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).







No comments: