemed it, Lord, God of truth" (Ps 31[30]:6) at the cost of your blood.

Tuesday, January 2, 2018

human formation in ratio fundamentalis (2016)

Re: Human Formation
Fr: Congregation for the Clergy, approved by Pope Francis (2016 Dec 8) Ratio Fundamentalis Insitutionis Sacerdotalis [The Gift of the Priestly Vocation] (91 pages) (caps & underscore mine)

Main Authors:
>Beniamino Cardinal Stella, Prefect of the Congregation for the Clergy, 76-year-old Italian Doctor of Canon Law (Pontifical Ecclesiastical Academy 1070)
>Archbishop Joel Mercier, Secretary of the Congregation for the Clergy, 72-year-old French Doctor of Canon Law (Pontifical Gregorian University 1974)
>Archbishop Jorge Carolos Patron-Wong, Secretary for Seminaries of the Congregation for the Clergy, 59-year-old Mexican (studied Psychology in Rome)

TABLE OF CONTENTS
INTRODUCTION
1.    The need for a new Ratio Fundamentalis Institutionis Sacerdotalis
2.    Preparatory Stages
3.    Characteristic Elements and Fundamental Contents
I. GENERAL NORMS
     a) Sphere of Application
     b) Preparation of the Ratio Fundamentalis
     c) Responsibilities of the Conference of Bishops
     d) National and International Seminary Organization
     e) The Programme of Formation for each Seminary
II. PRIESTLY VOCATIONS
a)   General Principles
b)   Minor Seminaries and Other Forms of Accompaniment for Adolescents
c)    Mature Vocations
d)   Vocations Arising among Indigenous Peoples
e)   Vocations and Migrants
III. THE FOUNDATIONS OF FORMATION
a)   The Subject of Formation
b)   The Basis and the Purpose of Formation: Priestly Identity
c)    The Journey of Formation as Configuration to Christ
d)   A Formation for Interior Life and Communion
e)   Means of Formation
e.1. Personal Accompaniment
e.2. Community Accompaniment
f) The Unity of Formation
IV. INITIAL AND ONGOING FORMATION
    a) Initial Formation and its Stages
        a.1. The Propaedeutic Stage
        a.2. The Stage of Philosophical Studies (or Discipleship)
        a.3. The Stage of Theological Studies (or Configuration)
         a.4. The Pastoral Stage (or Vocational Synthesis)
    b) Ongoing Formation
V. DIMENSIONS OF FORMATION
    a) Integrating the Dimensions of Formation
    b) The Human Dimension
    c) The Spiritual Dimension
    d) The Intellectual Dimension
    e) The Pastoral Dimension
VI. AGENTS OF FORMATION
    a) The Diocesan Bishop
    b) The Presbyterate
    c) The Seminarians
    d) The Community of Formators
    e) The Professors
    f) Specialists
    g) The Family, the Parish and Other Ecclesial Communities
    h) Consecrated Life and Laity in Formation
    i) Ongoing Formation for all Agents of Formation
VII. THE ORGANISATION OF STUDIES
    a) The Study of Propaedeutic Materials
    b) Philosophical Studies
    c) Theological Studies
    d) ‘Ministerial’ Subjects
    e) Specialised Studies
    f) The Goals and Methods of Teaching
VIII. CRITERIA AND NORMS
a)   Various Forms of Seminary
b)   Admission, Dismissal and Departure from Seminary
b.1. Physical Health
b.2. Psychological Health
b.3. Dismissal
b.4. Seminarians Coming from Other Seminaries or Institutes of Formation
c)   Persons with Homosexual Tendencies
d)   The Protection of Minors and the Accompaniment of Victims
e)   The Scrutinies
=========================================================
Opening Sentence: “The gift of priestly vocation, placed by God in the hearts of some men, OBLIGES the Church to propose to them a SERIOUS journey of formation.”

FORMATION
>Definition:
= integration of one’s (a) talents and gifts, molded by grace and (b) limits and frailty, avoiding: fragmentation, polarization, excesses, superficiality or partiality (# 28); serene and creative INTERIOR SYNTHESIS between strength and weakness (# 29)
= a journey of discipleship, a continuous CONFIGURATION to Christ (# 3); one unbroken missionary journey of discipleship (# 54)
·       “The priest is, therefore, called to form himself so that his heart and his life are CONFORMED to the Lord Jesus, in this way becoming a sign of the love God has for each person” (# 40).
·       “Priestly formation is a journey of TRANSFORMATION that renews the heart and mind of the person, so that he can ‘discern what is the will of God, what is good and pleasing and perfect’ (cf. Rom 12:2) (# 43).

>Goal
= “gift of self to the Church” = essence of PASTORAL CHARITY (# 3)
= to “free himself from all disordered affections and having removed them, to seek out and find the WILL OF GOD in the ordering of his life with a view to the salvation of souls” (St. Ignatius of Loyola, Spiritual Exercises 1) (# 43)
= “transform,” “assimilate” the heart in the image of the heart of Christ [Cf. Optatum Totius, n. 4 (1966); Pastores Dabo Vobis, n. 57 (1992)] who was sent by the Father to fulfill his loving plan (# 89)

NB: “A serious discernment of the vocational situation of the candidate at the OUTSET will avoid NEEDLESS PROCRASTINATION when it comes to making a judgment about suitability of priestly ministry. This will avoid leading the candidate to the threshold of ordination, without having ascertained whether the INDISPENSABLE CONDITIONS have been met (Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood , nn. 8-11: Enchiridion Vaticanum 25 (2011), 1262-1267).

>Characteristics: integrated (4 aspects: human, spiritual, intellectual, pastoral), communitarian, missionary (# 3)

>Dimensions (# 89, Cf. Pastores Dabo Vobis, 1992)
1. Human – represents the necessary and dynamic FOUNDATION of all priestly life
2. Spiritual – helps shape the QUALITY of priestly ministry
3. Intellectual – provides the rational TOOLS needed in order to understand the values that belong to being a pastor, to make them incarnate in daily life, and to transmit the contents of the faith appropriately
4. Pastoral – which makes possible a responsible and fruitful ecclesial SERVICE

NB: Threads that bind the Four Dimensions:
1.    Community Life – the environment in which the four dimensions come together and interact (# 90)
>Formative Instruments for Community Formation:
--Communication: sincere and open
--Exchange
--Review of Life
--FRATERNAL CORRECTION
--Community Programmes (# 90)
2.    Mission – binds (cf. Mk 3:13-14), assists, and gives life to the four dimensions (# 91)

HUMAN FORMATION IN THE MINOR SEMINARY (# 20)
>Aspects of Growth:
--sincerity and ease with himself and others
--gradual emotional development
--openness to live in community
--capacity for cultivating brotherly friendships
--sense of responsibility about his own duties and the tasks entrusted to him
--creativity and spirit of initiative
--right expression of freedom
--openness to a journey of prayer and of encounter with Christ
NB: Formators should take care that seminarians maintain suitable, and also necessary, RELATIONSHIPS with their own families and peers for a healthy PSYCHOLOGICAL development, especially when the AFFECTIVE life is concerned (# 23).

A FORMATION FOR INTERIOR LIFE AND COMMUNION
>”Thus, by growing in CHARITY, the future priest must seek to develop a BALANCED and MATURE capacity to enter into RELATIONSHIPS with his neighbor. Indeed, he is called to a basic human and spiritual SERENITY (Pope Francis, 2015) that, by overcoming very form of self-promotion or emotional dependence, allows him to be a man of COMMUNION, of MISSION and of DIALOGUE [Pastores Dabo Vobis, n. 18 (1992)]. In contemplating the Lord, who offered His life for others, he will be able to GIVE himself generously and with SELF-SACRIFICE for the People of God” (# 41).
>”…By their intimate relationship with the Lord and by their fraternal communion, seminarians will be helped to recognize and correct:
--‘spiritual worldliness,’
--obsession with personal appearances,
--a presumed theological and disciplinary certainty,
--NARCISSISM and AUTHORITARIANISM,
--the attempt to dominate others,
--a merely external and ostentatious preoccupation with the liturgy,
--vainglory,
--individualism,
--the inability to LISTEN to others, and
--every form of CLERICALISM [Evangelii Gaudium, nn. 93-97 (2013)] (# 42)
>”Formation comes about EVERY DAY through INTERPERSONAL RELATIONSHIPS, moments of exchange and discussion which result in the development of that ‘fertile soil’ in which a vocation matures CONCRETELY” (# 50).

THE HUMAN DIMENSION (# 93-100)
>Definition
= development of the PERSONALITY with Christ as model and source (# 93)
>Importance
·       “Human formation, being the FOUNDATION of all priestly formation (Pastores Dabo Vobis, 1992), promotes the INTEGRAL growth of the person and allows the INTEGRATION of all its dimensions” (# 94).
·       “Human formation is a NECESSARY element for EVANGELIZATION, since the proclamation of the Gospel takes place through the PERSON and is mediated by his HUMANITY” (# 97).
>Foundational Principle
·       “A correct and harmonious spirituality demands a well-structured humanity; indeed, as St. Thomas remind us, ‘GRACE BUILDS ON NATURE’ (Summa Theologiae I, q. 2, a.2 ad 1), it does not supplant nature, but PERFECTS it (Ibid., I, q. 1, a.8 ad 2) (# 93).
Therefore, it is necessary to cultivate:
--humility,
--courage,
--common sense,
--magnanimity,
--right judgment and discretion,
--tolerance and transparency,
--love of truth and honesty (# 93).

