Norms for Priestly Formation

BISHOPS’ CONFERENCE OF SCOTLAND

Priests for Scotland

NORMS FOR PRIESTLY FORMATION IN SCOTLAND

June 2005

1 Norms for Priestly Formation

FOREWORD

The NORMS FOR PRIESTLY FORMATION IN SCOTLAND approved by the Congregation for Catholic Education in May 1992 have been revised and updated and again have been approved by the Congregation for Catholic Education in July 2004.

The PRIESTS FOR SCOTLAND Commission, which succeeded the COMMISSION ON PRIESTLY FORMATION, is grateful to all who assisted in the re-writing of the Norms. The present document is the result of close collaboration with the Bishops’ Conference, Scottish seminary staffs, and many people engaged in the fields of human, spiritual, intellectual and pastoral formation.

The Bishops’ Conference of Scotland approved the publication of this document in November 2004.

Right Reverend Vincent Logan: Bishop President, Priests for Scotland

Reverend Andrew McKenzie: Director, Priests for Scotland June 2005

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Contents Page 1. PRIESTHOOD IN SCOTLAND: FACING THE FUTURE

1. PRIESTHOOD IN SCOTLAND: FACING THE FUTURE ...... 5 1.1 The publication of the first version of the Norms for Priestly Formation in Scotland took place in 1994 and coincided with the promulgation of the Post-Synodal 2. PRIESTHOOD IN SCOTLAND: THE BACKGROUND...... 7 Apostolic Constitution on Priestly Formation, Pastores Dabo Vobis. At that time it was encouraging to see the considerable convergence between the two documents. 3. THE MINISTERIAL PRIESTHOOD IN THE CHURCH...... 13 Both have provided essential insights as this revised version of the Norms was drawn up and much that was contained in the 1994 original has simply been restated here. 4. VOCATIONS: PROMOTION, DISCERNMENT AND DIRECTION ....19 1.2 The future shape of priestly ministry, however, poses challenges that even as recently 5. THE PRE-SEMINARY PROCESS ...... 29 as 1994 were not fully appreciated. Some of these challenges have been noted and addressed by the variety of documents promulgated by different Roman 6. PRIESTLY FORMATION IN SEMINARY ...... 37 Congregations and Pontifical Councils, to support seminary authorities in ensuring that a wide range of concerns be addressed during the course of seminary formation. 7. HUMAN FORMATION...... 43 1.3 The adaptation of formation to take account of the new demands being made on 8. SPIRITUAL FORMATION ...... 47 priests today reflects an awareness of the changes taking place throughout society. These changes affect not only the circumstances in which priestly ministry is being 9. INTELLECTUAL FORMATION...... 57 carried out but also the situations from which candidates for the priesthood come. Demographic trends already noticed in 1994 have largely been confirmed in terms of 10. PASTORAL FORMATION ...... 67 an ageing population, a fall-off in the numbers regularly attending Mass and other devotional exercises, a decrease in the number of baptisms, marriages and ordinations 11. THE CONTINUING FORMATION OF PRIESTS ...... 75 and the increasingly heavy burden of frequent funeral liturgies and the associated bereavement ministry. 12. CONCLUSION...... 81 1.4 More than ever the Church, and those who are pastors in the Church in particular, are APPENDIX 1: THE SEMINARY APPLICANTS’ YEAR...... 83 called to proclaim Jesus Christ as the hope for Europe. Faced with these “statistics of decline”, the faith of the disciples of Christ must announce confidence and trust as we APPENDIX 2: DECREE ON THE ADMISSION TO SEMINARY OF enter the third millennium. In Scotland there is no shortage of signs that should fill CANDIDATES COMING FROM OTHER SEMINARIES, INSTITUTES the Church with hope. Politically the opportunities presented by political devolution OF CONSECRATED LIFE OR INSTITUTES OF APOSTOLIC LIFE...... 89 give expression to the principle of subsidiarity, ensuring for the people of Scotland a greater say in the civil administration of their own affairs. Where the Church is APPENDIX 3: DOCUMENTS REFERRED TO IN THE COURSE OF concerned the future promises to be one where increasingly the different Christian THESE NORMS ...... 95 denominations will assume responsibility to work together to overcome the scandal of division. Within the Catholic community a growing awareness on the part of the APPENDIX 4: GUIDELINES FOR THE APPOINTMENT OF laity of what they have received in baptism and the part they have to play in the life SEMINARY SPIRITUAL DIRECTORS ...... 97 and mission of the Church is opening up new horizons almost daily. These and many other signs urge us to “hope against hope.” (Romans 4:18) APPENDIX 5 SEMINARY COURSES ...... 99 1.5 The basis and inspiration for all ministry is the pastoral love of our Lord Jesus Christ, who came “that they may have life and have it to the full” (John 10:10); who came not to be served but to serve and to give his life as a ransom for many (Matthew

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20:28); who lays down his life for his sheep (John 10:11). The communication of this 2. PRIESTHOOD IN SCOTLAND: THE BACKGROUND mystery is the heart of priestly formation and this document seeks to set out what we believe is the best way to achieve this in the context of the Church in Scotland today 2.1 In addressing the task of revising the norms for priestly formation, in force in with the help of God. Scotland since 1994, the Bishops’ Conference is aware that the Catholic community here - about 702,000 people, just under 14% of the national population - is a very small part of the universal Church. Nevertheless this community holds a significant position in the national religious pattern, second in size only to the Church of Scotland, which is Presbyterian in character and the largest body of the Reformed tradition in our country. The recent re-establishment of a parliament in Edinburgh restores to Scotland a dimension of nationhood unknown not only to recent generations but for several hundred years. The distinctiveness of the Catholic Church in Scotland since the restoration of the hierarchy in 1878 is the inheritance of a much longer history. Within European Catholicism Catholic Scotland has a long-standing identity of its own, recognised since the Middle Ages and now embodied in its own Conference of Bishops, and the Scots College in Rome. In order to situate what will be said later in this document, we will begin by considering the particular milieu from which Scottish candidates come and the community which as priests they will serve.

2.2 The aspirant who presents himself to be considered as a potential candidate for the seminary can no longer be considered as a member of the same kind of homogeneous group as in the past. For most of the 20th century the vast majority of seminarians could be expected to come from Catholic families, having received Catholic schooling and in many cases initial formation in the junior seminary. The trend during the final 15 years of the 20th century was that candidates have come to an awareness of vocation due to their involvement, not so much in a widely shared family and parish experience of what faith means as through personal involvement in groups or from contact with a particular priest who has provided inspiration during a pilgrimage or retreat or some other limited context. What for several generations could be taken for granted in candidates for the priesthood as regards spiritual and doctrinal formation and personal background is now rarely in evidence. Although in most cases the candidate will have been baptised as an infant, faith is often something that begins to matter in the late teens and early twenties. It is often accompanied by a personal experience of conversion or discovery which is regarded as a privileged moment. The meaning of this experience is found, for many, in the path that will take them to priestly ordination. Yet this path is often followed in an environment which is largely indifferent to religious commitment and unsupportive towards or dismissive of anyone suggesting that they were considering “leaving their nets to follow the Master.” (See Luke 5:1-11)

2.3 In these respects the man who applies for acceptance as a seminarian in Scotland, in many important aspects, will not be unlike candidates from other western developed nations. The young man drawn to a life of service in the priesthood brings with him

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attitudes and predispositions which are part of that common culture. In 1970 the 2.5 A consideration of the main trends evident in the world today, such as globalisation, ‘Ratio Fundamentalis’ (See no 8) reminded us that many of the influences and democratisation, ecological awareness, violence and secularisation, all suggest that attitudes associated with candidates for the priesthood today are good. This continues the significance of the Church and its impact on society is likely to continue to to be the case and it is still possible to see an emphasis being placed on personal diminish over the next few years. This is giving the Church the opportunity to values and individual responsibility. This is matched by a certain discontentment examine itself in the light of the teaching of the Gospel as it has been presented to us among young people with easy materialism, a sensitivity about human suffering, a in the teaching of the Second Vatican Council. It also gives the opportunity to concern for social justice and disquiet about the environment. It is arguable that some examine our understanding and appreciation of the priestly ministry. How are the of the difficulties met within the modern training of priests are related to perennial aspects of priesthood to be presented faithfully in an age that contains so contemporary culture in its negative aspects, the things an individual unconsciously much that is new? Every age is, of course, a new age, but humanity and its need for assimilates because the world takes them for granted. The ethic of that world could redemption remain the same; our world of rapid change is in need of the same be described as utilitarian and individualistic, lacking a sense of an objective moral profound spiritual and human qualities that have been evident in the lives of priests order. It is a world in which the immense expansion of humanity’s technical down through the ages. The new appreciation of the dignity and responsibility of all capability is plain for all to see. The eighteenth and nineteenth centuries were marked the baptised, especially since Vatican II, means that more and more the work of the by an industrial revolution, the twentieth century by a revolution in engineering ordained has to be seen as a partnership that allows every member of the community technology and the twenty-first century is beginning to witness the revolution in to take their proper place in the life of the Church - its mystery, communion and information technology and bio-genetics. At the level of popular culture the world, mission. In its formal aspects, in seminary and through monitored experiences of especially through the media and the influence of advertising, offers images of the pastoral involvement, formation needs to take account of what this new awareness good life which are largely pleasure-centred and unreal. In the experience of an means for the life-style of the priest. Jesus Christ, by his own example, teaches that increasing number of young people the world of illusion has an impact on their lives priesthood is about service, not privilege. (See Matthew 20:20-28) Given the in the form of illegal drugs, alcohol and other stimulants. Despite an abundance of expectations and ambitions of young men and their families, in many people’s eyes legislation designed to protect children from violence and abuse the fear of being a this will make priesthood unattractive. The emphasis on the dignity and responsibility victim of violence or either physical or sexual abuse continues to grow. In the world of all the baptised has also led to some confusion, even in the minds of dedicated today, moreover, certain factors - mobility, a less structured society, family Catholics, who have rightly come to understand that the involvement of the whole breakdown, “delayed adolescence”, the ease with which a large proportion in society community of faith in the mission of the Church is essential if we are to be faithful are ready to change direction and role - tend to make people fear or call into question to our Divine Master. life-commitment of any sort, and all the more the lifelong celibate commitment of the priest. A similar mixture of positive and negative influences affect attitudes to the 2.6 The world that we know is likely to continue to become increasingly secular, and Church itself, some of which are conducive to a balanced understanding of priestly urban areas of Scotland like those elsewhere will surely become more multi-cultural. ministry and others that undermine it. It seems unlikely that in the future we will see a greater cultural diversity within the Church itself. However, since the different ethnic groups, especially those originating 2.4 If the changing culture of society at large has its effect on the candidate, it also in Asia, have tended to remain faithful to their own religious traditions inter-faith provides the context within which he will exercise his priestly ministry. He will have dialogue will enter into the Catholic community’s relationships with the wider to provide pastoral leadership and moral guidance in a world largely ruled by such community. Ecumenical dialogue is already a feature of church life in Scotland, a attitudes as have been mentioned, and one in which other developments are creating welcome development from what was for a number of generations an uneasy a new and demanding situation. We can think, for example, of the vastly changed role relationship between the overwhelmingly Presbyterian population and poor and of women in society, the need to address injustice, inequalities and want both at home largely marginalised Catholic immigrants. The Catholic community is for the most and abroad; the threat to life at its beginning because of abortion and at its end part - over 90% - descended from immigrants of the 19th and 20th centuries, mostly because of euthanasia; the manipulation of life and human genetics at the embryo from Ireland, but with Italian, Lithuanian and Polish elements as well. Whether the stage; radically differing attitudes to sex and relationships linked to the ‘contraceptive candidate belongs to this majority or has his origins in one of the small pockets of revolution’ and the emerging view that the homosexual partnership is a life-style that native Catholicism which survived after Scotland’s Calvinistic reformation, Catholic is as valid as marriage between a man and a woman and should be considered to be communities in Scotland have tended to be reserved, defensive and close-knit. If the an environment that is just as suitable for bringing up children. candidate comes from an area of significant Catholic population, there will have been

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provision for a Catholic education from early childhood through to the end of 2.10 With wider representation in the professions and more social mobility, Catholics take secondary school in state-funded lay-run Catholic schools. The enlightened a fuller share in cultural, public and political life. The greater the involvement in the legislation of the early twentieth century, which guaranteed the continuing existence wider and political culture, the more strongly the tensions are felt between the of Catholic schools within the state system, takes much credit for the fact that the Church’s stance and opposing widely held views on many of the serious questions of descendants of socially disadvantaged immigrant communities are now taking their the age - the right to life, the role of the family, care of the elderly and dying, place in all walks of Scottish life, and the sense of being a minority group, seeking perspectives on justice both at home and internationally. The teaching voice of the social and cultural acceptance, is less and less a conditioning factor of Catholic Church is often regarded by both Catholics and society at large as just one among attitudes. many opinions.

2.7 The overt hostility that at one time characterised the relationship between Catholics 2.11 The expectation that what seems clearly to be the expression of Gospel and Kingdom and other Christian denominations in Scotland has given way to much more cordial values would find support from the other Christian denominations is often misplaced. dealings both nationally and locally. Difficulties are brought into the various fora of This means that the Catholic voice is frequently an isolated one. Ironically, despite dialogue with the Church of Scotland and with smaller bodies such as the Scottish playing a more active part in the life of the nation the stance of the Church on a range Episcopal Church. This new openness has led to significant co-operation and of important issues is creating a new kind of isolation. Where Irish immigrants of encouraging local initiatives, as well as to increasing contact between centres of both persuasions historically brought their conflicts and prejudices to Scotland with study. Despite the progress, however, religious prejudice is still found both within them in past generations, and the tension between Orange and Green has made its and outside the Catholic body, even among well-educated people and those with little mark in Scottish literature, for many young Scots it is all history, ugly and dead. formal Church connection. In many small towns or rural areas very small Catholic congregations, have a high profile in the local community. It is particularly in these 2.12 The willingness of Catholics to show leadership in commenting publicly, more often situations that Catholics are often at the forefront in promoting issues to do with than in the past, on moral and socio-political issues, has virtually replaced the voice charity and justice. There are still, nevertheless, areas where old attitudes and ways of the national Church, which previously had a strong tradition in this matter. of thought die hard and there is still much work to be done to establish ecumenism as a priority. 2.13 In size Scottish Catholicism is declining, and a large percentage of baptised Catholics have at best marginal contact with the life of the communities of faith in the places 2.8 Statistics continue to show a decline in Mass attendance, baptisms and marriages where they live. It seems unlikely that even this marginal contact will be sustained in which can to some extent be accounted for by the general decline on the population. many cases into the next generation. There is an impression that rather few Catholics, The elderly and ageing population suggests that in future the Church will find an well educated in other fields, bring a strong intellectual interest to their faith; apart increasing proportion of what is required of its ministers will be concerned with from the field of historical studies there has been little serious publication on funerals and bereavement. religious topics. And a development very relevant to the future priest’s role is the decline in clergy vocations. The situation has never been as difficult as elsewhere, but 2.9 This raises important questions about appropriate formation regarding both the the drop is still significant; it may be surmised that widening social and educational psychological pressures this will put on future generations of priests and the opportunities have affected the situation in Scotland, and perhaps too the effect on likelihood that this and other areas of ministry need to be seen in a more collaborative family attitudes of departures from the priestly ministry. perspective. It also has implications for what can be required of formation in an era of transition. Alongside the formation of the clergy it is also necessary to form the 2.14 There can be no doubt that the future holds a challenge for the whole Church as well people regarding the demands and expectations they have of priests in future. As well as for the priest and those responsible for his formation. As in times past, priests will as the challenges posed by a high proportion of funerals and the consequent be required to be men of considerable natural ability and of acquired skills. Formation bereavement ministry, the number of inter-church marriages points to the need for a will come from the rich heritage handed down from previous generations, from the different approach to pre-sacramental catechesis and even where Catholic schools are families and communities from which the priests of the future are drawn from those available, the inability to presume that children will be given a grounding in the faith involved in their various pastoral placements and from the experience of priests background at home leaves the parish to find new ways of carrying out this important already responding to the call of the Lord in his vineyard. The example of the Master work. is confirmed by history. The priest who is a man of prayer and service, humbly

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dedicated to his vocation, will, with the help of God, be able to respond to the vision 3. THE MINISTERIAL PRIESTHOOD IN THE CHURCH of the Church which the times require. We turn our minds, then, to the question of what is fundamental to our understanding of the vocation of the priest. CHURCH, MINISTRY, PRIESTHOOD

3.1 “The Church of God is the place where humanity must rediscover its unity and salvation.” 1 In God’s plan of salvation the Church is entrusted with the mission of proclaiming the message of salvation in the name of Jesus Christ. The message of salvation is this: “God loved the world so much that He gave His only Son so that everyone who believes in Him may not be lost but may have eternal life.” 2 Again, through his death and resurrection, “the Son of God became for all who obey him the source of eternal salvation and was acclaimed by God with the title of high priest”.3

3.2 Through Baptism and the anointing of the Holy Spirit, the whole people of God is given a share in the one priesthood of Christ and is made “a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God”.4 The whole Church is therefore a priestly people, and it belongs to this whole people of God to proclaim the message of salvation to the ends of the earth and to give witness to the gospel of Christ in lives of faith, hope and love.

3.3 The Church is the communion of the People of God which the Holy Spirit continually enriches with all manner of charisms and gifts and ministries so that, in union with Christ, it may be strengthened for its mission. Vatican II provided the inspiration for the Church to develop its ministry as an expression of ecclesial communion. Already this has given rise to a broader and more dynamic understanding of the way in which ministry is shared in the Church, and it is to be anticipated that the future of the Church will bring an even greater sense of co-responsibility in mission and partnership in ministry.

3.4 The purpose of mission is to make the daughters and sons of God sharers in the communion between the Father and the Son in their Spirit of love. This provides the context for the mission and ministry of the Church. In the Church there is a diversity of ministry that serves the unity of mission. Every bishop exercises his ministry from within the episcopal college, in communion with the bishop of Rome. Priests exercise their ministry from within the presbyterium of the diocese, under the direction of their bishop. The word and grace of which priests and bishops are ministers are given to them by Christ for the sake of others. Assisted by priests and deacons, bishops are the visible source and foundation of unity in their own particular Churches.

1 Catechism of the Catholic Church (CCC) 845 2 John 3:16 3 Hebrews 5:9-10 41 Peter 2:9 12 13 Norms for Priestly Formation Norms for Priestly Formation

3.5 The ministry of bishops and priests derives ultimately from the Lord Jesus Christ’s 3.8 At the same time, the ministerial priesthood is not just to be defined by service to the choice of the Twelve and their successors in the apostolic ministry5 and is valued by communion of the baptised. The Church, which is the Body of Christ, is also the Catholic Church as a permanent part of its ministry with an irreducible role in its described as the “universal sacrament of salvation” 9 for all the nations. This mission. As such the ministerial priesthood finds itself in faith and in practice both at sacramental nature of the Church implies inescapably that its mission is also the centre of and at the service of this developing reality which is ministry in the intrinsically propelled towards evangelisation and the task of announcing the Good Church. The laity share in the Church’s mission through their baptismal sharing in the News of salvation to all men and women in our society today. The identity and priestly, prophetic and kingly office of Christ. They have, therefore, in the Church mission of the priest, as ordained minister of word and sacrament within an and in the world their own assignment in the mission of the whole people of God. evangelising community, must consequently be thoroughly conditioned by the Church’s missionary endeavour. The ministry of the priest is, therefore, to be located ORDAINED MINISTRY not just within the Church, but within the Church for the world.

3.6 The ministerial priesthood exists to serve the people of God as a ministry of word, 3.9 This service of the People of God for which priests are ordained has already been sacrament and pastoral care. As such, the ministerial priesthood is different from the described as a ministry of word, sacrament and pastoral care. Vatican II summarises priesthood of the baptised not just in degree but essentially. While it presupposes the priestly ministry like this: “they are consecrated in order to preach the Gospel and sacraments of initiation, the ministerial priesthood is not an extension of the shepherd the faithful as well as to celebrate divine worship as true priests of the New priesthood of the baptised, but is a different kind of sharing in the priesthood of Testament”.10 It follows that priestly formation should be designed to prepare the Christ, one which comes from the Sacrament of Orders. As Vatican II teaches, candidate for such a ministry as well as to develop the spirituality which is consonant through sacramental ordination, “priests by the anointing of the Holy Spirit are signed with a life of service in the priesthood. with a special character and so are configured to Christ the priest in such a way that they are able to act in the person of Christ the Head”.6 At the same time, it is just as FORMATION important to stress that the ministerial priesthood and the priesthood of the baptised are ordered to each other, since each shares in different ways in the one priesthood of 3.10 Priests are ordained to preach the good news of salvation. In fact, “it is the first task Christ.7 In fact this relationship implies that the ministerial priesthood is at the service of priests as co-workers of the bishops to preach the gospel of God to all men.” 11 of Christian living and co-operates with other charisms and ministries within an Consequently candidates “should be trained for the ministry of the word” 12 so that ecclesial context lived as communion, and characterised by partnership in carrying on their preaching will call people to conversion and faith, to the sacramental the work of Christ and co-responsibility for the mission of the Church. communion of the Church, as well as to discipleship and Christian living. Formation in the ministry of the word has to happen at various levels, all of which influence each 3.7 So the priest exists and functions within the communion of the People of God other: through prayer and the gradual development of the life of faith; through according to those sacramental relationships which are set up by Baptism and understanding of human wisdom and through dialogue with contemporary life and Ordination. Another fundamental relationship within this communion, which further culture; through a thorough appreciation of the revealed word of God and its situates the priest in the life of the Church, is the relationship of priest and bishop. transmission in the faith and life of the Church; and through the challenge of relating The ministerial priesthood emerged historically from the Apostolic Churches in the the word of God in a relevant way to the hopes and needs and fears of the men and context of a threefold ordained ministry of bishop, priest and deacon, who together women of today; above all, by conforming their own lives with the gospel they constitute the Church’s hierarchical ministry. Within the local Church the priest is the preach and the mysteries they celebrate. Formation in the ministry of the word co-worker of the bishop, depends on the bishop for the exercise of his own ministry, coincides with what is to be said about the spiritual, pastoral and intellectual and represents in a certain sense the bishop within each parish or local assembly of formation of candidates for the priesthood. the faithful. In fact, together with the bishop all the priests of the local church or diocese form a kind of ministerial college or presbyterate (presbyterium) called to the 3.11 Priests are ordained to lead the people of God in worship, to be the ministers of the service of the People of God.8

5 Presbyterorum Ordinis (P.O.) 2, ii 9 L.G. 48; L.G. 1 6P.O. 2, iii; Lumen Gentium (LG) 28 10 L.G. 28 7L.G. 10 11 P.O. 4 8L.G. 28 12 Optatam Totius (OT), 4 14 15 Norms for Priestly Formation Norms for Priestly Formation

sacraments, and especially to preside at the celebration of the Eucharist, the source which is shared with others; and the academic programme, both philosophy and and summit of the Christian life,13 to which the life and worship of the Church is theology, should serve the truth who is Christ, and his Body the Church which is a ordered. mystery of communion in the Holy Spirit.

3.12 The centrality of the sacraments and especially of the Eucharist in Christian life and in the ministry of the priest ought to be reflected in the formation of the candidates for the priesthood at the various levels of training in a similar way to what has been said already about the ministry of the word. Profound appreciation of the Eucharist and the Sacraments for the communion of the Church will therefore be vital to any priestly formation programme in its spirituality and worship, in its presentation of the mystery of faith, and in the development of pastoral attitudes.

3.13 Priests are ordained also for the pastoral care of God’s people. This pastoral care is inspired by pastoral charity. Vatican II likens this pastoral ministry to that of Christ the Good Shepherd, and offers this image of the Saviour to those who would aspire to the ministry of priests, so that they will learn to serve as Christ served.14 In Pastores Dabo Vobis Pope John Paul II referred to the total self-giving that this entails. “The essential content of this pastoral charity is the gift of self, the total gift of self to the Church, following the example of Christ. Pastoral charity is the virtue by which we imitate Christ in his self-giving sacrifice. It is not just what we do, but our gift of self, which manifests Christ’s love for his flock. Pastoral charity determines our way of thinking and acting, our way of relating to people. It makes special demands on us.”15

3.14 Pastoral care includes the responsibility of caring for people in various ways. It involves the duties of service, leadership, administration and overseeing. It is essential, especially nowadays, to emphasise that the priest is the servant of communion in the Church. It is his duty to build up the community of the faithful and to see that the various charisms and gifts of the Holy Spirit in the community work together to make the Church an effective sign of salvation. Nor should his service to communion overlook the need to work for fuller unity with Christians of other traditions and denominations and for greater mutual understanding with other religions and with non-believers.

3.15 It is imperative, therefore, that formation programmes prepare and inspire the candidate to exercise the priestly ministry with pastoral charity in a spirit of generous collaboration. The spiritual programme should encourage the candidate to pray for and prize gifts of service, dedication and discernment; the human formation programme helps him develop skills for leadership and the enabling of others; the pastoral programme should provide both opportunity and motivation for the candidate to develop his spirit of generosity and test his appreciation of a ministry

13 L.G. 11 14 L.G. 28; P.O. 6; O.T. 4 15 Pastores Dabo Vobis (PDV), 23 16 17 Norms for Priestly Formation Norms for Priestly Formation

4. VOCATIONS: PROMOTION, DISCERNMENT AND DIRECTION

CHRISTIAN VOCATION

4.1 Vocation to ministerial priesthood is set in the wider context of the vocation which every person in the Church shares by reason of Baptism.16 Through Baptism the people of God are called to be the community of the disciples of Christ, to be the sign or sacrament of salvation for all, and to share in the mission of being the light of the world and the salt of the earth. This vocation is aimed at building up the body of Christ in which “there exists a diversity of members and functions.”17

4.2 It is for the whole Christian community but in a special way for priests “as educators in the faith” to enable persons to live out their baptismal calling and to follow their particular vocation in life in accordance with the Gospel and with the light of the Holy Spirit.18 It should therefore be normal practice in families and parishes to experience how to live out one’s Baptism in general, to see how to hear and respond to the Lord’s call in the circumstances of daily life, and to learn how to discern one’s own particular vocation in life from among the many vocations given by the Lord.

VOCATION TO PRIESTHOOD

4.3 Hearing the Lord’s call to priesthood becomes the more possible to the extent that a person learns to hear the Lord’s voice calling him to live as a disciple of Christ and a member of his Church in the events of his daily life. In this the role of the whole community is critical. “The duty of fostering vocations falls on the whole Christian community, and they should discharge it principally by living full Christian lives. The greatest contribution is made by families which are animated by the spirit of faith, charity and piety and which provide, as it were, a first seminary, and by parishes in whose abundant life the young people themselves take an active part.”19

4.4 Today much needs to be done to enable the whole Christian community to undertake their responsibility in a more positive way. Time should be set aside for personal, family and community prayer for vocations. Reflection on the word of God should be encouraged so that the community as a whole can be attuned to listening and responding to the word of God and hearing in that word the call addressed to some to leave their nets and follow Christ (See Mark 1:18). In Scotland it has become increasingly the case that those who apply to study for the priesthood do so as a

16 Ratio Fundamentalis Institutionis Sacerdotalis, (RF). 5; L.G. 9 17 Ibid 18 O.T. 2,6 19 O.T. 2; Pastoral Care of Vocations in the Local Churches (PCV), 18 18 19 Norms for Priestly Formation Norms for Priestly Formation

consequence of a personal faith journey that is often considerably removed from the personal reading and reflection. For an increasing number their first consideration of circumstances of family life, especially in the case of applicants in their thirties, priesthood comes only after they have reached adulthood. In many cases the forties or older. Consequently, the need for parishes to support an active Christian life realisation that he may be called to be a priest is due to a man’s involvement with a in an environment where vocations to the priesthood can flourish is more necessary church-based society or association or some kind of apostolic group. The assistance than ever. Individuals and groups must recognise the explicit contribution they can of experienced priests is essential to help those recently baptised or received into the make towards the fostering of vocations. Church to walk the path of discernment. A desire for ordination that sometimes accompanies the enthusiasm and zeal of the neophyte or of the man who has recently THE FAMILY and suddenly discovered the gift of faith has always to be the subject of prayerful and wise consideration. 4.5 The responsibility for fostering vocations belongs to the whole community, and this responsibility is exercised by different members of the Church in a variety of ways, PARISH AND SCHOOL of special importance is the family, the domestic Church, “placed at the service of the building up of the Kingdom of God in history by participating in the life and the 4.9 As the chief pastor of the diocese the bishop is responsible for leading the whole mission of the Church.” 20 diocesan community in praying and working to promote vocations to the priesthood. His concern for vocations will be reflected in different ways throughout the diocese 4.6 Besides being the normal place for the human and Christian growth of children, the but especially in the life and mission of the local church as it develops in the parish family has a privileged place in the fostering of vocations. “Children should be so community. Furthermore, the parish with its rich variety and wealth of faith educated that as adults they can, with a mature sense of responsibility, follow their experience provides the environment in which the consecrated vocations can both be vocation, including a religious one, and choose their state of life.” 21 Such an discerned and flourish.23 It is the place where many candidates will have grown in education is given in all aspects of family life: parents and children participating wisdom and understanding of the ways of God by taking their place in the midst of together in the Eucharist; family prayer including prayers for vocations; family the people of God. For this reason it is important to integrate the fostering of involvement in Christian service in the parish and local community; the words and vocations within the general life of the parish. In particular, a yearly calendar of example of parents in transmitting values to their children. In addition parents can do events involving all parishes should be planned to include, for example, a Vocations much to foster vocations by speaking respectfully of the priesthood and by giving Awareness Week, regular services of prayer for vocations, frequent petitions in the positive encouragement should their son speak of the possibility that God may be Prayers of the Faithful at the Sunday Eucharist, and the celebration of the annual calling him to be a priest. World Day of Prayer for Vocations.

4.7 The local Church needs to be aware both of the ideal and the reality of family life. 4.10 In partnership with parish communities, Catholic teachers and youth leaders can do The hierarchy should ensure that everything is made available so that communities much to promote and foster vocations and to help young people to discern God’s will can be responsible for making suitable provision for pastoral care of the family. In for them. “The pastoral care of the young and the pastoral care of vocations are two particular, assistance is to be given to parents to enable and encourage them to complementary things.” 24 The pastoral care of young people in parishes and dioceses understand and to value all consecrated vocations, and at the same time to help their needs greater emphasis as an important locus for the promotion and fostering of children with delicacy and prudence in making their own choices.22 vocations. To assist teachers and youth leaders, appropriate catechesis and formation processes should be provided. At the same time, young people themselves must be 4.8 In upholding the important role of the family in fostering vocations, we are also helped to acknowledge their own particular contribution. “They themselves ought to aware that God calls through a variety of human agencies. For some candidates the become prime and direct apostles of youth, exercising the apostolate among main influences which lead them to consider a vocation to priesthood do not come themselves and through themselves, and reckoning with the social environment in from within the home or family. Influential for them, for example, are the priests which they live.” 25 in their parish, college or university, the parish community, a retreat or mission,

20 Familiaris Consortio (FC), 49 23 P.C.V. 39 21 Gaudiem et Spes (G.S). 52; F.C. 53 24 P.C.V. 42 22 Pastoral Care of Vocations to the local Churches (P.C.V.) 39 25 Apostolicam Actuositatem, (AA). 12 20 21 Norms for Priestly Formation Norms for Priestly Formation

4.11 The great importance of Catholic schools and the teaching of religious education 4.14 Priests who have a special apostolate with young people, for example, in school should always be kept in mind, both because they can create a climate in which chaplaincy or youth organisations, should be aware of the opportunities open to them. vocations can be considered, and because within the framework of making choices In working closely with young people they should try to be aware of those who are for careers and professions they can propose with clarity the values of vocations to suitable candidates and who are open to the possibility of becoming priests. The the consecrated life.26 The Catholic school aims at the full development of each young ability to propose the priesthood with prudence, yet with confidence, should be person and should be counted on to support those who feel God’s call to priesthood, followed up by the offer of guidance and spiritual direction.29 In this regard formation just as it would any other calling. and ongoing support for chaplains of secondary schools, colleges and universities and for youth chaplains at parish and diocesan levels should endeavour to encourage them UNIVERSITY AND COLLEGE in the work of vocations promotion.

4.12 In working with students in tertiary education there are many opportunities to VOCATIONS DIRECTOR encourage them to consider a vocation to priesthood and religious life. Past experience has shown that universities and colleges can be an important source of 4.15 It is essential that each diocese appoint a Director of Priestly Vocations. Acting in the candidates for the seminary. Students are at a crucial stage in thinking about their name of the bishop and with his guidance his task is to co-ordinate vocations’ future, considering what kind of life commitment they might make. Chaplains should promotion and to ensure that the pastoral care of vocations has its place within the take advantage of the opportunities available to speak explicitly about priesthood to broad framework of pastoral care in the diocese.30 As well as his concern for co- their students. By encouraging them to develop an appreciation of their baptism in the ordinating the promotion of vocations, which has been shown to be the responsibility reflective environment provided by the university or college, chaplains can confront of the whole community, the diocesan vocations director has a special responsibility students with the possibility that the call of Jesus Christ to priesthood is being in the work of directing vocations. This will principally involve assisting people in addressed to them. the discernment of their vocations. The specific responsibilities of this post will differ in each diocese according to circumstances, but each of these directors will have links PRIESTS with the parishes and groups associated with the pastoral care of vocations, with directors in other dioceses, with the seminaries, with the Priests for Scotland 4.13 Along with the bishop, the priests of the diocese in the various places where they programme which provides a forum for the exchange of ideas and assists in the exercise their ministry have a special responsibility for the fostering of vocations to preparation of formation courses and materials for general use. It is for each bishop the priesthood. As a consequence of their own personal journey of faith as well as to decide what other assistance to make available, especially as regards the direction through their training and pastoral experience, priests are in a privileged situation to of vocations. At the same time it is important to note that the vocations’ director discover the signs of a call to priesthood. Through their example, especially by the operates in the “external forum” and that his role is distinct from that of an applicant’s faithfulness with which they live out their own vocation they are able to promote the spiritual director. It is important that diocesan vocations directors and those who work values of priesthood and present its challenge to those in their care. In virtue of the with them are given the training and support they need, particularly in the process of contact they have with young people they can provide many opportunities for the discernment. With this in mind there is to be, at least once a year, an in-service voice of the Lord to be heard.27 It is above all by recalling the experience of their own conference for diocesan vocations directors, arranged by the Priests for Scotland vocation that they are able to help in the discernment of the vocation of others. The initiative. work of priests, therefore, has a unique value. “It is a duty which is part of the priestly mission by which every priest is made a partaker in the area of the whole Church, so 4.16 An important area of the responsibility for the diocesan vocations directors is the part that the workers may never be lacking for the people of God on earth.” 28 The locus they play in the discernment programme known as the Seminary Applicants’ Year. for such work is above all the parish where priests live and work in close association Working with the Director of the Seminary Applicants’ Year, the diocesan vocations with all sections of the community. Priests should never underestimate what they can directors take responsibility for running and presenting five weekends and spirituality do to foster vocations, and not least by the positive encouragement they give to those gatherings that make up the programme of discernment and assessment for those who express an interest in what it means to be a priest. seeking entry into seminary. Both in preparation for the Seminary Applicants’ Year

26 The Catholic School: 34-36; 45-47; 60-63: Congregation for Catholic Education, 1977. 27 P.O. 11; R.F. 9 29 P.C.V. 32 28 P.O. 11 30 P.C.V. 57 22 23 Norms for Priestly Formation Norms for Priestly Formation

and during its course, the diocesan vocations director provides the point of contact for what God is asking of him will grow and develop in time. What may at the outset applicants from his own diocese.31 This having been said, despite his special seem vague and distant becomes clearer and more informed with the assistance of a involvement in vocations promotion and co-ordination in the diocese, the diocesan spiritual guide who is able to respond to the candidate’s need to clarify his motivation vocations director is there to help priests of the diocese to be themselves vocations and his goal. directors in their parishes and to enable everyone to undertake their responsibility in promoting and fostering vocations. 4.20 Spiritual: The applicant should have a lively faith in Jesus Christ that is expressed in a commitment to personal prayer and to the Church’s liturgy. He must also have a DISCERNMENT sense of the Church as the community of God’s people and see the priestly ministry as a gift from the Lord to his Church. The degree of involvement in the liturgical, 4.17 Initiatives aimed at fostering vocations, whether at parish or diocesan or national apostolic and social aspects of the life of his parish community is usually a telling levels, should take into account the fact that the Lord calls to priesthood at different factor in the assessment of spiritual maturity. ages and stages in life. The seed of a vocation may be sown while a boy is still at primary school or during his years at secondary school. Again the sign of a call to 4.21 Moral: Importance is placed on strength of character, constancy in the practice of priesthood may only be evident when a young man is at college, university or work. Christian virtues and an openness to God’s will which is capable of growth as the Yet again, a man may exhibit the signs of a vocation at a more mature age.32 In candidate develops both in self-awareness and in his understanding of the values of discerning, fostering and developing vocations, it has to be acknowledged that a the Gospel and the life of the Church. In an age of contradictory and confusing voices response to the Lord’s call will grow gradually and at a different pace in each the candidate must have a clear appreciation and a ready acceptance of the Church’s candidate. Furthermore the same maturity of purpose or intention should not be moral and social teaching, especially regarding the inviolability of human life from expected in candidates of different ages and experience. conception until natural death. A clear sense of the sanctity of marriage, the dignity and responsibility of every human person as a sexual being and the place of the 4.18 The work of discernment is a work of dialogue, involving the Holy Spirit, the family in society will show a mature understanding of the Creator’s loving plan for applicant or candidate and the Church in the persons of those charged with the work the world. The Church, even more than society at large, expects the highest standards of assessment and formation. There are certain basic signs that, apart from very in their personal lives from those who offer themselves for public office. The exceptional circumstances, are always required in the man who offers himself for behaviour and lifestyle of the candidate when he offers himself as an applicant must priesthood. “A vocation to priesthood, though a supernatural and entirely gratuitous be in keeping with what the Church expects. In the assessment and formation of gift, is necessarily based on natural endowments; if any is lacking, it is to be doubted applicants and candidates every effort will be made to ensure that they are willing and if a vocation is really there.” 33 For vocations directors and others concerned with the able to accept and announce the easy yoke and the light burden of the moral doctrine fostering of vocations as well as those who more immediately share the responsibility set out in the tradition of faith. for accepting candidates for the seminary, it will be important to have some understanding of criteria which point to the possibility of the presence of a vocation, 4.22 Educational: Details of a candidate’s educational background are to be examined to while recognising that not all of such criteria may be entirely obvious in the initial see what level of achievement he has reached and to ascertain if he has the academic stages. ability to cope with the studies in the seminary and to assess his ability to adapt to changing circumstances and to the new demands of philosophical and theological 4.19 One of the most important criteria is the person’s intention, his readiness to respond studies. This will be especially valuable when dealing with applicants who are about in a spirit of obedience to the Lord’s call by giving himself totally to the priestly to leave secondary school or who have done so recently. In the normal course of ministry. The scriptures and the New Testament in particular clearly set out the cost events this will mean the applicant has attained the standard required for University of discipleship for those who are called to be priests. Like the prophets of the Old entrance. In the case of more mature applicants there are usually other indications that Testament as well as the apostles there can be no going back once the hand is on the are helpful in gauging academic ability, such as work experience and professional plough (See Luke 9:62). It is to be expected that the initial intention to respond to qualifications. Psychological profiling is also helpful in determining if the applicant has the required level of intelligence and is included in the Seminary Applicants’Year 31 Further reference will be made to the Seminary Applicants’ Year (SAY) at the appropriate points of these Norms. The programme for the SAY is given as an appendix to these norms. programme. 32 R.F. 9 33 R.F. 11 24 25 Norms for Priestly Formation Norms for Priestly Formation

4.23 Along with the bishops themselves, those concerned with the promotion, discernment qualities need to be acknowledged at this early stage of discernment. Knowing that and direction of vocations should themselves be familiar, through visiting each he is being assessed concerning openness to his own human formation alerts the seminary, with the particular needs of the different colleges. It is recommended that applicant to what is expected regarding “a proper and due growth and realisation of the vocations directors visit the seminaries and familiarise themselves with the self with a view to ministry.” 35 general regime and discover what level of competence is required for applicants if they are to be successful in following the course of studies. This will mean they are more able to match the abilities of the candidates with the requirements of the seminary.

4.24 Physical: Consideration should be given to the physical well-being of the candidate to see if he has sufficient health of mind and body to undertake an active priestly ministry. Providing a medical report, confirming that the applicant’s general health is good, is one of the elements of the Seminary Applicants’ Year.

4.25 Social: The candidate should have the moral, psychological and emotional character necessary in someone expected to complete a searching programme of formation in preparation for making a life-long commitment. He should show an ability to relate well to others. In this regards how he relates to women and children is of special importance. Each applicant should be directly questioned to ensure that nothing in his past or present behaviour gives cause for concern. The way he conducts his relationships with family and friends will also give important indications regarding his suitability for assuming the responsibility for pastoral care and leadership of the portion of the People of God that will be assigned to him. Since in priesthood he will be called to act in obedience and accept leadership and direction from others in the service of God and his Church, any sign of arrogance or selfish ambition are out of place. Signs that he knows how to act with generosity, vitality, intelligence and sensitivity to the needs of others are good signals that the seed of a vocation has been sown. Sport, hobbies and other interests as well as the prudent use of leisure time give valuable insights into the culture and character of the applicant.

4.26 In the initial stages of discernment, concern is for the suitability of the candidate to begin a programme of priestly formation in the seminary. As time goes on, care must be given to discerning whether a candidate is capable of development during the seminary years. His ability to benefit from the programme of seminary formation will to some extent depend on his level of emotional maturity and the skills he has or acquires to manage his reactions to the wide range of situations he encounters. The seminary programme will build on the level of emotional maturity already attained but a certain degree of maturity is required before an applicant can be admitted to seminary.34 Furthermore, the fundamental importance of human development and the willingness of the applicant to co-operate in programmes that cultivate human

34 Those skilled in the human sciences are able to indicate what constitutes an adequate level of maturity for applicants, taking account of their age and background. 35 P.D.V, 43 26 27 Norms for Priestly Formation Norms for Priestly Formation

5. THE PRE-SEMINARY PROCESS

ENQUIRY

5.1 Variety of Backgrounds: In recent years we have become increasingly aware of the differing situations from which those enquiring about the priesthood come. Among those now coming forward most belong to an older age group. When they first approach the vocations director, the parish priest or another priest with whom they are in contact, a number of applicants have already been working for some time. Others have finished their secondary education and may already be attending or are planning to take a course at college or university. There are those who, having completed a college or university course, begin to look into the possibility of going to seminary. It is still the case, however that some boys while still at secondary school make serious enquiry before the completion of their studies. Some of those who enquire have had close contact with their vocations director over a period of time; others have had no such experience. Some have had, in their teenage years, what might be described as a “conversion experience” but they lack a systematic catechesis, spiritual direction or a prolonged experience of belonging to, and participating in, the life of the parish community.

5.2 Support: Throughout the country, it is important that appropriate support be given to all who are thinking seriously about becoming a priest. Parents and families, parish communities, school/college/ university chaplains all give vital support and help to those who show an interest in the priesthood. In all cases, regular contact and advice from the diocesan vocations director is very important, as is “living the Christian life” with the local community. For all those who feel the call to priesthood, opportunities should be offered over a period of time so that they can reflect on the way of life they are considering before they make formal application to enter a seminary. In the case of those who express an interest in diocesan priesthood it is the particular responsibility of the diocesan vocations director to provide such opportunities as regular spiritual guidance, retreats, residential weekends and visits to seminaries.

5.3 Although less evident than in the past, some adolescents continue to experience an attraction to the priesthood during their years at secondary school; they have the right to receive guidance and assistance appropriate to their age. To encourage young people of this age to reflect on God’s call, each year in autumn a Vocation Awareness Week is held. In each diocese the Bishop celebrates Mass for vocations and in schools and during parish liturgies prayers for vocations are said and opportunities for reflection are given. In close collaboration with the family and with the involvement of parish priests those still at school can be helped to arrive at free and informed decisions about how they will prepare to respond to what God is asking by

28 29 Norms for Priestly Formation Norms for Priestly Formation

applying for seminary. to contact the diocesan vocations director or the Priests for Scotland Office. Another effort is made in early autumn during Vocations Awareness Week to highlight, 5.4 Some of the men who show an interest in becoming priests will find themselves especially for young people, that God calls everyone to discipleship through baptism drawn to a religious order, to a congregation devoted to a particular work in the but some are called to be priests or enter the consecrated life. When seriousness of Church or to some other particular apostolate. In such cases the religious order, purpose on the part of the applicant is established and after a number of meetings congregation or group concerned will have procedures in place to offer support and have taken place, with the agreement of the applicant, the vocations director and the guidance that are distinct from those provided by the dioceses. It is the responsibility applicant’s parish priest (or some other priest to whom he is known), the vocations of the bishop to satisfy himself that religious orders, congregations and other groups director contacts the director of the Seminary Applicants’ Year to enrol the applicant who promote vocations in his diocese do so in a way that observes the requirements on the programme. The final list of applicants from each diocese is to be submitted of the Church, these norms and the well being of applicants. Bishops, diocesan to the director of the Seminary Applicants’ Year no later than two weeks after vocations directors and parish priests will, nevertheless, give whatever assistance is Vocations Awareness Week. Diocesan vocations directors are responsible for needed to ensure that the task of discernment for these candidates is carried out in a explaining the purpose and programme of the Seminary Applicants’ Year and for thorough and satisfactory way. As a matter of courtesy the appropriate superior will ensuring that the applicants in their dioceses have all the necessary information about inform the candidate’s bishop when he formally embarks on the formation dates, venues and other requirements before the first meeting takes place in early programme. Any information that is required from the diocese will be made readily October.39 available and the competent authorities will exchange reports to ensure that the relevant updates about a candidate’s previous history and continued progress are 5.7 General Principles: Since the assessment and selection of candidates for admission to given. Attention is to be paid to the Instruction to the Episcopal Conferences on the seminary is of major importance for the candidates themselves and for those who Admission to Seminary of Candidates coming from other seminaries or religious may be responsible for their future formation or pastoral care, it is crucial that this families.36 process should be carried out in as efficient and thorough a manner as possible. It is also important that all those involved are made aware of the reasons behind the APPLICATION procedures adopted.

5.5 Seminary Applicants’ Year: Alongside a man’s own awareness that God may be 5.8 Process of Discernment: The Seminary Applicants’ Year is born of a realisation that calling him to priesthood, the community of faith has an indispensable role in the before applicants are accepted as candidates for the seminary there must be a process process of discernment from the moment he expresses his interest until ordination. of discernment involving the applicants, diocesan vocations director, parish priests, We are reminded of this in the Rite of Ordination when the candidate is presented to seminary staff and diocesan bishop. The decision to admit students to the seminary the bishop.37 After making contact with the vocations director the next step towards belongs to the diocesan bishop, who must judge candidates according to human, acceptance as a candidate for seminary is taken when a formal request is made for moral, spiritual and intellectual gifts, as well as physical and psychological health and admission onto the Seminary Applicants Year programme. The Bishops’ Conference right intention, and the ability to dedicate themselves permanently to the priestly of Scotland has determined that the Seminary Applicants Year, referred to here and ministry.40 At the same time, the bishop will associate others with himself in the described in detail in Appendix 1 of these Norms, corresponds to the propaedeutic discernment process: priests, religious, lay men and women, educationalists and period called for by Pope John Paul II when he wrote in Pastores Dabo Vobis: “I ask psychologists may all have a contribution to make. The programme of the Seminary that there be a sufficient period of preparation prior to seminary formation.” 38 Applicants’ Year extends from September, by which time the vocations director will have met with the applicant to explain the programme, until May, by which time the 5.6 In each diocese on Good Shepherd Sunday, when the World Day of Prayer for bishop’s decision on whether or not to accept the applicant as a candidate for Vocations is held, an announcement is made in every parish inviting men who are seminary will have been made. considering studying for the diocesan priesthood to speak to a priest in the parish, or 5.9 Although each diocese will make some arrangements that suit its own circumstances, 36 Congregation for Catholic Education, 1996. See the separate norms on this for Scotland. in principle all the Scottish bishops are agreed that applicants must complete the 37 The designated priest, presenting the candidate for ordination addresses the bishop as follows, “Having inquired among the people of God and upon recommendation of those concerned with his training I testify that he has been found worthy.” (Rite of Ordination) 39 An appendix to these norms gives the full programme of the Seminary Applicants’ Year. 38 P.D.V, 62 40 Code of Canon Law (C.I.C.) 241 30 31 Norms for Priestly Formation Norms for Priestly Formation

Seminary Applicants’ Year in a satisfactory manner before being admitted to documentation on each candidate in preparation for the interview. seminary. Over the course of the programme for the Seminary Applicants’ Year applicants will be brought to a better appreciation of what seminary will involve and 5.15 While it is not directly the task of the seminary to select those who should be admitted be given grounding in prayer, in a basic knowledge of Catholic doctrine, in the life of to it, it is helpful for the seminary staff to have an early opportunity to make contact faith and in the nature of priestly ministry in today’s world. There will also be with any candidate who is likely to be sent to them for training. With this in mind opportunities to help applicants address human development issues. Details of arrangements are made for all the applicants to gather with representatives of the successful applicants will be shared with the seminary authorities to assist with seminary staffs during the fifth weekend of the Seminary Applicants’ Year. At this development in the years of formation ahead. point it is important to make clear that the applicant has now become a candidate for seminary. From now on the discernment process will become more intense, 5.10 The diocesan vocations director, assisted by other diocesan authorities, should assessment more rigorous and expectations will be greater. The fact that the applicant acquire a variety of background reports on the applicant from those who are has been accepted for seminary is by no means a guarantee that he will be ordained. competent to give soundly based references and pass judgement on the applicant’s The seminary is above all a time for testing the spirits to discover the will of God. suitability for seminary formation. Such reports are confidential and should be as informative as possible. It is appropriate that requests for references be made to the SELECTION following people: the parish priest of the applicant or the priest who gave notice of his application; the house/form teacher or guidance teacher or chaplain in the 5.16 If the applicant is willing to continue to seminary at the end of the Seminary applicant’s secondary school; the employers of the applicant (where this would not Applicants’ Year, the decision on whether or not to accept an applicant for seminary be prejudicial to his continued employment should his application be deferred or not rests with each bishop. Taking into account the assessment of the applicant and the accepted) or responsible members of any organisation in which he may have been recommendations made in the light of the Seminary Applicants’ Year, the bishop will involved. It is particularly important that where an applicant has previously been in decide either to accept, to turn down or to defer the applicant, following his request formation for the priesthood or religious life great care is taken before he is admitted to proceed to seminary. As a matter of justice to the applicant the bishop’s decision again to seminary. What is laid down in the Code of Canon Law is to be followed and should be communicated to him as soon as possible. Others to whom notification background reports from his previous seminary rector, religious superior or bishop should be made are his parish priest/equivalent, the diocesan vocations director, the are to be sought and obtained.41 director of the Seminary Applicants’ Year, and when the bishop agrees that the applicant should proceed to seminary, to the seminary rector. In some cases the 5.11 A comprehensive medical report should be obtained from the applicant’s doctor who bishop might decide to defer the applicant for one or more years. Applicants who are should be made aware of what a course of seminary formation involves. turned down or deferred are not expected to attend the final part of the Seminary Applicants’ Year programme. 5.12 At a less formal level and where it seems appropriate, there should be consultation, perhaps indirectly through the parish priest, with the applicant’s family. 5.17 Acceptance: This means that an applicant is accepted for formation in the seminary deemed most suitable by the bishop. Notification and details of the candidate will be 5.13 The application form completed by the candidate allows the applicant to nominate passed on by the bishop to the rector of the relevant seminary. The rector of the referees of his own choice. seminary to which he is being sent will send the candidate all the necessary information in good time for the start of the year’s programme. It is the responsibility 5.14 After the fourth weekend of the Seminary Applicants’ Year the director of the of the seminary staff in consultation with the candidate’s bishop to assess whether Seminary Applicants’ Year will draw up a report and submit it along with all other there are good reasons for the candidate to follow a shorter course. Such reasons available reports to the diocesan bishop who will arrange formal interviews with the would be the mature age or experience and qualifications of the candidate. In any applicants from his diocese before the end of April. Where possible the interviewing assessment of whether to shorten a course, it will be kept in mind that the seminary board should comprise the diocesan bishop, a seminary staff member, a competent intends to offer a formation covering several dimensions and that serious lay person and others as required or thought necessary. There are distinct advantages consideration should be given before deciding to make allowances for what has been in having at least one woman on the board. The board should have studied all the achieved in one dimension of formation if it is likely to jeopardise the candidate’s ability to meet the other requirements of formation. 41 C.I.C. 241; cf. letter of the Apostolic Pro-Nuncio, 24th October 1986. 32 33 Norms for Priestly Formation Norms for Priestly Formation

5.18 Deferred Acceptance: In certain circumstances (e.g. the duty to care for elderly unsuccessful applicants in helping them to deal with the disappointment of being parents, the need to complete a university course) it might not be feasible or sensible turned down. The local parish priest or chaplain should also be notified, since he is for candidates to enter seminary straightaway. When acceptance is deferred for such often the one who has day to day contact, not only with the unsuccessful applicant a reason, the candidate should come under the pastoral care of the diocesan vocations but also with his family, friends and fellow parishioners. It is part of the vocation director (or one of his assistants) as well as that of his parish clergy. The arrangements director’s role to continue to offer appropriate pastoral care to all applicants, for keeping in contact with the bishop and the vocations director during this time are whatever the bishop’s decision. the responsibility of the bishop and are to be clearly laid down from the outset. When some conditions are to be met before the applicant is finally accepted, he should keep the vocations director informed of his progress. It is not envisaged that a deferred applicant will repeat the Seminary Applicants’ Year, unless for some reason he failed to complete it in one year. Those providing support to the deferred candidate should maintain pastoral contact until the time comes when the candidate can enter seminary.

5.19 Long experience shows that sometimes men who have recently been received into the Church apply for admission to seminary. It is to be recommended that the neophyte or newly received be encouraged to live their faith in a parish setting for a number of years (not less than three), before being accepted for seminary. Similar caution is to be exercised in the case of those who have had a recent conversion experience: such candidates need time and spiritual guidance to help them distinguish between religious enthusiasm and a vocation to the priesthood.

5.20 Some candidates might benefit from a period of preparation before entry into seminary. The nature and duration of such preparation will be determined by the needs of each individual. Some men who apply at a later age might benefit from a course that introduces or reintroduces them to the discipline of formal study; in others a formation in prayer and the spiritual life might be called for. Occasionally some counselling could be suggested to help the applicant address and resolve the issues that come to the fore during the course of his application. Each diocese will be able to find the appropriate resources to give the applicant the best rounding available in preparing him to join the seminary. In a few instances this could take place in carefully chosen parishes under the direction of priests of experience. Another possibility might be guided reading and discussion on the teaching of the Church or the works of spiritual masters alongside encouragement to become more involved in parish life. Where a diocesan vocations director, parish priest or chaplain see the likelihood that someone expressing an interest might benefit from help before going to seminary, this could be arranged before the applicant embarks upon the Seminary Applicants’ Year.

5.21 Non-acceptance: When the diocesan bishop decides against accepting a candidate, the decision must be communicated to him clearly but with all possible charity and sensitivity. Diocesan authorities will want to consider their responsibilities towards

34 35 Norms for Priestly Formation Norms for Priestly Formation

6. PRIESTLY FORMATION IN SEMINARY

6.1 Candidates who are selected for the formal programme of formation leading to ordination to the ministerial priesthood are given a place in one of the Scottish seminaries, either at home in Scotus College, Glasgow or abroad in the Pontifical Scots College, Rome. In the case of more mature candidates the bishop may decide that the Pontifical Beda College in Rome is more suitable. The commitment to priestly formation in a seminary context responds to the recommendations made by the Second Vatican Council and more recently by the Code of Canon Law, the 1990 Synod on Priestly Formation and the Apostolic Exhortation, Pastores Dabo Vobis.42 Candidates are expected to follow a six or seven year seminary course. The broad aim of seminary formation is to provide a suitable context for vocational discernment and growth and to enable the candidates to become priests who are “true shepherds of souls after the example of Our Lord Jesus Christ, teacher, priest and shepherd”.43

6.2 In proposing a rich theology of communion44 the Second Vatican Council regards the priest as having an indispensable role in building up the community of faith. Against the background of the theology of communion and with a view to his future ministry the seminary should strive to provide an experience of Christian community which is helpful and productive for the candidate’s formation. The Scottish seminary communities comprise of the candidates themselves along with those who are responsible for their formation, including the rector, vice-rector, spiritual director and others, mostly but not exclusively priests, who are responsible for the various aspects of the formation programme. The fact that all priests in the seminary are involved in formation takes nothing away from the specific role of the spiritual director who deals with matters in the internal forum.45 This also applies to those priests who are approved by the Bishops’ Conference to act as spiritual directors for seminarians.46 There are many others who may be considered as part of an “extended seminary community”, lay men and women, religious as well as priests all of whom through prayer, generosity and in various other ways contribute to the life of the seminary and the formation programme. It can truly be said that the whole community of believers in Scotland has a part to play in setting the tone for the community life of the seminary.47

42 O T, 4; C.I.C. 235; P.D.V, 60. 43 O.T. 4; R.F. 20; P.D.V, 42, 57. 44 L.G. 8, 20; P.O., 6. 45 See Circular Letter Concerning Some of the More Urgent Aspects of Spiritual Formation in Seminaries, Congregation for Catholic Education, 1980. 46 Guidelines for the appointment of Spiritual Directors approved by the Bishops’ Conference are attached as an appendix to these norms. 36 37 Norms for Priestly Formation Norms for Priestly Formation

6.3 The seminary should be readily recognised as a community of disciples, rooted in the priesthood.48 It is the responsibility of the seminary rector to communicate to the teaching of Jesus Christ, guided by the Holy Spirit, to the praise and glory of God the bishop or his delegate, through regular reports, the results of the assessments carried Father. Faithful to the mystery of communion by which God is in the midst of his out on behalf of the candidate’s diocese. people calling them to unity, the seminary ought to be characterised by a strong awareness of community. The seminary is a community of faith within which 6.6 If at any point serious doubts arise about a candidate’s suitability on any grounds, candidates grow in appreciation of their vocation and share in the faith and prayer, these doubts should be communicated to the bishop concerned by the rector of the the life and experience of one another. In this they are given example by those who seminary. For the sake of the Church and the candidate the rector, advised by the are responsible for their formation who are themselves still disciples learning to members of the seminary staff and others, should endeavour to identify unsuitable respond more fully to the call of the Lord. In fact, by sharing their faith and their candidates as soon as possible. In this way he will be able to recommend, in all vision of Church and ministry, those responsible for formation support and challenge charity, that they seek to find God’s will for them in some other state of life. The the candidate in his journey of discernment and commitment. rector is responsible for gathering accurate information about all the candidates in the seminary, while respecting the internal forum.49 Where these doubts arise when the 6.4 In seminary, the candidate for the priesthood participates in a programme of candidate is being considered for ordination to the diaconate or priesthood a formation which is specifically designed to prepare him for service as a priest. As recommendation for ordination should be withheld by the rector and staff. It is such, the seminary environment is one of planned exposure to the resources which imperative, however, that decisions about suitability should be made before are required for priestly formation. These resources are at once spiritual, intellectual, ordination to the diaconate, since the conferring of this order is considered to indicate pastoral and fully human. They constitute the various dimensions of the programme suitability for priesthood. Bishops, staff and candidates alike should be in no doubt of formation, described later in these norms. Although it is composed of different that for those destined for the priesthood ordination to diaconate is an irreversible elements, it is essential that this formation should address the whole person. Through step on the path to priesthood. the insight he develops as part of the seminary community and as a participant in the formation programme, the candidate is brought, through human growth and maturing 6.7 Although the major seminary is proposed universally and here in Scotland as the in faith, to be able to discern what God is calling him to be and do in the Church and ordinary place of formation, it is necessary, from time to time, especially when in the world. dealing with men of a certain age, to develop within the context of the major seminary some specific programme of formation to accompany them as they prepare 6.5 As well as being a place where a range of formative experience is provided, the for the priestly ministry. It is of paramount importance that everyone ordained for seminary community is also an important testing ground. In an environment of service in the diocese be prepared to take his place in the presbyterium alongside his prayerful discernment and through a variety of measurable objectives, the suitability brother priests.50 of a candidate to proceed towards ordination is assessed. Objectives are set in the areas of pastoral and academic work, human development and the ability to live the 6.8 When it is judged to be helpful, after seeking permission from his bishop and the community programme. It is the responsibility of the rector and staff of the seminary seminary rector, a candidate may spend some time outside the seminary as part of his to discern and assess in the name of the bishop, on behalf of the local Church, the formation. This might entail spending some time in another part of the Church, vocational development of the seminarians entrusted to them. Through dialogue with working with a missionary order or doing some volunteer work either at home or the candidate and in consultation with the seminary community and others who have abroad. When this is deemed appropriate, a careful plan of contact and support is to been involved with his training, the rector and staff are charged with guiding him on be drawn up to suit the circumstances of the individual seminarian. Normally a tutor the path towards priesthood. Guided by the grace of God, enlightened by the Holy from the seminary will be assigned. Links between the candidate and a priest in the Spirit, the candidate continually reviews his own journey of faith, paying heed to area where he will be based will help to ensure that he continues his spiritual what he can learn from the advice and comments he receives from the rector and formation during the time he is living away from the seminary community.51 other members of staff. While assessment takes place regularly throughout a candidate’s time in seminary, the observations and recommendations he receives take on special significance at the times of assessment prior to ordination to diaconate and 48 R.F. 41 49 R.F. 40, 41 47 P.D.V, 60 50 P.D.V, 64 38 39 Norms for Priestly Formation Norms for Priestly Formation

6.9 It will happen that in the course of their formation some candidates will realise that intellectual dimension of priestly formation.56 The meeting of the necessary standards they wish to leave the seminary and take up another way of life. Others will be is ensured by the terms of the affiliation granted by the Pontifical University of assessed as no longer suitable to continue with the course of preparation for Maynooth according to which the courses in Philosophy and Theology taught at priesthood. In either case their willingness to spend time discerning God’s will should Scotus College are monitored regarding the qualifications of staff members, the be acknowledged. They should be thanked for their generosity and for the content of the courses and the academic standards attained. Staff members at the contribution they have made to the seminary. As far as possible, they should be Scots College in Rome act as academic tutors for the seminarians and are accredited assisted to make the transition towards a new way of life, and “directed in such a way by the Pontifical Gregorian University in Rome. that, conscious of their Christian vocation, they will zealously engage in the lay apostolate.” 52 It sometimes happens that those who chose to leave seminary reapply 6.13 All resident members of staff in the Scottish seminaries are appointed as members of for admission at a later stage in their life. A gap of at least two years should be left a formation team. Jointly in collaboration with the rector, they are given special after he leaves the seminary before an applicant is considered for re-admission. Even responsibility for ensuring that the seminarians are given every assistance in meeting greater caution should be exercised before candidates are admitted to a seminary the expectation that they will engage enthusiastically in every dimension of the when they come from other seminaries or religious families.53 programme of formation. Members of the seminary staff should be given the support they need to take up their appointments. Consequently, not just rectors or spiritual 6.10 Given the demands of priestly formation today, the seriousness of the task of directors or pastoral directors, but all who are appointed to work in seminaries, as vocational discernment, and the importance of a balanced community life in the well as having achieved qualifications in their own specific area of expertise will be seminary, it stands to reason that the choice of suitable personnel for the seminary is able to benefit from the training they are given in formation skills prior to taking up crucial. The words of the Second Vatican Council are often repeated that the rector their appointment. The initial training in formation provided by special courses prior and staff should be “chosen from among the best and should receive a careful to taking up an appointment is complemented by appropriately planned in-service preparation in sound doctrine, suitable pastoral experience and special training in opportunities. As a condition of his appointment each member of the resident sound teaching methods”.54 The general principles to be followed in preparing seminary staff accepts responsibility for the work of formation. seminary educators have been set down by the relevant authorities.55 6.14 In most cases the candidates who make up our seminary communities come from the 6.11 How the seminary staff is made up depends on whether or not it provides a full local Churches in Scotland and will return there to serve as priests. The seminaries academic programme within the overall framework of formation - as is the case with are in a relationship of partnership with the dioceses they serve. There are many ways Scotus College, Glasgow - or makes use of the courses attended by students in the of expressing and deepening this partnership. Members of the resident staff bring to universities with which the colleges are associated - as happens in the Pontifical Scots the community a rich and varied experience that creates awareness both of the unity College, Rome. but also of the variety and scope of the tradition of faith that exists in our country. The pastoral involvement of staff and students in the life of their own dioceses, and the 6.12 Since Scotus College provides the full academic course for ordination the academic share they have in the journey of faith being made by the people of God in their own staff must be in sufficient number, qualification and expertise for the task of teaching dioceses, ensures that the seminary is in a very real way at the heart of the diocese. Philosophy and Theology, together with the other subjects associated with the Although one of the seminaries is situated abroad and Scotus College is situated in only one of the eight Scottish dioceses, nevertheless, the support and encouragement given by the people of each diocese demonstrates how the seminary communities share in the life of the whole Church throughout Scotland. Every effort is made to ensure that in the seminary the formation programme in its various aspects is relating 51 “If he is not resident in the seminary the candidate should be ‘entrusted by the diocesan Bishop to a devout and suitable priest in very direct ways to the life of the local Church and the people the future priests are who will ensure that they are carefully formed in the spiritual life and in discipline.” C.I.C. 235 par 2 Moreover, any time being formed to serve. spent outside the seminary cannot replace the requirement that a full two years of philosophy and four years of theology be completed by those preparing for priesthood. (CIC 250) 52 O.T. 6. 6.15 The formation programme followed in each of the seminaries is to be set out in 53 Instruction to the Episcopal Conferences on the Admission to Seminary of Candidates coming from other seminaries or religious families, Congregation for Catholic Education, 1996, also the Decree of the Bishops’ Conference of Scotland. 54 O.T. 5 55 Directives concerning the Preparation of Seminary Educators, Congregation for Catholic Education, 1993 56 R. F. 32ff 40 41 Norms for Priestly Formation Norms for Priestly Formation

Statutes and a Rule of Life. It is the responsibility of the rector and staff to draw up 7. HUMAN FORMATION the Statutes and Rule of Life. After their initial approval, these are to be reviewed and updated as required before being submitted for approval by the Bishops’ Conference 7.1 As already noted above (4.26 and 4.27), candidates for the priesthood must come every five years. If necessary, the approval of the Holy See is also to be sought. from a background that makes them capable of developing their human and personal skills. The history of every Christian and priestly formation “is the history of an inexpressible dialogue between God and human beings ...” 57 From this we understand that the divine mystery of vocation to the priesthood is also an intensely human experience. The programme of priestly formation will take account of the insight of faith that grace builds on nature and perfects it. Human nature which finds its most perfect expression in Jesus Christ is also the means through which God builds up his people in the ministry of priests, formed according to the image of his Son, our great High Priest.

7.2 Meditating on the handiwork of the Creator and inspired by the Holy Spirit, Sacred Scripture has revealed that man and woman are made in the image and likeness of God. Baptism cleanses us from sin and makes us sons and daughters of God and sharers in the dignity of the Word made flesh. Across the centuries the Church has sought to shed light on and defend the mystery of the dignity of the human person. One of the great tasks of the priest today is to proclaim the Gospel of Life, making known to the world how precious in the eyes of the Father are all of his children, from the moment of conception until the moment of death when he calls them home. Priests are called to lead those entrusted to their pastoral care in proclaiming the Gospel of Life and helping everyone come to an understanding of what is proclaimed.58 Not only by what they say but in all they do, by the witness of their whole lives and life-style, priests are called to give testimony to God’s plan of love.

7.3 Human formation is above all concerned with the candidate’s ability to form and maintain mature and appropriate relationships that demonstrate his acceptance, not only of the standards expected by society but also a willingness to live by and uphold the teaching of the Gospel as it is set out in the Church’s magisterium. What this means with regard to psychosexual development is the subject of considerable controversy in contemporary culture, even among those regarded by many as experts in the field. In many quarters the guidance given by the Church on these questions is disparaged and in our own situation the majority of the media and other commentators either ignore, dismiss or hold up for ridicule whatever runs contrary to a liberal or pluralistic social outlook. The view that celibacy is both fully human and a witness to the kingdom is neither understood nor respected in many quarters. It should be acknowledged that candidates for the priesthood will often have had little or no opportunity to learn about the Church’s understanding of human sexuality and in some cases will share the confused views of society as a whole regarding celibacy,

57 P.D.V, 36 58 Evangelium Vitae, (EV) 81-8 42 43 Norms for Priestly Formation Norms for Priestly Formation

chastity, sexual orientation and what the Gospel and the Magisterium propose the seminary) have a special responsibility. However, each one has a personal duty to concerning sex and human relationships. avoid adopting a life-style that means becoming part of any sub-culture that could suggest that the priesthood has to do with anything other than loving service of God 7.4 Of great concern in recent years has been the incidence of sexual misconduct among and his people. Love of money, addictions of various kinds, a preoccupation for one’s members of the clergy. This has been especially troubling when it has involved the own comfort, pursuing an extravagant standard of living, forming inappropriate sexual abuse of children. The programme of formation of priests must make its relationships and the making of unreasonable demands on others are all danger signs contribution to ensure that the errors, oversights and ignorance of the past are that priests and seminarians easily fall into. The so-called “gay culture” can also be a eradicated. In the first place, applicants should be assessed in accordance with the cause of serious turmoil in the diocese or the seminary when priests or candidates recommendations set out in the document, “Keeping Children Safe.”59 Due to what is delude themselves into believing that anything other than complete commitment to now known about the kind of offending involved there can be no question of the service of Christ is acceptable. accepting a convicted paedophile as a candidate for priesthood. Candidates themselves should be fully informed and trained in dealing with such behaviour to 7.7 Human formation is, therefore, intended to provide not merely the assurance that the prepare them should they come across it in the course of their ministry. candidate has the necessary concern for his own well being but also the necessary maturity to work with and for others. It probes and reinforces the freedom with which 7.5 The ability of candidates to enter into appropriate and supportive relationships with the seminarian responds to what he perceives to be a call from God. “The call - Pope both men and women, as well as with those in authority and those over whom they Paul VI once said - is as extensive as the response. There cannot be vocations, unless are expected to exercise a degree of authority is very revealing of the level of they be free; that is, unless they be spontaneous offerings of oneself, conscious, psychosexual maturity a candidate has achieved. It is important, therefore, that in the generous, total ... oblations, we call them: here lies in practice the heart of the course of the programme of formation candidates should be required to work with matter ...”.60 Human formation has as its goal that the candidate himself and those both men and women, lay people, religious and priests, at times being asked to with responsibility for his assessment be sufficiently satisfied that he is capable of respond to the demands of obedient service and at other times asked to exercise responding unconditionally to the call of God and ready, when the moment arrives, leadership. In some cases this will take the form of a one-to-one relationship and at to accept the grace of ordination freely and without reservation. other times it will involve working in groups or teams. His ability to act suitably in a range of differing contexts will both reveal the degree of adaptability he possesses 7.8 In the seminary it is important that candidates are accompanied in their human and help to identify areas where further work and assistance are required. Knowing formation by the rector along with other members of the seminary staff. Experience how to accept and exercise authority are indispensable for the future priest and also has shown the value of both individual and group programmes. It will sometimes give a crucial grounding for the other interpersonal skills required for leadership, happen that in the initial assessment carried out during the Seminary Applicants’Year group and teamwork and those aspects of pastoral ministry requiring special some things will have been drawn to the applicant’s attention that might usefully be sensitivity that the priest is called upon to address on a daily basis. dealt with by calling on the assistance of professionals in the field of human development. 7.6 Since the priest exercises his ministry not in isolation but as a member of the presbyterium of the diocese, standing with the bishop, the climate set by the priests 7.9 It is likely to happen that there will be a degree of overlap between what the candidate as a body is important. Priests are together called to a special kind of unity with the brings to spiritual direction and what he brings to the programme of human bishop in the name of Christ. This unity provides for the diocese a focus for the formation. Attempts to draw hard and fast distinctions between these two aspects of pastoral love and humble service that priests offer with the bishop to God and his formation are in most cases found to be unhelpful. However, it can be said that human people. Anything, therefore, that reduces or confuses the value of this sign is to be formation is mainly concerned with the dynamics of human relationships while expunged. The seminary community should reflect that same appreciation of the spiritual direction is more concerned with progress in prayer and the working of the value of unity and should equally avoid anything that leads to division or spitefulness. Holy Spirit in the life of the candidate. Furthermore, while human formation is In ensuring that what unites both the presbyterium and the seminary community is the carried out in a climate of confidentiality, it does not belong to the “internal forum”, person of Jesus Christ and the commitment to a ministry of pastoral love, the bishop far less is it governed by the “seal of confession”, even when given by a priest. and senior priests (in the case of the diocese) and the rector and staff (in the case of

59 Keeping Children Safe, Bishops’ Conference of Scotland, 1999. 60 P.D.V, 36, quoting Paul VI, Message for Fifth World Day of Prayer for Priestly Vocations, 1968. 44 45 Norms for Priestly Formation Norms for Priestly Formation

7.10 It is well known that among the different schools of psychology there is a wide range 8. SPIRITUAL FORMATION of views and many base their approach on anthropologies that contradict the Christian message. In engaging the assistance of professionals in the field of human 8.1 The centre of unity for all preparation for the priestly ministry is to be found in development, therefore, care will be taken to ensure that they do not hold views that spiritual formation. Only prayer, as the expression of the candidate’s relationship with are at odds with the teaching of the Church. They must appreciate priestly ministry God, has the power to give direction and bring to a satisfactory conclusion the variety and be familiar with the aims of seminary training and the parameters within which of matters dealt with in the course of seminary training. During their formation it takes place. It is the responsibility of the rector to put in place and oversee the candidates can become distracted and even anxious about the many different different aspects of the programme of human formation. He (or another member of obligations they are expected to fulfil. They must be helped to come to a unity of life the seminary staff) will only normally seek to be involved directly in the relationship which gives direction and a sense of proportion to the various aspects of the between professionals in the field of human development and the candidate when programme of preparation for priestly ministry. Through prayer this unity will be seeking to explore with both of them together some matter that has been raised as a found in the spiritual life, which means a following of “the example of Christ the concern in the assessment process. Lord, whose meat was to do the will of him who sent him that he might perfect his work”.61 This unity of life, rooted in prayer, is what makes the candidate intent on keeping to the path that leads to priesthood and will be indispensable to the seminarian after ordination in his future ministry as a priest.

8.2 Spiritual formation for the future priest, as for any Christian, involves a journey of faith in which the candidate follows the example of Christ the Lord, strengthened by the Holy Spirit, to the glory of God the Father. It is to be expected that prior to his entry to seminary, the applicant, already initiated into the pilgrim people of God through the sacraments of Baptism, Confirmation and Eucharist, will have had some opportunities to grow in faith and in an awareness of the different gifts and charisms exercised through the power of the Spirit in the local church. The awareness he already has of his own weakness and the ease with which he is prone to succumb to temptation will bring him to rely more and more on the grace and mercy of God, recognising that the ministry of Christ who came to call not the virtuous but sinners to repentance62 is directed to him, especially in the Sacrament of Penance and Reconciliation. Well before he enters the seminary the applicant will have begun to realise that only in prayer can he find the strength to “turn away from sin and be faithful to the Gospel.”63 This process of growing awareness should be encouraged to continue in seminary and after ordination.

8.3 Those who enter seminary will have followed different paths in their own life’s journey and had a range of experiences of the Church: they will be at different stages in terms of the maturity of their own response to the gospel. It has been noticed in the case of an increasing number of candidates that nothing can be taken for granted as far as knowledge of the faith is concerned. For these reasons, the programme of spiritual formation must take account of the differences if it is to become the focus of unity for all the other parts of the seminarian’s life. The spiritual formation

61 P.O. 14 62 Matthew 9:13 63 Mark 1:15 and the Liturgy of Ash Wednesday 46 47 Norms for Priestly Formation Norms for Priestly Formation

programme should help candidates to appreciate from the outset that Christian faith b) To introduce and guide first year students in the theory and practice of spiritual is a response of the whole person to the call of Christ and that responding to a direction. vocation to the priesthood also engages every aspect of human existence - the c) To ensure that all students have spiritual direction either from himself or by making physical, emotional, intellectual and moral, as well as the spiritual. available suitably approved external directors and ensuring accountability for these students. 8.4 Spiritual formation in the seminary should bring about a deeper appreciation that d) To make appropriate arrangements for retreats and recollections. every Christian is called to a life of holiness. In this way candidates will be helped to e) To give conferences on the spiritual life to the seminarians and to work with them in discern if God is indeed calling them to a life of service as a priest. It is chiefly groups in preparation for ministries, orders and other significant moments. through prayer that each one will be able to discern the promptings of the Spirit of f) To be available to the rector and staff for communal and/or personal collaboration. God. The seminary must, therefore, be a place of prayer. Discernment is not, g) To provide suitable resources in the area of spiritual formation. however, a matter for the individual on his own. He must be guided by wise and prudent counsellors, principally by his own spiritual director, who will help the 8.7 Due to the importance of his responsibilities and the special skills required to carry candidate to prepare for a life of complete and faithful commitment with the greatest them out, the bishops, in appointing the seminary spiritual director, are required to possible freedom. The work of discernment will help the candidate to be clear about take great care.67 Opportunities should be made available to the spiritual director both his motives for seeking ordination and ensure that he desires above all to serve God before taking up his appointment and as he carries out his duties, to prepare and assist and his people and is willing to announce and insist on the gospel at all times, him. As well as being recognised as a man of prayer, he needs to have the confidence, welcome or unwelcome.64 To bring him to the point where he is able to offer himself training and skill to guide others in the ways of prayer. Docile to the Spirit in his own for ordination with a pure heart is the goal of the process of discernment carried on life, he must also be capable of helping the seminarians to discern the spirits.68 As by the candidate and the Church with God.65 with every priest the seminary spiritual director will find support from his own spiritual director. Since by its very nature his work means that what he does is carried 8.5 While in seminary, students should be helped to develop a coherent and unified sense out “apart from” the other members of staff, the spiritual director will also find of vocation to the priestly ministry, by learning to focus on the example of Christ our support in the formal and informal contacts he establishes with other spiritual Lord. They should also learn that attentiveness in daily life which transforms ordinary directors. Although he would never discuss particular cases, through these contacts, experiences, relationships and activities into opportunities for encountering God. In in spiritual direction, during times of retreat and in personal prayer the burden he this way, with their eyes fixed on the Master, they will enter his service as priests, sometimes has to bear can be made lighter and the guidance he needs can be sought. ready to do the Father’s will and prepared to give themselves wholeheartedly to the flock entrusted to their care. The focal points for the seminarian who seeks to follow PRAYER AND SPIRITUAL FORMATION the example of Christ are no different from those which animate the ministry of the priest: the word of God which comes alive in the liturgy, in prayer, in study and in the 8.8 Prayer is the life-blood of the relationship between God and the human person: various circumstances of life; the Eucharist, as the source and summit of all his without prayer the relationship will die. Just as prayer permeates every part of the life activity and the Sacrament of Penance and Reconciliation; the community of faith of the priest, so it should be at the heart of everything done by those wishing to itself is a sign of the presence of God in the midst of his people.66 become priests. The importance of both a communal and personal dimension in the prayer life of the seminary must be clearly stated, since God is in the midst of his 8.6 While the ultimate responsibility for the spiritual life of the seminary rests with the whole people as well as speaking in the heart of each one. As a place of discernment rector, we recognise the essential role of the college spiritual director among whose through prayer, the seminary must ensure that students are challenged to grow in their responsibilities are the following: understanding of their vocation by contact with the Word of God and with the a) To help sustain the spiritual tone and quality within the college community and transforming power of the sacraments, especially the Eucharist and the Sacrament of environment. Penance and Reconciliation. By insisting on a sense of the discipline of prayer, 64 2 Timothy 4:2 students must not be allowed to escape the difficult issues which face those who wish 65 That God is intensely involved in the work of discernment is brought to light especially by praying the psalms in the Divine Office. By giving honest and sincere attention to the insights given by the word of God, the candidate, above all through prayer, comes to understand what God is asking of him. The psalms constantly put this truth before him. See, for example, 67 P.D.V, 66; also Circular Letter Concerning Some of the More Urgent Aspects of Spiritual Formation in Seminaries, Psalm 139. Congregation for Catholic Education, 1980. 66 “Where two or three are gathered in my name I am there in their midst.” Matthew 18:20 68 1 John 4:1 48 49 Norms for Priestly Formation Norms for Priestly Formation

to commit themselves in lifelong service to Christ and to his Church. In today’s world means of drawing the people of God into that unity for which Christ our Lord prayed. of particular concern is the candidate’s ability and willingness to accept the discipline of celibacy. His preparation should be such that he comes “to know, appreciate, love 8.12 Retreats and times of recollection are to be built into the college timetable to allow and live celibacy” for the sake of the gospel.69 students the opportunity to reflect on the direction their lives are taking and to ensure that a proper sense of proportion is being maintained. These occasions are to be used 8.9 The most excellent expression of the faith of the community and of the faith of every to give the students a taste of the wide variety of retreat experiences which has grown believer is the celebration of the Eucharist. As the perfect expression of his love for out of the richness of the Church’s spiritual tradition. At such special times of prayer, the Father, Christ’s sacrifice is the Church’s whole offering to God. The Mass, both students should also cultivate the value of silence, which will always be a feature of Sunday and weekday, is the prayer of the priest and it must also be the prayer of the the life of the seminary. Following the example of the Mother of the Church, they seminarian: it is the principal source and focus for the unity of love within the should be drawn into the mysteries of God’s saving plan by treasuring and pondering seminary community and the principal source and focus for the unity of life of the things in their hearts.75 Moreover, the silence which this kind of prayer requires plays seminarian. His worship of Christ present in the Blessed Sacrament is continued in an important part in the life of a listening Church and in the lives of those who wish personal and communal adoration. to be pastors in that Church.

