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).