>Dimensions of Human Formation (# 94)
1. Physical = health, nutrition, physical activity, and rest
2. PSYCHOLOGICAL = constitution of a STABLE PERSONALITY, characterized by:
--EMOTIONAL BALANCE,
--SELF-CONTROL and
--a WELL INTEGRATED PERSONALITY.
3. Moral = well-formed conscience: responsible person able to make the right decisions, gifted with right judgment and able to have an OBJECTIVE perception of persons and events
4. Esthetic Sense = appreciation of various modes of artistic expression, cultivates the “sense of beauty”
5. Social = aware of social environment, capable of social interaction, and contributes to building up the community

Requirements (# 94):
--aware of own life history and
--ready to SHARE with formators, including:
---experiences in childhood and adolescence
---information about family and relatives
---ability or lack of ability to establish mature and well-balanced interpersonal relationships
---ability to handle positively moments of solitude

RELATIONAL SKILLS (# 95)
·       “A sign of the harmonious development of the personality of seminarians is a MATURE capability for relations with men and women of various ages and social conditions” (# 95).
--appreciation and acquaintance with women
--family
--women examples of prayer and pastoral service, spirit of sacrifice and self-denial, care and tender closeness to neighbor
--consecrated women
--“familiarity with the feminine” – “the genius of women” (Pope John Paul II)

AWARENESS OF WEAKNESS (# 96)
>Moment of CRISIS, adequately understood and addressed, with willingness to learn from life, can and must become occasions of CONVERSION and RENEWAL. These moments will lead the seminarian to question himself critically about the journey so far, his current situation, choices and future.

USE OF INTERNET (# 97)
>“…the use of the media and ease with the digital world are an INTEGRAL part of the development of the personality of the seminarian, because, ‘using new communication technologies, priests can introduce people to the life of the Church and help our contemporaries to discover the face of Christ….’” (Benedict XVI, 2010).
>”Good communication helps us to grow closer, to know one another better, and ultimately, to grow in unity” (Pope Francis, 2014).
>”Social networks should be INTEGRATED into the daily life of the Seminary community in a particular way (by a use that is vigilant, but also serene and positive).” (# 100).
NB: just be prudent and avoid all form of addiction (including internet) (# 99)

THE PSYCHOLOGIST AS SPECIALIST SEMINARY CONSULTANT
NB: Choice of such experts must be made “carefully and prudently” (Cf. Guidelines, 2011) (# 192).
>Qualities of a Seminary Psychologist (# 146, 192)
--human qualities
--competence in field
-- faith (Cf. Directives on the Preparation of Formators in Seminaries, n. 64, 1996)
--non-imposing presence
“The seminarians must sense and look upon their presence not as an imposition, but as a valuable and PROFESSIONAL assistance for their needs” (# 146)
--within ethical limits
“Every specialist is to LIMIT himself to his own field of competence, without making judgments as to the suitability of the seminarians for priesthood” (# 146)
--distinguished for their sound human and spiritual MATURITY and
--inspired by an anthropology that openly shares the Christian vision about the human person, sexuality, as well as vocation to the priesthood and celibacy (# 192)

>Role of Psychologist
a) ASSESSMENT of personality, expressing an OPINION as to the PSYCHOLOGICAL HEALTH of the CANDIDATE (# 147) at the time of of admission and subsequently, when it seems useful to formators (# 193)
--WRITTEN INFORMED CONSENT
The candidate has the freedom of choice of an expert, approved by the formators (# 194). He cannot be forced to undergo psychological assessment, in which case the formators must proceed to discern with the knowledge they have at hand (# 195).
--CONTENTS OF PSYCHOLOGICAL TEST RESULTS (# 195)
---Prognosis: forseeable possibilities as regards the growth of the candidate’s personality
---Recommendation: suggestion, if necessary, forms or pathways of psychological support
--FEEDBACK OF PSYCHOLOGICAL TEST RESULTS
The results are to be communicated directly to the party concerned and those lawfully authorized to receive them – the Bishop (of the diocese and of the seminary, if different), the Rector, and the Spiritual Director (# 195)
b) THERAPEUTIC ACCOMPANIMENT, in order to shed light on any problems that may emerge and to assist in growth in HUMAN MATURITY (Cf. Guidelines, 2011) (# 147)

NB: “Such experts cannot be part of the formation team” (Cf. Guidelines, 2011) (# 192).