8.10 “The divine office, because it is the public prayer of the Church, is a source of piety 8.13 “Contact with the Blessed Virgin can only lead to greater contact with Christ and his and nourishment for personal prayer”.70 “The private prayer of the members of the cross.”76 The Mother of God and of men intercedes for us before her Son in the Church is offered to the Father, through Christ, in the Holy Spirit, and as such is fellowship of the saints,77 so love of Mary and the saints must be given expression in always necessary and to be commended. Community prayer, however, has a special the life of the seminary by observing the feasts in the liturgical calendar with dignity since Christ himself said: ‘Where two or three meet in my name, I shall be appropriate ceremony and encouraging other suitable forms of devotion. Recitation there with them’”71 Along with the daily celebration of the Eucharist, the communal of the rosary and meditation of the mysteries of our redemption unites the seminarian celebration of Morning and Evening Prayer from the Divine Office is an essential part with Mary, Mother of priests. With a view to his future ministry as a priest the of the preparation of future priests. Seeking to model themselves on Christ the Lord, seminarian should be encouraged to appreciate and understand the long tradition of students should be encouraged to develop a deep love for “The Canticle of Praise, popular devotion focused on the Mother of God and be ready to give wise and unceasingly hymned in heaven and brought into this world of ours by our High Priest sensitive guidance to God’s people as they grow in their love for the Blessed Virgin Jesus Christ, ... faithfully continued by his Church throughout the ages....”72 Mary. This is especially important in our own day and in our own situation where exaggeration or distortion can lead to misunderstanding and misrepresentation, in 8.11 “Since every sin is an offence against God which disrupts our friendship with him, particular when dealing ecumenically with other Christians belonging to the reformed ‘the ultimate purpose of penance is that we should love God deeply and commit tradition. ourselves completely to him’”.73 Furthermore, “by the hidden and loving mystery of God’s design men are joined together in the bonds of supernatural solidarity, so much 8.14 The communal spiritual life of the seminary should inspire candidates to seek through so that the sin of one harms the others just as the holiness of one benefits the others”.74 prayer to grow closer to Christ our Lord by deepening their relationship with him. The communal and individual celebration of the Sacrament of Penance is This growth should be guided and monitored by the student’s own spiritual director indispensable if peace and harmony are to be maintained in the seminary. Students who will help him to integrate the different aspects of the programme of formation so should be led to a firm conviction about the efficacy of this sacrament in bringing that everything will be focused on the mystery of Christ. Through prayer, life in about reconciliation with God and with those around them so that as well as making seminary will be meaningful and unified for the student and a firm foundation for a it a regular feature in their lives during their time in seminary, they will know its future life of priestly ministry will be provided. The directed, prayerful reading of the importance for the life of the priest and be prepared to promote it untiringly as a sacred scriptures (for example, through Lectio Divina) and of the great spiritual writers, past and present, is of fundamental importance in encouraging students to 69 P.D.V, 60 grow in their knowledge and love of God. 70 Sacrosanctum Concilium, (SC). 90 71 Matthew 18:20; General Instruction on the Liturgy of the Hours, 9. 75 Luke. 2:20 72 Pope Paul VI, Apostolic Constitution Promulgating the Divine Office, 1970 76 SCCE, Circular Letter Concerning Some of the More Urgent Aspects of Spiritual Formation in Seminaries, Congregation for 73 Introduction to the Rite of Penance, 1976 par 5 Catholic Education, 1980. 74 Pope Paul VI, Apostolic Constitution Indulgentiarium doctrina, 4 77 L. G. 69 50 51 Norms for Priestly Formation Norms for Priestly Formation

8.15 Opportunities to experience the rich variety of ways and styles in which the Spirit of and confessor. Students must be helped to understand the importance of being open God leads the Christian to pray should be given. This not only adds richness to the and honest and should be left in no doubt about the absolute confidential nature of seminarian’s own journey of faith but helps him be aware of the different ways that anything discussed in the context either of sacramental confession or spiritual the Holy Spirit is at work in people’s lives. Although as a rule the whole seminary direction. community will participate in the liturgy together, “sometimes it will be opportune to celebrate some liturgical actions in small groups.”78 Even when more informal 8.18 At the same time, spiritual directors and confessors are in the best position to settings seem called for, “it should be carefully provided that the authentic, ecclesial challenge students to conform their lives more closely to the life of Christ by fidelity nature of a liturgical assembly is clearly pointed out.”79 The celebration of the liturgy to the evangelical counsels. Students who fail to respond to this challenge should be is enhanced when students are encouraged to explore the rich spiritual tradition that reminded that a priestly life which does not bear witness to Christ through poverty, is part of the Catholic heritage. Thus, scripture services, Lectio Divina, group prayer chastity and obedience will not be conformed to the cross of Christ and might even and faith-sharing, to mention but a few more familiar examples, whether in the become a cause of scandal for God’s faithful people. In the course of spiritual seminary itself or away from it, all have a part to play in bringing students to a more direction the student should be made aware of the importance of honesty and mature relationship with Christ through prayer. The value of praying with Christians openness in his dealings with the rector and other members of staff. He should be of other traditions in ecumenical groups should also be brought to the students’ encouraged to assist them in every appropriate way to reach a judgement based on a attention. sound knowledge of him, concerning his suitability as a candidate for ordination.

8.19 Students should be helped to understand that poverty, chastity and obedience are SPIRITUAL FORMATION AND DISCERNMENT undertaken by priests not for their own sake but for the sake of the kingdom and for the sake of their work as pastors of the Lord’s flock. It is pastoral love which 8.16 Anyone offering himself as a candidate for the priesthood is neither the sole nor the motivates the priest both to undertake and to live out the evangelical counsels. final arbiter in saying whether or not he should receive ordination. The bishop must Motivated by this love to imitate the example of Christ the Good Shepherd, priests make the final decision, having consulted with the various individuals and groups are freed from selfishness and made able to dedicate themselves to the service of the concerned with the life and training of each candidate. At the same time, the role of flock. Moreover, by the way in which they live in harmony with the other members prayer in this discernment has already been emphasised and each individual must of the seminary community, students show their desire to be free from selfishness and examine his own heart to discover if God really is calling him to serve as a priest. The ready to give themselves wholeheartedly in the Lord’s service. seminary must therefore be a place for “testing the spirits”.80 8.20 Created goods are absolutely necessary for the personal progress of human beings. As 8.17 Those called to serve as priests must be prepared and willing to discharge their duties the future managers of the property of the Church, students for the priesthood should faithfully in a spirit of generosity and dedication. The Church expects priests to learn to value creation especially in so far as it contributes to divine worship, provides exercise their ministry by a way of life which gives particular expression to the a decent style of life and furthers the Church’s mission, particularly her concern for ‘evangelical councils’ of poverty, chastity and obedience.81 Before undertaking such those in need.82 To enable them to see material things in terms of the Church’s a serious commitment candidates for priesthood must be brought to a realistic mission, while they are still in seminary candidates for the priesthood should strive awareness of what it will involve and the demands which will be made on them as to free themselves from an inordinate preoccupation with money and material priests as they strive to be faithful to Christ in living out these ‘counsels’. The possessions by adopting a simplicity of life which makes clear their desire and seminary way of life must challenge students to face up to the consequences of such readiness to witness to the Son of Man who had “nowhere to lay his head”.83 a commitment and must provide ample opportunity for prayer, reflection, guidance and correction. Of particular importance in the work of discernment where these 8.21 Every Christian, whether married or unmarried, is called to bear witness to the beauty matters are concerned is the relationship between the student and his spiritual director and dignity of the creator’s gift of human sexuality by living a chaste life. The tradition of the latin rite is that priests live out chastity in the celibate state. The commitment to celibacy is offered by priests as a sign of pastoral charity and an 78 Instruction on Liturgical Formation in Seminaries, 14 79 Ibid 15 80 1 John 4:1 82 P.O. 17 81 P.O. 15-17 83 Matthew 8:20 52 53 Norms for Priestly Formation Norms for Priestly Formation

incentive to it as well as being a source of spiritual fruitfulness in the world.84 For CONCLUSION many of the candidates who consider undertaking the commitment to priesthood, the sacrifices involved in lifelong celibacy are a cause of great anxiety. For this reason it 8.25 It should be clear that in the work of spiritual formation the seminary is only a more is essential that they be brought to a clear understanding of what is asked of them. or less effective instrument of the Holy Spirit. Nonetheless, co-operation in the work The seminary must give the opportunity for celibacy and related issues to be given a of forming candidates for the priesthood spiritually is the most important as well as serious and forthright airing. While the contribution made by the individual’s spiritual the most delicate task entrusted to the seminary. As one who would lead the People director and confessor is the keystone, talks and times of prayerful recollection as of God into the ways of holiness after the example and in the power of Christ his well as properly directed workshops and seminars are also of great benefit. Master, the priest must be a man of prayer. For the sake of the People of God the seminary must make students aware that when they leave to be ordained, far from 8.22 What is required of the candidate is that he should come to regard the option for celibacy as the fully human and completely free acceptance of a gift from the Spirit being finished, in some ways their spiritual formation is only beginning. The whole of God, it should never be regarded as a denial of human sexuality. Rather, it is a work of spiritual direction is God’s work and our prayer for the success of this work means of being freed to share more completely in the joys and sorrows of the whole is Paul’s prayer: “Out of his infinite glory may he give you the power through his flock and of sacrificing the fatherhood of the married state to accept a broader Spirit for your hidden self to grow strong, so that Christ may live in your hearts fatherhood in Christ.85 though faith, and then, planted in love and built on love, you will with all the saints have the strength to grasp the breadth and the length, the height and the depth; until 8.23 “The true minister of Christ is conscious of his own weakness and labours in knowing the love of Christ, which is beyond all knowledge, you are filled with the humility”.86 For the sake of pastoral charity priests are urged to be conscientious utter fullness of God”.93 fellow workers with the bishop,87 “and by obedience to dedicate their own will to the service of God and their fellow Christians”.88 It is with a view to this future commitment to a ministry of collaboration with the bishop and fellow priests that candidates are required by Canon Law to obey the rector and staff in the fulfilment of their duties and in observing the rule of the seminary.89

8.24 As well as providing the context for discerning a student’s willingness and ability to answer the call of Christ as a priest and to live out the evangelical counsels, spiritual direction is an important forum for helping the individual to reach an awareness of the particular gifts and talents which God has given him and which he is calling him to put at the service of the gospel. “No priest is sufficiently equipped to carry out his own mission alone and as it were single-handed. He can only do so by joining forces with other priests, under the leadership of those who are rulers of the Church”.90 As members of the laity, seminarians have received “many and varied charismatic gifts”91 and these gifts, far from being suppressed, should be nurtured and fostered so that when they become priests they will be able to add to the rich variety of charisms among the clergy, affirm those which they find to be present and be alert to the presence of special gifts allotted by the Holy Spirit to the People of God for the building up of the whole body in charity.92

84 P.O. 16 85 P.O. 16 86 P.O. 15 87 Cf. The Rite of Ordination 88 P.O. 15 89 C I C. 260, 261 90 P.O. 7 91 P.O. 9 92 A.A. 3 93 Ephesians 3:16-19 54 55 Norms for Priestly Formation Norms for Priestly Formation

9. INTELLECTUAL FORMATION

9.1 “Priests are advised by the bishop at ordination that they are to be ‘mature in knowledge’ and their teaching should be a ‘spiritual medicine for the People of God’. Now a sacred minister’s knowledge ought to be sacred in the sense of being derived from a sacred source and directed to a sacred purpose.”94 It is with this in mind that the seminary programme of intellectual or academic formation is drawn up. Candidates for the priesthood are to be brought to an appreciation of the value of study and to an awareness that the course of studies they follow is drawn up in the light of a long experience on the part of the Church and an understanding of what is most appropriate to prepare seminarians intellectually if they are to become true leaders in the communities of faith to which they are sent. Like the priests they aspire to be, the candidates are required to make the acquisition of knowledge a constant feature of their lives. Their knowledge should be drawn primarily from reading and meditating on the sacred scriptures. But it should also be fruitfully nourished by a study of the holy fathers and doctors and other annals of tradition.”95 They should be “well versed in the statements of the Church’s magisterium ... and consult the best approved writers on the science of theology. Secular culture and even sacred science are advancing at an unprecedented rate in our time. Priests are therefore urged to adequate and continuous perfection in their knowledge of things human and divine. In this way they will prepare themselves to enter with greater advantage into dialogue with their contemporaries.”96

While this intellectual formation is something that the priest must pursue throughout his life, the more formal aspects of this task must clearly be tackled in an academic context during the seminary years. Always having sacred scripture at its heart, the course of studies will also be for the seminarian an experience of what our Lord spoke of when he said that training for the kingdom of heaven requires the ability to bring from the treasury “things both new and old.”97

Although the course of studies seems long - six or seven years in most cases - the priest’s role of teacher in the community of faith requires that he is properly prepared to take on this responsibility. The lengthy period of time devoted to study is able to give an indication of the candidate’s ability to apply himself systematically over the long term to carrying out work that he at times may find arduous or unexciting.

(A) PHILOSOPHY

9.2 PURPOSE: The Decree on Priestly Formation states the importance of philosophical studies since they give “a solid and coherent understanding of man, of the world and

94 P.O. 19 95 P.O. 19 96 P.O. 19 97 Matthew 13:52 56 57 Norms for Priestly Formation Norms for Priestly Formation

of God.”98 This coherent understanding guides the candidate to an awareness of the epistemology and ethics, and here the writings of St. Thomas Aquinas would always current cultural situation “which emphasises subjectivism as a criterion and measure be accorded a position of the highest respect.105 Students should be made aware of of truth: only a sound philosophy can help candidates for the priesthood to develop a those philosophical positions which, although influential, appear incompatible with reflective awareness of the fundamental relationship that exists between the human Christian revelation, for example, subjectivism and relativism and the different forms spirit and truth, that truth which is revealed to us fully in Jesus Christ.”99 Pope John of materialism and atheism.106 Paul II emphasised that the study of philosophy is fundamental and indispensable to the structure of theological studies and to the formation of candidates for the 9.4 In general, the content of the course should allow the student to be familiar with, and priesthood. The ‘Ratio Fundamentalis’ speaks of philosophical studies fostering “the able to evaluate critically, those great minds which have so influenced our world, and ability to discern the truth, to see it for what it is and accept it, irrespective of its at the same time should help them learn “to search with sincere and continuous love provenance.”100 In more specific terms the ‘Ratio’ also points to a threefold purpose for the truth, developing and improving their own critical faculties, recognising the of studies in philosophy, namely: limits of human knowledge and deepening the rational presuppositions of their own a) The formation of students as human beings, with a sharpened and refined faith.”107 A candidate for the priesthood is expected to have grasped certain things at appreciation of their intellectual heritage. the end of his philosophy course. As a result of the student’s initiation into b) The growth in the students of a deeper awareness of their faith. philosophical ways of thinking he should have an ability to reason coherently; be c) The preparation for theology and apostolic ministry.101 aware which matters in the world are open to empirical investigation and which are not; be capable of giving a rational justification of the values he holds. These studies 9.3 The content of a philosophy course would reflect this threefold purpose: will assist the future priest’s personal growth and maturity. The world requires people (1) The philosophy course provides a dimension of human formation. By studying the who are able to think for themselves, able to approach the ideas of others with great thinkers of the past, students of philosophy learn to think in a coherent and constructive criticism, well informed about the history of ideas and the shifts in searching way. Hence philosophy is not to be reduced to a history of ideas but should human thinking. As a priest, the candidate will be expected to be courteous and encourage the seminarians to acquire the skills of reflection, logic, analysis and sound appreciative of the views and insights of others and maintain honesty and rigour argument. As well as learning from the thinkers of the past, “students should be while holding fast to his Christian faith. Such men will be devoted above all to conversant with contemporary philosophical investigations, especially those seeking truth and proposing it to others, welcome or unwelcome.108 exercising special influence in their own country”.102 The study of philosophy enables candidates to approach the natural, human and ethical sciences critically, in such a 9.5 The recommendations made in the Decree on Priestly Formation109 mean that at the way that they can appreciate and evaluate their philosophical presuppositions. start of their seminary studies, students should follow an introductory course on the (2) The dialogue between faith and reason has always been a concern of philosophers mystery of Christ and salvation history. Coming at the beginning of their seminary who are rooted in the great faiths of the world, especially Christianity, Judaism and studies this course is offered “to enable the students to appreciate the idea which lies Islam. For seminarians the study of philosophy should lead to a deepening of faith as behind ecclesiastical studies ... to give roots to their own faith, to understand at well as providing an indispensable preparation for theology and ministry.103 In greater depth their priestly vocation, and consequently to commit themselves with choosing what themes to cover in the limited time available, those drawing up the greater awareness.”110 This is a moot point. curriculum should take account of the philosophers and philosophical ideas most influential and most frequently encountered in the works of contemporary These and other courses such as an introduction to spirituality, to the Church, to theologians. liturgy, to the reading of sacred scriptures (for example, through Lectio Divina), as (3) “Again as preparation for theology and ministry, the philosophy course must present well as techniques of study and methodology are all likely to be needed since a the philosophical heritage of the Church as offering much that is “perennially growing number of candidates lack a background in the Church or in education. valid”,104 particularly as regards a systematic presentation of metaphysics,

98 O.T. 15 99 P.D.V, 52 105 F.R, 43, also 83 100 R.F. 70, note 148b 106 cf. The Study of Philosophy in Seminaries, Ch3 §2, Sacred Congregation for Catholic Education, 1972. 101 R.F. 70 107 Ibid. 102 O.T.15 108 F.R, 81. 103 Fides et Ratio, (FR) 65. 109 O.T. 14 104 O.T. 15 110 R. F. 62 58 59 Norms for Priestly Formation Norms for Priestly Formation

9.6 Past experience has shown that a number of approaches to the study of philosophy in 9.10 Students are to be helped to achieve a personal synthesis that will stand them in good seminaries is possible. However, as Pope John Paul stated: “It is not by chance that stead when they are called upon to bring what they have studied and learned to bear the curriculum of theological studies is preceded by a time of special study of in the course of their ministry. For these reasons they should be discouraged from philosophy... This ordering of studies influenced, promoted and enabled much of the dismissing any aspect of the academic course as unlikely to be of pastoral value but development of modern philosophy, albeit indirectly... Conversely, the dismantling of instead helped to see in the courses they are required to follow, a sign of the long this arrangement has created serious gaps in both priestly formation and theological experience of the Church which is an expert not only in the sacred sciences but also research.”111 At present, in the case of seminarians who study at Scots College in in humanity. Rome the course of studies in philosophy is provided by the Pontifical University. This means that the main courses are the responsibility of the University but the The student is to be given a soundly based course in each of the above disciplines, seminary has to ensure that the relevant introductory and propaedeutic courses are according to its own proper method, and based upon the Scriptures, the Teachings of taught. the Fathers, the Doctors and the Councils of the Church as wells drawing upon the wealth of papal and other sources of the ordinary Magisterium. This will help them 9.7 Seminarians attending Scotus College in Glasgow spend the first two years in the to have a secure grasp of the teaching of the Church and an awareness of the pastoral study of Philosophy and other related subjects, as well as the introductory courses insight coming from the Holy See and the local churches available to guide them in noted above. This course is conducted under the supervision of the Pontifical the judgements they will be called upon to make when they are sent to guide and 117 University of Maynooth and prepares the students for the study of theology. teach the Lord’s flock. While theology today demonstrates a variety of approaches and differing emphases, the study of theology must be conducted in such a way that it makes it possible for the candidate to state clearly and consistently what the Church (B) THEOLOGY teaches and never becomes destructive of the unity of the faith, the common doctrine of the Church or the ‘sensus fidelium’.118 After all the priest shares responsibility for 9.8 Since, in his future ministry, the student is to be a teacher and leader of his people in the message of Jesus Christ, which is not about some human thinking but about the faith, he must have a sound mastery of the richness of the theological tradition of the word of God.119 Church. In addition, he must be helped to develop appropriate skills in communicating the theological knowledge he will acquire through preaching, formal 9.11 Sacred scripture “should be the soul, as it were of all theology”.120 Careful training in and informal teaching and instruction, counselling etc. It is also necessary for him to regard to the scriptures is stressed and should include appropriate introductory develop a critical faculty in matters theological, so that he is able to assess and judge courses, training in exegetical method, an examination of the major biblical themes, current theological issues and debates, and recognise how the Church’s teaching is to and the use of scripture for spiritual reading and meditation on a daily basis. In the be applied in the contemporary world. In particular he needs to be able to relate his Old Testament the student should be brought to an awareness of the content, richness theological knowledge to the situations and experiences of the contemporary, local and critical problems of the three major areas of the Law, the Prophets and the Church.112 Writings; seminarians are required to be thoroughly conversant with the New Testament. This will not only sustain them in their prayer but also assist them in the 9.9 The major areas of study will be Sacred Scripture, Sacred Liturgy, Fundamental and proclamation of the Gospel which is the first/primary task entrusted to priests. Dogmatic Theology, Moral Theology, Spiritual Theology, Pastoral Theology, Church History and Canon Law.113 This is a basic reiteration of the norms indicated by 9.12 Fundamental Theology: For students beginning the study of theology, Fundamental Optatam Totius114 and more fully elaborated in “The Theological Formation of Future Theology is an essential discipline because it helps students to understand how Priests”115 issued by the Sacred Congregation for Catholic Education.116 theology is a science and explores the relationship between faith and reason. In considering the nature of God’s self-revelation in Jesus Christ it demonstrates how the very act of revelation is rooted in the incarnation of the divine in the human and 111 F.R. 62 how this mystery is handed on from generation to generation in the Church. 112 R. F. 76; The Theological Formation of Future Priests, (Th F) I. 4:4 Fundamental Theology establishes the credibility of revelation and its relationship to 113 R. F. 78 & 79 114 (1965) 115 (1976) 117 R.F. 86; Th. F, III, 78-115 116 cf. esp. III, 78-115 for norms pertaining to particular disciplines. While pre-dating the promulgation of the New Code of 118 Th. F, III, 1 Canon Law, the same Congregation’s document, On the teaching of Canon Law to those preparing to be Priests, retains 119 Galatians 1:11-12 considerable validity. Cf., also, the Congregation’s Instruction on Liturgical Formation in Seminaries (1979). 120 O.T.15 60 61 Norms for Priestly Formation Norms for Priestly Formation

human experience, showing how it responds to the sentiments and expectations 9.15 Canon Law & Church History both present a rich variety of opportunities for students aroused across the spectrum of religious experience. It places the historical figure of to become more aware that the Church exists for the salvation of the children of God Jesus of Nazareth at the centre of all theology, paying special attention to the signs of and to announce the coming Kingdom of God. It is useful, therefore, when presenting his identity as God made man in whom the eschatological event of God’s revelation or studying these subjects, to keep in mind “the mystery of the Church as set forth in takes place. The self-understanding of Jesus, his miracles and especially his the Dogmatic Constitution ‘De Ecclesia’”.126 The function and role of Canon Law in resurrection from the dead are all investigated along with the transmission of the Church and the need for studying Canon Law are topics developed in the revelation in Sacred Scripture and Tradition. The magisterium of the Church is shown document from the Congregation for Catholic Education referred to above (see note to be the authentic interpreter of the Word of God. 113). Church History is to be studied in a scientific way, relating the origins and growth of the Church to the ‘secular’ factors with which it has interacted. The aim Fundamental Theology is a special point of encounter between faith, reason and should be to develop a true sense of the Church and tradition. The history of the human experience. It promotes an attitude of dialogue with the contemporary world, Church in Scotland is to be given proper attention.127 science and culture; it prepares for the study of Scripture and dogmatic theology; and it helps the student to grow spiritually confident that belief in Jesus Christ is a 9.16 Liturgy: Optatam Totius speaks of Liturgy as the “First and indispensable source of reasonable human act. the true Christian spirit” and recalls, in particular, numbers fifteen and sixteen of the 9.13 Dogmatic Theology: The teaching of Dogmatic Theology unfolds through the study Constitution on Sacred Liturgy. The “Instruction on Liturgical Formation in 128 of themes found in the Scriptures, their interpretation by the Fathers of the Church, Seminaries” gives full guidelines on both the promotion of liturgical life and the the Magisterium and the opinions of theologians. The historical approach this formal teaching of Liturgy in the seminary. The teaching of Liturgy should draw the suggests helps students appreciate the development of dogma and a gradual growth seminarians more deeply into the mysteries they are celebrating on a daily basis and in the community of faith’s understanding of the mystery of faith. St. Thomas prepare them to take both a love and a profound understanding for the Liturgy with Aquinas is an eminent guide in helping students to see how the mysteries of faith can them when they become leaders in the assembly of God’s people. A true appreciation be applied to the questions that concern people in our own time. In this way the of the liturgical year, the importance of music in the Liturgy, the part Liturgy plays in speculation of dogmatic theology lays a solid base that prepares students to minister leading the community of faith more deeply into the mystery of God’s love, an to people of faith, showing how God in the midst of his people is guiding them to awareness of the rich variety that the different liturgical rites exemplify and a grasp fullness of life by sharing the richness of his love. The teaching role of the priest of the spirit of the reform proposed by and undertaken in the aftermath of the Second demands that God’s people are helped to grow in their understanding of “all aspects Vatican Council are all worthy aims of formation in the wonderful traditions that of the mysteries of faith and their interconnection.”121 Other considerations to which contribute to the Church’s Liturgy. attention is to be given are the relationship of dogma to liturgy and the life of the Church, an application of the light of revelation to human problems, the statement of 9.17 Spiritual Theology: The study of Spiritual Theology helps candidates to broaden their eternal truths in changing conditions, and presenting the Church’s teaching in ways own horizons regarding the traditions of prayer and the Christian life in general. In that people can understand. this way, they are not only helped to see more clearly how the Holy Spirit is at work in their own lives but are also prepared to assist others when called upon to give 9.14 Moral Theology: Moral Theology, as one of the theological sciences will always take guidance in spiritual matters. The study of the great spiritual writers should not be scripture as its starting point. There is to be emphasis on the vocation of all the neglected and the styles of prayer and rules of the great religious orders warrant 122 faithful and their “obligation to bring forth fruit in charity for the life of the world.” careful consideration. There is a sense too in which the study of Spiritual Theology The relationship and proper evaluation of the findings of the natural and human can be seen as a completion of Moral Theology. The theology and spirituality of the sciences are of particular importance in Moral Theology.123 Like Dogmatic Theology, priesthood and consecrated life should receive special attention129 making fruitful use to which it must be closely related, Moral Theology has the task of making “eternal of the conciliar and post-conciliar documents, especially Pastores Dabo Vobis and the truths relevant in a changing world”124 reflecting on the human person’s “nature, his 130 destiny, and his whole development on his way to God”.125 “Directory on the Ministry and Life of Priests.”

121 O.T. 16. 126 O.T. 16 122 O.T. 16 127 R.F. 79 123 Th.F. III, 99 128 (1979) 124 R.F. 87 129 R.F. 79 125 Th.F. III, 99; cf. Appendix 1 130 Directory on the Ministry and Life of Priests, Congregation for the Clergy, 1994 62 63 Norms for Priestly Formation Norms for Priestly Formation

9.18 Pastoral Theology has the responsibility of situating all ministry in the context of the 9.22 Theological training aims to enkindle in the student a genuine love of, and word of God, the celebration of the sacraments and the Church’s mission to enthusiasm for theology which will carry on into his ministry as a priest. This will be evangelise all nations. Everything the Church is and does is at the service of this likely to happen if during their seminary studies students are helped to reach the mission to the glory of God. The appreciation of how institutions, structures and conviction that in their priestly life they will need to make continuous investment in strategies have come about in order to serve this purpose enables the candidates to theological reading and reflection, showing a willingness to update and take approach their own future ministry with the faith, energy and creativity that is opportunities for ongoing formation. Developing their awareness of the richness of required for the new and second evangelisation. Awareness of the means of social theological tradition and helping them to see the wisdom it contains is a great service communication and of the way these are understood and used by the Church is both to the Church as a whole and to future generations of priests. If this is to be needed. Pastoral Theology should also include the exposition of the Church’s social hoped for in a realistic way it requires that those entrusted with the programme of 131 doctrine and how it relates the teaching of the Gospel to the human situation and an academic studies are sufficient in number, suitably qualified and are afforded the understanding of what pastoral planning entails in terms of its purpose, methods and time, resources, ongoing support and other facilities that their task demands.137 theological importance.132

9.19 Alongside the required courses in philosophy and theology, students should be encouraged to pursue other fields of study, especially those in which they have a personal interest. Languages, both ancient and modern, as well as the sciences and subjects dealing with human behaviour and culture, all help to ensure that the seminary is a place where learning is encouraged and seminarians are helped to grow to their full potential. All seminarians are expected to be well versed in Latin.133

9.20 Intellectual formation is a crucial part of the preparation given in seminary to future priests. Its success will depend on the application of the student and the expertise of teachers and professors who will do everything possible to ensure that knowledge does not remain mere theory and irrelevant to the student. What he studies should be nourished by and also inform, a lively faith so that his own spirituality and pastoral awareness become based on, and reflect, his ever-deepening theological knowledge and competence.134

9.21 Care must be taken to see to it that the student does not come to the end of his course of studies with a fragmented knowledge of theology based upon an unconnected series of courses in the various subject divisions of theology.135 It is by no means easy to arrive at a theological synthesis, but the seminary or university will encourage students to achieve this by including towards the end of the course the requirement of sitting a synthetic examination or submitting a comprehensive dissertation, that helps the student to grasp the “internal unity and harmony of the whole corpus of doctrine about the faith which is being taught.”136 This way of bringing together the different elements of their studies is especially valuable, given the length of the academic course and the many other aspects of formation with which students are expected to deal.

131 Ibid 132 Novo Millennio Ineunte, (NMI) 133 C.I.C. 249 134 R.F.76 135 63; also Th.F. III, 2 136 R.F.63 137 R.F.VI, 32-38 64 65 Norms for Priestly Formation Norms for Priestly Formation

10. PASTORAL FORMATION

10.1 “The whole formation imparted to candidates for the priesthood aims at preparing them to enter into communion with the charity of Christ the Good Shepherd. Hence, their formation in its different aspects must have a fundamentally pastoral character.”138 This emphasis on the example of the Good Shepherd and his pastoral charity was already taken up in the teaching of the Second Vatican Council.139 Pastoral formation should be guided by an understanding of the share the priest has in the offices of Christ, prophet, priest and king. The seminarian is to be prepared to be minister of word, of the liturgy and leader in the community of the faithful. Pastoral formation is intended to help the candidate to understand the nature and purpose of all ministry in the Church, based as it is on Christ who taught us that “the Son of Man came not to be served but to serve and to give his life to redeem many people.”140 The student must be made increasingly aware of the mission of the Church and the way in which ordained ministers work alongside and lead the lay faithful, so that each one plays his or her proper part in making the Church present and proclaiming the coming of God’s reign. The Second Vatican Council urged the Church to form students for the priesthood in “the willingness to listen to others and the capacity to open their hearts in a spirit of charity to the various needs of their fellow men and women.”141

10.2 The programme of human formation can make a significant contribution in the field of pastoral formation. By giving the student a greater awareness of himself - his strengths and weaknesses - he can become more open to seeing the demands of pastoral formation alongside the needs of the diocese that he will serve. Through pastoral formation a student should be encouraged to develop the talents he already has and challenged to acquire new talents to enable him to serve the People of God more effectively. Pastoral formation will lead the candidate beyond his own likes, preferences and natural strengths. Pastoral charity will become the motivation and touchstone of his efforts and with the Good Shepherd as his model he will also find in the example of outstanding pastors, many of them saints, inspiration during the years spent in seminary and encouragement as he looks forward to what lies ahead. Even though only a limited amount can be achieved in seminary, candidates can learn an attitude of openness that makes them ready to acquire skills that can often only be properly learned and exercised after ordination. Pastoral formation is most effectively presented as a process of growth and development that continues after priestly ordination.142

138 P.D.V., 57 139 O.T. 4 140 Mark 10:45 141 O.T. 19 142 O.T. 22 66 67 Norms for Priestly Formation Norms for Priestly Formation

10.3 By keeping in mind an awareness of the universal Church,143 pastoral formation in the Head”.150 Through ordination priests are called to lead the people in worship, in Scottish seminaries aims to prepare the seminarian for the reality of priestly ministry celebration of sacraments and in Mass. This leadership demands a thorough in Scotland today.144 In recent years the different dioceses in Scotland have seen the education at seminary level in the spirit of the Church’s Liturgy and a gradual need to find practical ways of ensuring that the renewal called for in the Second preparation to take on the role of presider in the liturgical assembly. Vatican Council takes root. In most cases this renewal was felt in liturgical reform with the publication of the Missal of Paul VI, in particular the opening of the 10.7 By virtue of their baptism Christ’s faithful people have both an obligation and a right scriptures through the Lectionary. The revision of various other rites followed, to play their part in the mission of the Church. Priests have a duty to ensure that notably the Rite of Christian Initiation of Adults, presenting both challenges and everything is done to make the faithful aware of their rights and obligations and by opportunities to those with responsibility for leadership in the liturgy. A variety of the way they exercise leadership to ensure that the gifts and skills of the whole people approaches to pastoral planning is one sign that dioceses have sought to take account are put at the service of the Gospel.151 Skills of dialogue, team-building, prudent of their differing circumstances while finding the Second Vatican Council to be “the delegation and trusting collaboration all help to reflect a proper appreciation on the sure compass by which to take our bearings.”145 Aprofound pastoral understanding of part of the priest of the ‘sensus fidelium’ and the rich variety of the Spirit’s gifts.152 this great Council of our time is the key to the renewal of the Church. Seminarians will only be adequately prepared for their pastoral responsibilities in the 10.8 For pastoral action to be effective it has to be guided by sound pastoral principles.153 contemporary world if they are thoroughly versed in and responsive to the Council Taking account of this “the pastoral aspect must receive special emphasis in all documents which “with the passing of the years... have lost nothing of their value or subjects which are taught.”154 Those who teach seminarians should take time to draw brilliance.”146 out the pastoral implications of the course. By monitoring pastoral formation, the successful integration of the academic, human and spiritual aspects of the seminary 10.4 It is important that the students approaching ordination should understand and accept programme can be assessed in a very immediate way. While it is necessary to the call to leadership in the Christian community, a leadership based on the Gospel distinguish what falls specifically under the remit of the pastoral programme, the but also able to use what the human sciences offer. In this way they will learn to context and intention of the whole course will always be to prepare pastors of the exercise a leadership with real authority which is never authoritarian, modelling Lord’s flock, shepherds after the heart of God himself.155 themselves on the one who came ‘not to be served but to serve’.147 10.9 Just as pastoral formation is not isolated from the rest of the seminary course, neither 10.5 “It is the first task of priests as co-workers with the bishops to preach the Gospel of should it fail to take advantage of the progress made in other disciplines, especially God to all peoples.”148 This faith of the preacher is paramount for only if he himself the human sciences. Accordingly, a working knowledge of where to go to find is a believer will he preach with conviction and eloquence. Preaching the Gospel specific help will be of benefit to the seminary and the candidate. The ability to make whether it is ‘welcome or unwelcome’149 priests are nevertheless always careful to be use of the means of social communication, especially the internet, has become an sensitive to the needs of the individuals and communities in their charge, capable of indispensable part of modern life and provides a previously unimagined source of confronting them with the demands of the Gospel but always in a way that is information and inventiveness. It is not necessary to know everything or to do discerning, reconciling and healing for the sake of the love of God and the unity of everything, whereas knowing where to find help or where to direct others can be truly his people. Leading students to an appreciation of the power of the sacraments in beneficial to the priest and those who approach him for help. these aspects of the priest’s ministry is an indispensable part of pastoral formation. 10.10 No amount of technological progress will bring human persons to abandon the need 10.6 The priests of the future like those of the present and of the past will have to be to relate to and communicate with one another. At the heart of human experience is a worthy celebrants who “preside over liturgical actions in the person of Christ the yearning for the other. The pastor plays a privileged role in the most intimate moments of people’s lives - births and deaths, the celebration of the sacraments, times

143 C.I.C. 257 144 R.F. 94 150 Instruction on Liturgical Formation in Seminaries: Intro. A 145 N M I, 57 151 A.A, 3 146 N M I, 57 152 1 Corinthians 12 147 Matthew 20:28 153 R.F. 98 148 P.O.4 154 R.F. 94 149 2 Timothy 4:2 155 Jeremiah 3:15 68 69 Norms for Priestly Formation Norms for Priestly Formation

of illness and upheaval. The Church is ‘an expert in humanity’156 and the priest is general interaction with others. Given the broad sweep of pastoral formation and its expected to bring this expertise with him whenever he goes to minister to people in practical implications in so many areas of Church life, many people outside the the various circumstances of their lives. Pastoral formation is above all about immediate seminary community will provide expertise and support, making their ensuring that the future priest will be a man who understands relationships, who is contribution to priestly formation according to their particular talents and capable of speaking to those who look to him for help and who allows God to speak circumstances.160 through him to touch them with his word of healing or consolation, of reassurance, encouragement or rebuke. 10.13 Since the Scottish seminaries are national seminaries, serving all the dioceses, extra care needs to be taken to establish and maintain strong pastoral links between the 10.11 As ordination approaches opportunities to test the skills he has acquired should be student and his own bishop and diocesan family.161 As well as keeping in regular provided for the seminarian in a supervised and supported way.157 Experiences contact with the students himself, the bishop might consider it helpful to appoint a involving work in parishes, chaplaincies and with particular groups will all form part priest from the diocese to work with him to liaise with the students and staffs in the of the programme of formation, “taking into account both the age of the student and different seminaries. Given the variety of approaches and pastoral initiatives in the local conditions.”158 When planning the different experiences care should be taken to different dioceses each bishop will be anxious to prepare his students for the make sure those who are asked to supervise the placement are clear about particular circumstances of the diocese in addition to the more general approach that expectations and boundaries. The seminary authorities will be responsible for will be taken in the seminaries. This experience of the bishop’s support will help the ensuring that students are not asked to be in unsuitable situations and that all the seminarian come to know the bishop as one who has a father’s concern for the priests necessary safeguards and monitoring procedures are in place where children or of his diocese162 in this way laying a sure foundation for the future relationship of vulnerable adults are concerned or where the student himself might be placed in a trust, respect and love. vulnerable situation. Part of these experiences will involve the candidates being helped to review and evaluate what has taken place and their own responses and 10.14 The seminary staff will depend on the bishop and other priests to provide suitable reactions in a critical but positive way.159 Written reports will also be required from pastoral placements in parishes and other situations. Those who know the local those supervising placements and a willingness on the part of the supervisor to Church are best placed to advise and assist in the placement of students.163 The staff provide a written report will be a condition of the placement going ahead. All of the seminary will assist the bishop and others in the diocese by providing activities should be part of an integrated formation process; all pastoral activity must guidelines for pastoral involvement, support during placements and criteria for be well prepared, well supported and thoroughly evaluated. Attention should be paid sensitive and productive evaluation. to the other aspects of formation going on at the same time to ensure that what the student is involved in is appropriate to his stage of formation and both reinforces it 10.15 In the pastoral formation of ministers of word, liturgy and the community of faith and is reinforced by it. An understanding that planning, support and evaluation will some topics are of special importance. As well as the topics themselves the attitude accompany all his pastoral experiences during his time in seminary trains the with which a student approaches them can be highly significant in relation to the seminarian in accountability which will be important also in the exercise of his student’s future life as a priest. ministry. 10.16 Communication in all its aspects is an important area of formation. The homily 10.12 The overall responsibility for the programme of pastoral formation lies with the continues to be for many people the most regular way in which they are instructed rector. It is recommended, however, that there should be a pastoral director or co- about the mystery of faith and the path of discipleship. Accordingly, special emphasis ordinator in each seminary. The programme of pastoral formation will involve all must be given to instruction on preaching the word of God in a liturgical context - in members of staff, especially the priests. They will not only monitor pastoral particular the Sunday and weekday homily.164 It is imperative to lay a good foundation placements and act as tutors for individuals or groups, but will help to form of clear public reading and intelligent public speaking. Respect for the faithful and the seminarians by their very life-style, the way they celebrate the liturgy and their consciousness of the preacher’s responsibility is conveyed by careful preparation.