>Importance
“The contribution of the psychological sciences has generally been shown to be a CONSIDERABLE HELP to formators, as they are responsible for vocational discernment. This scientific contribution allows the CHARACTER and PERSONALITY of the candidate to be known better, and it enables formators to be adapted more fittingly to the NEEDS of the individual” (# 192).

ADMISSION AND DISMISSAL
“The Church as the RIGHT to VERIFY the suitability of future priests, including by means of recourse to medical and PSYCHOLOGICAL science (Cf. Guidelines, 2011; Canon Law 241, par 1) (# 181).
>”Psychological Health”
--NO PSYCHOPATHOLOGY
“As a rule candidates will not be admitted to Seminary who suffer from any PATHOLOGY, be it manifest or latent (for example, SCHIZOPHRENIA, PARANOIA, BIPOLAR DISORDER, PARAHILIAE, etc.) that could undermine the DISCRETION OF JUDGMENT of a person and, consequently, his ability to ASSUME THE OBLIGATIONS of the vocation and of the ministry (Cf. Canon Law 1095 nn. 2-3 analogous to marriage) (# 191)
--NO DEEP-SEATED HOMOSEXUALITY
The following are not to be admitted to the seminary and the holy orders:
a)   those who practice homosexuality,
b)   those who present with deep-seated homosexual tendencies, or
c)    those who support the so-called “gay culture” (Cf. Congregation for Catholic Education’s Instructions, 2005) (# 199)
NB: This does not include those with an expression of a “TRANSITORY PROBLEM” as in adolescence, but must be “clearly overcome” at least 3 years before ordination to the diaconate (Cf. Instructions, 2005) (# 200)
--NO HISTORY OF SEXUAL CRIME / ABUSE OF MINORS
Formators must be “vigilant that those who seek admission.. or who are already petitioning to receive holy orders, have NOT BEEN INVOLVED in any way with any CRIME or PROBLEMATIC BEHAVIOR in this area” (# 202).
--NEED TO ACCOMPANY THOSE WITH HISTORY OF CHILD SEXUAL ABUSE
“Formators must ensure that those who have had PAINFUL experiences in this area (protection of minors and accompaniment of victims) receive special and suitable accompaniment” (# 202).
--CHECK FOR VOLUNTARY HOMICIDE OR ATTEMPTED SUICIDE / SELF-MUTILATION
The following are included under “IRREGULARITIES”: “…voluntary homicide or procured abortion, self-mutilation or attempted suicide….” (# 207)

SEMINARY FORMATION’S SPIRIT OF SINCERE DIALOGUE AND MUTUAL TRUST
>In the context of a “relationship of sincere dialogue and mutual trust” and in the spirit of “truth, loyalty and openness,” the seminarians are “OBLIGED” to reveal any doubts or difficulties in regard to their sexuality (# 200).
>Seminarian’s Duty to Inform
--the candidate is OBLIGED to inform the bishop and rector of any past PSYCHOLOGICAL PROBLEMS and any therapy received (# 193)

>CHURCH’S RIGHT TO DISCERN SUITABILITY OF CANDIDATES
NB: “… the desire alone to become a priest is not sufficient, and there does not exist a right to receive sacred ordination. It belongs to the CHURCH… to discern the suitability of him who desires to enter the Seminary, to accompany him during his years of formation, and to CALL him to holy orders if he is judged to possess the NECESSARY QUALITIES” (Cf. Instructions, 2005) (# 201)
--Role of Bishop to do “SCRUTINY”
---What: “Scrutiny” = discern the suitability of the candidate (# 204)
---When: Admission to 1. candidacy for orders, 2. Ministry of lector, 3. Ministry of acolyte, 4. Diaconate, and 5. Priesthood (# 204)
NB: The Bishop “should never act precipitously in such a DELICATE MATTER and, in uncertain cases, he should DEFER giving his approval until EVERY SHADOW OF DOUBT regarding a candidate’s SUITABILITY has been dispelled” (Apostolorum Successores, n. 89, 2006) (# 203). There must be not only negative arguments (i.e., that the candidate is not this or that), but also “positive arguments that give MORAL CERTAINTY of the suitability of the candidate” (Canon Law 1052, par 1) (# 206).
NB: “Experience has shown that when Ordinaries (bishops) have not accepted the negative judgment of the community of formators, it has been the cause of great suffering in many cases, both for the candidates themselves and for the local Churches” (# 206).