156 Pope John Paul II, Veritatis Splendor, 3, quoting Paul VI, Address to the General Assembly of the United Nations 160 R.F. 95 (October 4, 1965). 161 C.I.C. 257 & 258 157 O.T. 21; R.F. 98; C.I.C. 258 162 Christus Dominus, (CD) 28 158 O.T.21 163 O.T. 21; R.F. 99; C.I.C. 258 159 R.F. 98 164 O. T. 19 70 71 Norms for Priestly Formation Norms for Priestly Formation

Appreciating the importance of the mass media and other means of social pastoral formation should include preparation for this ministry. There is no intention communications is an urgent concern, as is knowing how to evaluate them critically of training the priest to be a health care specialist for his role is to bring the comfort and make best use of them.165 and support of Christ and the Church to the sick. Care for the disabled is also part of this sensitive and healing work. To help students understand that pastoral care of the 10.17 In the course of his ministry the priest will be approached to give spiritual guidance sick is not restricted to the celebration of the Sacrament of the Sick but embraces the both formally and informally. The best preparation for this comes from the personal whole of the Church’s commitment to those who are ill or suffering should be a experience of having a spiritual director. However, there is also value in gaining feature of pastoral formation. That it can be a harrowing yet greatly rewarding part of expertise in this area through workshops and in role-play when a variety of situations the priest’s life should be communicated to the student who will be privileged even and experiences can be explored. The Sacrament of Reconciliation also presents before ordination to be admitted to the homes and the bedsides of the sick and dying. countless opportunities to help people grow in faith. The ability to listen well and Recognising these times as important moments of evangelisation or catechesis will respond sensitively are important skills for the confessor to acquire. Time should be prepare the seminarian to embrace them as grace-filled for the sick, their families and made available to examine with the candidates what opportunities there are for indeed for himself. Increasingly this grace is needed when dealing with situations that preaching the Gospel in different settings, for example, in adult faith and bible study challenge the Church’s teaching on the sanctity of human life. As medical science courses, times of recollection and retreat, holy hours, pilgrimages, gatherings of ventures into new and controversial areas the priest will be asked to express or readers, extraordinary ministers of the Eucharist and other parish groups. Students explain the Church’s position. Pastoral sensitivity, moral theology and sound ethics will be helped to develop the skills needed to make the most of such occasions. all need to work together if the priest is to give respect to the one seeking advice and represent accurately the love of Christ set forth in what the Church has to say. 10.18 The programme of pastoral formation will make candidates aware of those privileged moments or situations when people are particularly open to God - time of preparation 10.21 The urgent need for greater unity among the Christians of our country means that for the sacraments, working with engaged and married couples and families, at times students should be firmly committed both to ecumenism and to inter-Church of sickness and death. dialogue. Where appropriate and as opportunities present themselves, courses could be taken along with those preparing for ministry in other denominations and active 10.19 Priests will be required to be familiar with programmes of religious education and participation in theological dialogue and involvement in practical schemes of co- catechesis followed in Catholic primary and secondary schools and parishes. Always operation among Christians of different traditions should all be part of pastoral bearing in mind that the school, the parish and the family form the three sides of the formation. It is also important to have a knowledge of the history and procedures of triangle of Christian education, the presence of the priest in the school is an the other ecclesial communities and of people belonging to other faiths.166 invaluable sign to the children and the young people as well as to the teachers and Involvement in the initiatives of Action of Churches Together in Scotland (ACTS) other staff members of the importance the Church attaches to education. Familiarity and of other ecumenical and inter-faith agencies is increasingly necessary for the with the school curriculum provides a useful context to the priest in guiding the future priest. children’s celebration of the Liturgy of the Word, parish preparation for the sacraments and, where necessary, parish based catechetics. The priest is not being 10.22 The richness of the Church’s social teaching provides what is needed in the way of trained to be a school teacher but should be able to take his place as a privileged inspiration for action and criteria for evaluation in the pastoral formation of future member of the wider group of people in the community who are willing and capable priests about the demands of social justice. Projects deriving from the seminarians’ of offering support to the school in the pursuit of everything that is best in education. own generous response to the needs of others have always been a feature of seminary Some awareness of the role of secondary school chaplains should be part of the life. Their willingness to be involved in this way means that the promotion of social seminary programme but training in preparation to take on the work of a school justice is not simply something that is studied, rather it is part of the future priest’s chaplain would best be done when the appointment is made after ordination and own lived experience. Such a commitment to justice and peace both at home and before taking up post. abroad should inspire the faith of every disciple, none more so than the seminarian. The national and diocesan Justice and Peace Commissions and groups along with the 10.20 Pastoral care of the sick is an important part of the priest’s ministry. While the Scottish Catholic International Aid Fund (SCIAF) offer opportunities for training and more specialised work of the hospital chaplain requires its own distinctive training, experience in issues of justice and peace.

165 Inter Mirifica, (IM) 15 166 O.T. 16; R.F. 96 72 73 Norms for Priestly Formation Norms for Priestly Formation

10.23 Seminarians should be clearly instructed with regard to the requirements of Canon 11. THE CONTINUING FORMATION OF PRIESTS Law regarding the administration of the goods of the parish.167 In the course of his pastoral formation the future priest should be provided with the necessary skills that 11.1 The sixth chapter of the Apostolic Exhortation of Pope John Paul II on the formation will allow him to administer the parish effectively and efficiently, in accordance with of priests, Pastores Dabo Vobis, is devoted to a consideration of the ongoing the law both of the Church and the state. He should be encouraged as much as formation of priests.168 It should be clear that the priest, like every Christian, is on a possible to be prepared to enlist the help of suitably qualified and skilled members of life-long journey of faith and is called to a continuing openness to God’s grace. the parish community. Computer technology in particular is more than ever capable Quoting the New Testament, Pope John Paul reminded priests “to rekindle the gift of easing the burden of some of the more tedious tasks associated with that is within you.”169 Priestly formation, therefore, does not cease at ordination but administration. Nevertheless, he will still need to be capable of simple book keeping, should continue throughout life. Nor should ongoing formation be considered simply appreciate the importance of letter writing, be familiar with pre-nuptial enquiries and in terms of training in preparation to undertake a specific ministry such as school or the registration of baptisms, confirmation, ordinations, marriages and deaths hospital or prison chaplaincy, although such special training is important and should (including the civil requirements) since responsibility for these matters rest with the not be neglected. Understood from the most profound point of view, continuing parish priest. formation needs to be rooted in a belief that conversion is an on-going process. This process of conversion has both personal and communal dimensions since conversion is called for in every aspect of life - intellectual, ministerial, emotional, moral, social and spiritual. The grace of ordination accompanies the priest along the course of his ministry, prompting him to respond to changing situations and contemporary challenges, sometimes by adopting or even devising new strategies, sometimes by refreshing old insights,170 but always by seeking to insert him more intimately into the person of Christ, in whose priesthood he has been given a share.

11.2 Our conviction that the original motivation and proper foundation for ongoing formation is contained in the dynamism of the Sacrament of Holy Orders171 means that the approach we take to the ongoing formation of priests is one that addresses the whole person. It is also clear that although the bishop has a special responsibility for the ongoing formation of priests in his own diocese, the priest himself is the primary agent of his own ongoing formation.172 In the first place he is answerable to God should he neglect the gift he received at ordination. At the same time he also has a responsibility before his bishop and the rest of the presbyterate, as well as to the people to whom he is sent, to make sure he is as well prepared as possible to do what is expected of him. Comparing priests to others providing a service in the community it is often said we would never knowingly entrust ourselves to the care of doctors who failed to keep up to date or to teachers who have lost touch with their subjects. All the more reason, therefore, to insist that the priest who is called to pastoral love of God’s holy people, does all in his power to ensure that he is faithful to the mysteries entrusted to him. At the same time, it is also important to insist that the bishop and the people are reasonable in the demands they make upon the priest, for it should be

168 Post-Synodal Apostolic Exhoration, 1992 169 P.D.V. 70, quoting 2 Timothy 1:6 170 “And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.”’ Matthew 13:52 171 P.D.V. 70 167 C.I.C. 535 - 537 172 P.D.V. 79 74 75 Norms for Priestly Formation Norms for Priestly Formation

possible for him to find time to rest and relax, to look after his health, but also to Christ through prayer, the sacraments, the word of God and the people he serves. He attend to his human, spiritual, intellectual and pastoral formation.173 Where possible, will need to plan adequate time for reading and study, and the development of opportunities should be planned to allow formation in these areas to take place in the pastoral skills. He should also pay special attention to the whole pastoral ministry in company of other priests. The willingness of priests to grow together in order to serve the diocese, fostering co-operation with the other priests and with his Bishop, and to the people of God more effectively reminds not only the priests themselves but also his commitment to the service of the people of God. the whole Church that priests do not exercise their ministry in isolation but along with the bishop as members of the presbyterate. This is both a testimony to the priest’s 11.6 In exercising his responsibility the bishop should take into account the various ages own commitment and a sign to the whole diocesan community that the bishop and the and stages of development among priests and seek their suggestions regarding future priests are together working with God’s grace to make the whole people of God a needs and how to meet them. At the same time he should ensure that the continuing clearer sign of the unifying presence of God who is with us.174 formation of priests is not isolated from other aspects of pastoral planning in the diocese. Since the renewal of the Church according to the vision of Vatican II means 11.3 Since it is in the first place the responsibility of the bishop to ensure that the priests the transformation of the Church and of society, the willingness of priests to commit of the diocese have opportunities for ongoing formation, each diocese is to have a themselves to their own renewal alongside that of others who assist them in their clear strategy for the pastoral care and ongoing formation of priests. Since so much pastoral ministry, communities and society as a whole will add to the likelihood that conspires against the priest making it difficult for him to undertake a serious a diocesan pastoral plan will help to give the Gospel the decisive influence that it commitment to continuous formation, he needs to make an even greater effort to should have in the world today.177 To the extent that it is possible and of value to the overcome the difficulties he faces “and see them as a challenge to plan and carry out diocese, the bishop should co-operate with other initiatives and share resources at an a permanent formation which will respond appropriately to God’s gift and to the inter-diocesan or national level. By recognising the usefulness of carefully managing urgency of the demands and requirements of our time.”175 By adopting a diocesan and pooling resources, a range of possibilities will present themselves bringing about strategy or plan, the priest is given the support of the bishop and his fellow priests in a readiness to share with groups of laity or religious and with other dioceses and to making time to “pay close attention to himself and his teaching”.176 Moreover the co-operate in ecumenical projects. Achieving a balance between events that are existence of a plan can do much to foster expectations in the local Church for its shared with other groups and those specifically geared to priests seems to be what priests, to affirm priests themselves and assure them of the valued place they have in will best respond to the needs of priests today. the diocese, and to foster a sense of mutual sharing in the life of the Church. Students in seminary should be introduced to the expectation that they be committed to the 11.7 The bishop’s own enthusiasm and participation in programmes of personal diocesan strategy letting them see formation as a lifelong process. development is a source of considerable encouragement to the priests. The time he is willing to spend with the priests, taking part alongside them in the programmes and 11.4 While each diocese will develop a plan to suit its own situation, and to take account events that are organised will be an even greater incentive than policies stating the of the needs of individual priests, there will, nevertheless, be common elements, for minimum expectations for all, even though such policies also have their place. The example, regular sabbatical periods devoted to spiritual, theological, pastoral and ongoing formation of priests should be a topic of constant interest at meetings of the personal renewal; spiritual development programmes, conferences, retreats and Council of Priests and other gatherings of the clergy. The necessary practical courses. Such events can be organised on a diocesan, inter-diocesan or national level. arrangements to allow priests to take part in courses, retreats and sabbaticals should be established generously and approached imaginatively, ensuring that both money 11.5 The primary responsibility for looking to this continuing personal development rests and supply cover are available. with the priest himself. This should be reflected in the priorities which he assigns in his daily life. Given the increasing demands on a priest’s time and energy, it will 11.8 Given the bishop’s wide range of responsibilities and notwithstanding a bishop’s be important for him to give first priority to a deepening personal relationship with insistence that care of the priests is his most pressing duty, it will often help if a bishop appoints a priest or a group of priests to help him in his dealings with priests 173 See P.D.V. 72 174 P.D.V. 74 See also, John Paul II, Apostolic Letter at the close of the Great Jubilee, Novo Millennio Ineunte, “Communion and in planning, presenting and evaluating programmes and events concerned with must be cultivated and extended day by day and at every level in the structures of each Church’s life. There, relations between bishops, priests and deacons, between Pastors and the entire People of God, between clergy and religious, between 177 It is in the local churches that the specific features of a detailed pastoral plan can be identified - goals and methods, formation associations and ecclesial movements must all be clearly characterized by communion”. (45) and enrichment of the people involved, the search for the necessary resources - which will enable the proclamation of Christ 175 P.D.V. 78 to reach people, mould communities, and have a deep and incisive influence in bringing Gospel values to bear in society and 176 See 1 Timothy 4:16 culture. John Paul II, Novo Millennio Ineunte, 2001, 29. 76 77 Norms for Priestly Formation Norms for Priestly Formation

their ongoing formation. The detailed responsibilities of this priest or group of priests where it is judged necessary for priests working in these specialised ministries. will vary from diocese to diocese but include close and regular contact with the bishop, the development, communication and administration of the diocesan strategy 11.12 When an assistant priest is appointed a parish priest, he faces new challenges and or plan for continuing formation, personal contact with each priest to help him assess opportunities. Attention should be paid to provide whatever additional support or his ongoing needs and to inform him of available programmes of personal growth at skills are required with regard, for example, to the administration of the parish, the local, regional and national levels, and the fostering of priests’ relationships within planning and co-ordinating of pastoral and spiritual renewal, arranging and the presbyterate. Whatever is provided will bring about the best results if it is carried overseeing training and development for parish personnel and other parish assistants out within a climate of freedom and accountability. and coming to terms with the new situation in which he is called to minister.

11.9 A priest’s first appointment after ordination is crucial both for the future of his 11.13 The unity of the priests with the bishop and among themselves in the diocese is a sign ministry and for his integration into the presbyterate. Special consideration, therefore, of the unity of the local Church. Practically speaking, this is most evident in “the needs to be given to such appointments and care should be taken in identifying fraternal co-operation of parish priests and of priests of a mature age... They are appropriate parishes for these initial appointments. This may mean that certain parish responsible for furthering the pastoral formation of the younger clergy. But, at the priests are specifically asked to undertake a special responsibility in this regard and same time, they must also encourage that brotherhood of priests which the decree are supported by the bishop in this task. In any event, the realisation that the bishop Presbyterorum Ordinis178 recommends and “make sure that there is no division and his fellow priests are on hand to give whatever guidance or reassurance he may between the new and older generation of priests.”179 need during the early years of his ministry, instils in the recently ordained priest a spirit of confidence and trust that will stand him in good stead in future years. 11.14 While this means that older priests must come to terms with their younger colleagues Especially in larger dioceses, regular gatherings of his peer group with the bishop are in encouraging them pastorally, it also means that younger priests must come to terms to be highly recommended. In cases where priests can expect to be appointed parish with their older colleagues, especially those whose assistants they are appointed to priests within five years after ordination and where priests live considerable distances be. The willingness to forge a good pastoral relationship in the parish house will from each other care should be taken to ensure that regular contact is kept with the depend on the charity and maturity of the men themselves. The challenge it poses bishop and among the priests. should be brought to the attention of seminarians to prepare them for what lies ahead. The resolution of difficulties that arise in the working relationship between priests 11.10 Spiritual direction is the key to a realistic and successful approach to ongoing might involve help from the seminary staff, from those in the diocese with formation for priests. The accountability to someone else involved in spiritual responsibility for ongoing formation or from the bishop himself. Just as the whole direction helps to ensure honesty in the examination of one’s state of life. In most presbyterium united with the bishop is a sign of the unity of the diocese, so the instances gatherings of priests can provide support, whether such a group is formally fraternity of the parish house can be a great source of edification for the parish constituted or not. A good mix of ages and experience adds to the richness of these community: the people of God are always able to see signs of the Spirit: “How very gatherings, often making it possible for recently ordained priests to share their good and pleasant it is when brothers live together in unity! It is like the precious oil experiences, have opportunities to get to know other priests in the diocese and on the head, running down upon the beard, on the beard of Aaron, running down over develop positive attitudes towards their continuing formation. the collar of his robes. It is like the dew of Hermon, which falls on the mountains of Zion. For there the Lord ordained his blessing, life forevermore.”180 11.11 When a priest is asked to accept or requests a new appointment and undertakes responsibilities either in addition to or instead of his ministry in the parish fresh Although lifelong formation is naturally treated at the end of this document, it should preparation is often required. Such appointments include religious education, not be seen as having least importance in the whole process. Rather it must be seen vocations promotion and direction, teaching in seminary, the pastoral care of young as an urgent priority among the needs of the Church today and in the future, and people, university and school chaplaincies, hospital and prison chaplaincy, work in deserving of an appropriate allocation of personnel and resources. the marriage tribunal. In order to provide competent and qualified priests for these ministries appropriate training facilities should be provided for the candidates. In

most cases this will take place after ordination and usually after having spent some 178 P.O. 8 years in parish ministry. Ongoing formation and support should always be provided 179 R.F. 101 180 Psalm 133:1-3; see also P.D.V, 81 78 79 Norms for Priestly Formation Norms for Priestly Formation

12. CONCLUSION

12.1 The circumstances in which the formation of priests takes place are constantly changing. It is into this world containing what is good and what is bad that God continues to pour his Word and his Spirit. It is to the men of this world that he continues to issue his invitation to priesthood. We pray that these Norms for Priestly Formation in Scotland, being written at the beginning of the new millennium will be a means of grace for those who are called to the priesthood, for our seminaries, our priests and bishops and for the whole Church in Scotland. May Mary, Mother of God, Mother of the Church and Mother of Priests intercede for us with the Good Shepherd and along with us ask the Lord of the Harvest to send more labourers into that small part of the great universal harvest that is Scotland. St. Andrew, pray for us. St. Margaret, pray for us. St. Ninian, pray for us. St. Columba, pray for us. St. John Ogilvie, pray for us. Blessed John Duns Scotus, pray for us. All holy men and women, saints of Scotland, pray for us.

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APPENDIX 1: The Seminary Applicants’ Year

1.1 In preparation for diocesan priesthood, the Bishops’ Conference of Scotland have adopted an application process which will take place before acceptance for seminary.

1.2 After the initial contact by the prospective applicant with a priest in parish, school, place of tertiary education or member of diocesan vocations team, the applicant will be directed to the duly appointed diocesan director of priestly vocations with whom he will have an initial interview. The content of the interview should include the applicant’s family history, educational background, employment, level of interest in priesthood, practice of faith, and an explanation of the Seminary Applicants’ Year to the applicant. The person will be told to go away and consider again whether or not he wishes to make a commitment to the process of formation and to priesthood. He will also be told that while he is doing this the vocations director will make contact with the priest(s) in his parish to establish informally his credibility etc.

1.3 The applicant will also be directed to a priest spiritual director appointed by the bishop of the diocese specifically to work with the applicants of his diocese.

1.4 Once the person has given thought to whether he should participate in the programme and if the diocesan director of priestly vocations agrees that he is ready to do so, then his name will be forwarded to the director of the Seminary Applicants’ Year to be included in the Seminary Applicants’ Year.

1.5 An, ‘Informed Consent’ form must be completed at this stage together with an ‘Application Form’ and four photographs. Priest(s) in the parish will be asked for written reference at this stage which is to be submitted with the ‘Application Form’

1.6 In due course referees nominated by the applicant will also be contacted by the diocesan director of priestly vocations.

1.7 The diocesan vocations director will also request the applicant to write an autobiography, following specified guide-lines and to bring it either to the next meeting with the diocesan vocations director or if finished, to the first National Residential Weekend.

1.8 These meetings must take place before the first National Residential Weekend which will focus on the applicants getting to know one another. At this weekend applicants from all over Scotland who are thinking of entering seminary the following autumn are introduced to one another, especially to the others from their own diocese involved in the process. They are given an in depth stage by stage description of the entire process. They will also receive a short introduction to the history of the Church in Scotland as well as some introductions to the Divine Office and the practice of the Examen. 82 83 Norms for Priestly Formation Norms for Priestly Formation

1.9 Between now and weekend 3 there will be separate interviews with experts in the 1.12 The interviewer should also pay attention both to the sexual maturity and to the field of human development, drawing attention to the fact that sound Christian sexual orientation of the applicant. anthropology has always recognised that grace builds upon nature. The applicant will be notified of the dates and arrangements for the interviews. Instead of a single 1.13 The interviewers should give their opinion on whether or not there would be any interview there should be different interviews looking at three different aspects of the reason why the applicant should not be accepted for seminary, or any other concerns applicant. These interviews would be held on separate days with different experts. they feel should be expressed or may need further attention, especially those which may require competent professional assistance. 1.10 There will be three main aims of these interviews:

1To encourage the applicant to develop skills of personal reflection. The interviewer 1.14 After the first weekend the applicant should have a meeting with his appointed will seek to do this by helping applicants come to a deeper appreciation of the spiritual director and with the vocations director in order to examine the events of the distinctive way that Christian anthropology understands the human person. first weekend and to offer support to the applicant. The spiritual director and the vocations director should take this opportunity to talk to the applicant about his faith 2To help the applicant look at the way human development, properly understood, history and direct his attention towards “the Path of Life”, helping the applicant to supports the spiritual (vocational) development of the applicant. Topics broached become more conversant with his own. The vocations director, in particular, should would be, for example, the applicant’s image of God, of self, of the Church, the ascertain the quality of the prayer life of the applicant and his general knowledge of model of the church, their vision of the church, celibacy, women, and spirituality. faith, encouraging and offering practical support to help him grow in both.

3To help the applicant explore his openness to formation and potential for growth. The second National Residential Weekend should take the form of a retreat on prayer. It will concentrate on the role of prayer in the life of the believer and be a practical The interviews should take place at the beginning of the process enabling the introduction to various forms of prayer. This will be followed up by a day of interviewers to meet and discuss their findings in order to achieve a balanced report recollection of a more practical nature which will take place before the third week-end. which could be given to the applicant and, once his reaction had been gained, to compile a report which would be added and the whole sent to the applicant’s diocesan vocation director. It is important that the vocations director and the spiritual director should be kept informed of the progress of the applicant during these residential weekends so that 1.11 As a focus for discussion, the interviewers could keep in mind that certain human they can offer correction and support as it is required. characteristics are required for someone who wishes to study for the priesthood. They should use these characteristics as guidelines to answer the question of whether they After this weekend, the applicant should again meet with his diocesan vocations think the applicant has the necessary human characteristics to serve in the ministry of director and spiritual director. They should take every care to assist the applicant in priesthood or whether they should be counselled to search for their vocation the development of his prayer life and his knowledge of the faith, offering both elsewhere. The characteristics required would be, for example, the ability to give support and encouragement as well as evaluating the seriousness with which the oneself to others and to live by a commitment made to others. As well as an applicant is engaging in the weekends and the whole process of formation. awareness of responsibility to individuals, he should also have a sense of community responsibility and an ability for social interaction. In this day and age particularly 1.15 The vocations director and the spiritual director should carefully engage the applicant important would be strength of character which would manifest itself in consistency in discussions about the discipline in the Latin Rite with regard to priestly celibacy while having enough freedom to be open to growth. Such characteristics do not come as well as the right use of possessions and his understanding of obedience. In all these without a developed self-awareness that enables a person to handle his emotions and so be capable of entering stable relationships. Prolonged relationships require areas the applicant should be encouraged to reflect and pray so that they will be able emotional balance and emotional stability as well as an ability to cope with changing to live as priests in freedom and generosity of spirit. circumstances. Also important for the priest is an ability to cope with intellectual challenges. This is one of the leadership qualities which would have to be displayed, 1.16 The vocations director should ensure that he has full documentation on the applicant. as also would be his ability to collaborate with others and to show generosity of mind These should be Baptismal and Confirmation certificates, as well photocopies of and heart in his dealing with them. The degree to which he could show sensitivity educational qualifications or certificates and any other recognised qualifications. The would also be of importance in his pastoral ministry. The relationships within his family applicant should also have forwarded a medical certificate of health from a doctor can be indicative of this sensitivity as well as to his general openness and honesty. appointed by the Bishop’s Conference of Scotland.

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1.17 Letters of evaluation from either school or former places of employment should be 1.23 After the interview the applicant should have a meeting with his diocesan vocations obtained by the vocations director; an inability to provide these should be taken director who will inform him of the bishop’s decision. The applicant should be account of in the final assessment of the applicant for seminary. supported and encouraged by the vocations director who should continue to accompany him in his process of formation and discernment. The applicant should 1.18 The third National Residential Weekend, entitled ‘Getting to Know Self’ will also see his spiritual director and inform him of the decision so that the spiritual concentrate on exploring the experience of ‘Calling’ in the Word of God. The director can continue to offer his particular help and direction. The diocesan applicant will be encouraged to use the Word of God as a means to shed light on his vocations director should also inform the parish priest, the seminary and the national own personal life journey. He should be given feedback from the interviews which director of Priests for Scotland. took place earlier in the year and helped to use the Word of God to reflect on these so that he may learn to recognise the presence of God in his life calling him to 1.24 The fifth and final National Residential Weekend should be an occasion for those holiness of life through the ordinary events of his day, in this way he will be helped who have been accepted to pray together in thanksgiving to God. In the course of the to learn to recognise the signs of the times and respond to the call of the Lord. weekend they should hear at length more about the vision of formation for the priest in Scotland. This should involve both the importance of on-going formation for the 1.19 In the meeting with his vocations director and spiritual director which follow this priest as well as an introduction to the formation which will take place in seminary. weekend, the applicant should discuss his aptitude for priesthood in the light of the The applicant should meet with a representative of the staff of the seminary to which process so far. He should be offered support and encouragement, especially in cases he is going and be given a practical introduction to that seminary. where problems have come to light. The vocations director has a responsibility to accompany the applicant, laying before him the views of those entrusted by the Church with discerning his vocation and helping him to make use of them for his further growth and formation. He also has a responsibility to the Church to ensure that all relevant information concerning the applicant is given to those the bishop entrusts with helping him discern whether the applicant should be admitted to seminary or not.

1.20 The fourth National Residential Weekend is centred on giving the applicant a clearer picture of diocesan priesthood in Scotland. The applicant should be introduced to the vision of priesthood contained in Vatican II and helped to understand the priest in relation to Christ and in relation to the community he serves. He should be helped to see how the vision of priesthood is in practice lived out in Scotland and encouraged to pray about this as well as to discuss it. After this weekend the applicant should meet once again with his spiritual director.

1.21 In the meeting with the vocations director the applicant’s file should be reviewed and information given to him on the dates of the diocesan interview and personnel involved in it. It is this interview that will make a recommendation to the bishop on his acceptance of the applicant for seminary. The people involved in the interview should be given all relevant information on the applicant in time to allow them to prepare for the interview.

1.22 The interview should take place by April at the latest and the bishop’s decision with regards acceptance and placement or deferral or rejection by the beginning of May.

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APPENDIX 2: Decree on the admission to seminary of candidates coming from other seminaries, institutes of consecrated life or institutes of apostolic life.

2.1 The Bishops’ Conference of Scotland, in response to a special mandate from the Holy See (in relation to canon 455§1) contained in the Instruction to the Episcopal Conferences of the Congregation for Catholic Education of 8 March 1996 (Prot. N157/96), has drawn up the following norms to assist the Bishops of Scotland in their attention to the terms of canon 241§3, regarding the admission to seminary of candidates who had previously attended seminary for another diocese or had been affiliated formally with the formation programme of an institute of consecrated life or a society of apostolic life.

INTRODUCTION

2.2 The Post-Synodal Exhortation Pastores Dabo Vobis provides the basis for the norms: What is true of every vocation, is true specifically of the priestly vocation: the latter is a call, by the Sacrament of Holy Orders received in the Church, to place oneself at the service of the People of God with a particular belonging and configuration to Jesus Christ and with the authority of acting ‘in the name and in the person’ of him who is Head and Shepherd of the Church.

From this point of view, we understand the statement of the Synod Fathers: ‘the vocation of each priest exists in the Church and for the Church: through her this vocation is brought to fulfilment. Hence we can say that every priest receives his vocation from our Lord through the Church as a gracious gift, a grace gratis data (charisma). It is the task of the diocesan bishop or the competent superior not only to examine the suitability and the vocation of the candidate but also to recognise it. This ecclesiastical element is inherent in a vocation to the priestly ministry as such. The candidate to the priesthood should receive his vocation not by imposing his own personal conditions, but accepting also the norms and conditions which the Church herself lays down, in the fulfilment of her responsibility.’ (PDV 35)

PURPOSE OF THE NORMS

2.3 One of the most important responsibilities of a diocesan bishop is to select candidates for the priesthood and to see to their training. In recent years, some problems have been experienced in taking on applicants who have already attended another seminary, or who have been affiliated with an institute of consecrated life or a society of apostolic life. In order to assess the suitability of individual applicants, there is a need for adequate information and an appropriate procedure to follow.

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2.4 The norms have been prepared to assist diocesan bishops in their responsibility to 2.10 The responsibility of the bishop seeking to admit a candidate: If a student is select appropriate candidates for training for the priesthood. This is a responsibility dismissed from a seminary or from an institute of consecrated life or a society of which bishops may undertake in collaboration with other bishops, major superiors of apostolic life, no subsequent application will be considered in the two years following institutes of consecrated life or societies of apostolic life, seminary staffs and dismissal. If the departure were other than a dismissal, sufficient time should be taken seminary interviews personnel. to evaluate his application and background.182 Specifically, the norms aim: [1] To provide a procedure for evaluating applicants who have previously been in a 2.11 When there is a question of admitting those who have been dismissed or who have seminary for another diocese or in formation for religious life departed from another seminary or institute of consecrated life or a society of [2] To facilitate the receiving of all appropriate information about such applicants apostolic life, a written report has to be obtained from the respective former rector or [3] To ensure the involvement of the applicant’s former bishop or major superior in the superior, especially with regard to the reasons for the applicant’s dismissal or evaluation process departure. [4] To set up a procedure in which the former bishop or major superior of an applicant can be consulted regarding his application 2.12 In every case, the diocesan bishop is to assess carefully the written information that is to be provided by the diocesan vocations director regarding the applicant - NORMS completed application form (using the form agreed by the Bishops’ Conference), details of family background, education, work experience, short autobiography, 2.5 General Norm: No member of the Bishops’ Conference and no Scottish seminary reasons why “I feel that God may be calling me to be a diocesan priest in this may admit, as a candidate for the priesthood, one who has previously studied in a diocese”, two references including one from before he entered the seminary or seminary for another diocese or who has been affiliated in a formation programme of religious institute. an institute of consecrated life or a society of apostolic life unless he satisfies the requirements laid out in this decree. 2.13 The bishop who decides to accept an applicant who previously attended a seminary or religious institute must write a formal letter to the rector of the seminary to which 2.6 The Responsibility of the Seminary: At the time of departure from a seminary, the he is sending the applicant, with a copy to the bishop of any diocese for which the seminary rector, in consultation with the seminarian’s diocesan bishop, should inform applicant was previously in formation or the major superior of the institute of the student by way of a written statement that, if he applies to another diocese, consecrated life or a society of apostolic life to which the applicant was affiliated. The institute of consecrated life or society of apostolic life in the future, relevant letter should clearly state that: information must be communicated to the diocesan bishop or major superior. (a) The applicant has been evaluated according to the norms outlined above. (b) A thorough investigation of the applicant’s background has been undertaken, with 2.7 Provided that the former seminarian has agreed in writing to the release of all relevant details of those consulted. information concerning his departure from the seminary, the seminary rector is to (c) It is the judgement of the bishop that the applicant is fit for seminary studies. furnish such information to the diocesan bishop for whose diocese the former seminarian is making application or to the respective superior of the institute of consecrated life or society of apostolic life with which the former seminarian is seeking affiliation.

2.8 An applicant’s refusal to agree to the release of all relevant information provides sufficient grounds for the rejection of the application. The same will be true if the 181 When a student departs from the seminary, the rector should arrange for the completion of an “exit” evaluation of the departing student, in order to have on record information regarding the student at the time of his departure. Students who applicant provides inaccurate, incomplete or misleading information. come from another seminary to a new seminary but who do not change diocese are not covered by these norms. Nevertheless the bishop should ensure that the documents relating to the first admission should be made available to the new seminary 2.9 At the same time, care must be taken to ensure that in passing on any personal together with previous reports and the bishop’s letter explaining the reason for the transfer. 182 The applicant is encouraged to have a Spiritual Director during this time. Both spiritual directors and confessors should take information the candidate’s right to have his good name protected is not time to remind applicants of the requirements for being admitted to the seminary, for preparation for the priesthood, and for compromised. (CIC 220)181 a firm commitment to celibacy. This waiting period has two purposes: (a) to assist the applicant by giving him time to deal with the issues which led to his departure, and (b) to help the diocese avoid a too speedy re-admission. 90 91 Norms for Priestly Formation Norms for Priestly Formation

2.14 In the case where the bishop has reservations about admitting a particular applicant, CONCLUSION he may seek advice from the relevant commissions of the Bishops’ Conference.183 These norms have been compiled by the Bishops’ Conference in consultation with the 2.15 The diocesan bishop to whom the applicant applies is to ask the applicant’s former members of its Priestly Formation Commission, the Priests for Scotland bishop or major superior to offer an assessment in writing of the applicant’s Commission, and the staffs of the three Scottish seminaries. The bishops have also suitability for diocesan priesthood and for service in the new diocese. In requesting responded to their study of the new edition of the Ratio Fundamentalis published 19 this reference, the diocesan bishop should specifically ask for an evaluation March 1985, regarding the bishops’ “serious duty” of investigation into the causes of concerning areas of potential unsuitability - e.g. health problems (physical and the dismissal of candidates (cf. N.39 para 3), and of the Circular to Apostolic mental); problems of personal maturity; psychological, emotional or sexual Nunciatures of 9 October 1986, where Episcopal Conferences were asked to establish problems; ideological and doctrinal differences.184 “more detailed norms and procedures, adapted to local circumstances, inserting them in the chapter concerning candidates of the respective national rationes”.

Given the INSTRUCTION from the Congregation for Catholic Education of 8 March 1996, in which the Apostolic See conferred on Episcopal Conferences a special mandate, in conformity with Can 455§1, CIC, authorising them, in conformity with Can 455§2-3, CIC, to publish the necessary “decreta generalia”, the Bishops’ Conference issues these procedural norms.

Given at the General Secretariat of the Bishops’ Conference of Scotland,

...... President, Bishops’ Conference of Scotland

...... Episcopal Secretary

183 In formulating his judgement, the bishop is assisted by the direction given in the Code of Canon Law, canon 241. Paragraph 1 of that canon states that “The diocesan bishop is to admit to the major seminary only those whose human, moral, spiritual and intellectual gifts, as well as physical and psychological health and right intention, show that they are capable of dedicating themselves permanently to the sacred ministries.” Paragraph 3 of the same canon states that “If there is a question of admitting those who have been dismissed from another seminary or religious institute, there is also required the testimony of the respective superior, especially concerning the reason for their dismissal or departure.” Having considered these general directives together with the Norms for Priestly Formation in Scotland and the norms included in this Decree on the Admission to Seminary of Candidates coming from other Seminaries or Religious Families, the bishop may call on the assistance of Priests for Scotland. This assistance is offered in response to the request by the Congregation for Catholic Education that the episcopal conference set up “a body with the task of studying upon request of the diocesan bishops, the eventual recourses directed to them, with the scope of providing the bishops with advice to aid their decision.” 184 Those who should be contacted would include the bishop, the major religious superior or seminary rector who was in office when the applicant was in formation, together with the current rector. No decision should be made without the necessary information. The serious nature of this responsibility is outlined in the Circular Letter from the Congregation for Divine Worship and the Discipline of the Sacraments entitled “Scrutinies regarding the suitability of Candidates for Orders” (Prot. N. 589/97; see paragraph no.8 and the introductory letter from the Pro-Prefect). 92 93 Norms for Priestly Formation Norms for Priestly Formation

APPENDIX 3: Documents referred to in the course of these norms

Apostolicam Actuositatem, (AA) Decree of the Second Vatican Council on the Apostolate of Lay People, 1985 The Canticle of Praise, Apostolic Constitution of His Holiness Paul VI, Promulgating the Divine Office, 1970 Catechism of the Catholic Church (CCC), 1992 Circular Letter Concerning Some of the More Urgent Aspects of Spiritual Formation in Seminaries, Congregation for Catholic Education, 1980 Code of Canon Law (CIC), Vatican, 1983 The Catholic School, Congregation for Catholic Education. Christus Dominus, Decree of the Second Vatican Council on the Pastoral Office of Bishops in the Church, 1965 Directives concerning the Preparation of Seminary Educators, Congregation for Catholic Education, 1993 Evangelium Vitae, (EV) Encyclical Letter of His Holiness John Paul II, 1995 Familiaris Consortio (FC), Apostolic Exhortation of His Holiness John Paul II on the Family, 1981 Fides et Ratio, Encyclical Letter of His Holiness John Paul II, 1998 Gaudiem et Spes,(GS) Dogmatic Constitution of the Second Vatican Council on the Church in the Modern World, 1965 General Instruction on the Liturgy of the Hours, 1970 Introduction to the Rite of Penance, 1976 Indulgentiarium Doctrina, Apostolic Constitution of His Holiness Paul VI on Indulgences, 1967 Instruction to the Episcopal Conferences on the Admission to Seminary of Candidates coming from Other Seminaries or Religious Families, Congregation for Catholic Education, 1996 Instruction on Liturgical Formation in Seminaries, Congregation for Catholic Education, 1979 Inter Mirifica, (IM) Decree of the Second Vatican Council on the Means of Social Communication, 1963 Keeping Children Safe, Bishops’ Conference of Scotland, 1999 Lumen Gentium (LG), Dogmatic Constitution of the Second Vatican Council on the Church, 1964 Novo Millennio Ineunte, (NMI), Apostolic Letter of His Holiness John Paul II, 2001 Optatam Totius (OT), Decree of the Second Vatican Council on the Training of Priests, 1965 Pastores Dabo Vobis (PDV), Apostolic Exhortation of His Holiness John Paul II on the Formation of Priests, 1992 Pastoral Care of Vocations in the Local Churches (PCV), Vatican, 1981

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Presbyterorum Ordinis (PO), Decree of the Second Vatican Council on the Life and APPENDIX 4: Guidelines for the Appointment of Ministry of Priests, 1965 Seminary Spiritual Directors The Propaedeutic Period, Informative Document, Congregation for Catholic Education, 1 May 1998 4.1 Each seminarian should have his spiritual director to whom he may humbly and Ratio Fundamentalis Institutionis Sacerdotalis, Congregation for Catholic Education, confidently open his conscience, so as to be guided safely in the way of the Lord. The 1970 students are to choose their spiritual director and confessor in full freedom, from Sacrosanctum Concilium,(SC) Constitution of the Second Vatican Council on the among those appointed as fit for the task by the bishop. (RF 55) Sacred Liturgy, 1963 The Study of Philosophy in Seminaries, Congregation for Catholic Education, 1972 4.2 The Bishops’ Conference will appoint a suitable spiritual director to each of the The Theological Formation of Future Priests, (Th F) Congregation for Catholic seminaries: The college spiritual director. Education, 1976 4.3 The college spiritual director will have completed his general course of studies for the priesthood, have attained some experience in pastoral ministry and will have received some special preparation for the work he is being asked to undertake.

4.4 The term of appointment for the college spiritual director will normally be for three years with the possibility of this being extended.

4.5 The seminary rector is responsible for the programme of spiritual formation and fulfils this responsibility in consultation and co-operation with all the staff but in particular with the college spiritual director.

4.6 The bishops will also appoint up to six other spiritual directors for each of the seminaries to ensure that each student is able to choose a spiritual director and confessor in full freedom. These spiritual directors will be given appropriate preparation and informed by the rector and college spiritual director about the seminary Statutes and Rule of Life so they can appreciate what is expected of the students and guide them accordingly. There is no fixed term of appointment, however, the appointment may be terminated after discussion between the spiritual director and his bishop or upon the recommendation of the rector.

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APPENDIX 5: Seminary Courses

Courses in DOGMATIC THEOLOGY Introduction to Theology in General and Fundamental Theology Christology Ecclesiology Eschatology Mariology Sacramental Theology Baptism - Confirmation - Eucharist Penance - Anointing - Marriage Priesthood and Orders Theology of Creation Theology of Ecumenism Theological Anthropology Theology of Grace Theology of Trinity Courses in Moral Theology Fundamental Moral Theology: Moral theology; the contemporary context; faith; the human person; freedom and knowledge; sin; conscience; Scripture and moral theology; Jesus and discipleship; natural law; moral norms. Special Moral Theology Religion as virtue; justice; property; truth; war and peace; religious freedom; Catholic social teaching; human life: the beginnings and care; reproductive technologies; marriage; sexual issues. Other Studies in Theology Liturgy Pastoral Theology Church History Spirituality Canon Law

Courses in PHILOSOPHY Introduction to Philosophy History of Philosophy Metaphysics Logic Epistemology Ethics Philosophy of Religion Philosophical Anthropology Philosophy of Science Cosmology Psychology

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100