Pope Francis on Formation for the Priesthood

ADDRESS OF HIS HOLINESS POPE FRANCIS TO PARTICIPANTS IN THE COURSE FOR SEMINARY RECTORS AND FORMATORS OF LATIN AMERICA - Clementine Hall Thursday, 10 November 2022

Dear Cardinal, dear brothers in the Episcopate and in the Priesthood, Good morning!

I am pleased to greet all of you, participants in the Course for Rectors and Formators of Latin American Seminaries, from almost all the countries of the Continent and the Caribbean. I extend my greetings to the collaborators of the Dicastery for the Clergy, which organized the course.

All priestly formation, particularly that of future pastors, is at the heart of evangelization, for in the coming decades they, responding to a genuine specific vocation, will inspire and lead the holy People of God, so that it may be "in Christ as a sacrament, a sign and instrument of intimate union with God and of the unity of the whole human race". How necessary is a quality formation for those who will be the sacramental presence of the Lord in the midst of his flock, nourishing and healing it with the Word and the Sacraments!

In this regard, I would like to underline that the Ratio fundamentalis institutionis sacerdotalis “The Gift of the Priestly Vocation” preserves the great contribution made by the Apostolic Exhortation Pastores dabo vobis, which this year marks the thirtieth anniversary of its publication by Saint John Paul II, following the Eighth Ordinary General Assembly of Bishops, which dealt with “The Formation of Priests in the Circumstances of the Present Day”. It explicitly offers an integral anthropological vision, which takes into account simultaneously and in a balanced way the four dimensions present in the person of the seminarian: human, intellectual, spiritual and pastoral. On the other hand, the same Ratio fundamentalis reaffirms the perspective of my esteemed Predecessor Pope Benedict XVI, who, with the Motu proprio Ministrorum institutio, illustrated that the formation of seminarians naturally continues in the ongoing formation of priests, the two constituting a single reality.

On the other hand, I would like to point out that one of the great contributions of the current Ratio fundamentalis is that it describes the formative process of priests, from the seminary years onwards, on the basis of four characteristic features of formation, which is presented as unique, integral, communitarian and missionary.

In this regard, I would like to pause to emphasize that priestly formation “has an eminently communitarian character from its very origin. The vocation to the priesthood, in fact, is a gift of God to the Church and to the world, a way to sanctify oneself and to sanctify others, which is not undertaken individually, but always with reference to a solid portion of the People of God” (RFIS, Introduction 3).

In this context, I would like to point out that one of the most important challenges facing houses of priestly formation today is that they should be true Christian communities, which implies not only a coherent formation project, but also an adequate number of seminarians and formators to ensure a truly communitarian experience in all the dimensions of formation. This challenge often requires a commitment to create or consolidate interdiocesan, provincial or regional seminaries. This is a task the bishops must undertake in a synodal way, especially at the level of the regional or national Bishops' Conferences, in which you are called to collaborate loyally and proactively.

For this, dear priest formators, it is necessary to overcome inertia and protagonism and to start dreaming together, not longing for the past, not alone, but united and open to what the Lord desires today as formation for the next generations of priests inspired by the current directions of the Church.

I am glad that, during these days, you are reflecting on different aspects of initial formation, focusing on the human dimension and how it is integrated with the other dimensions, namely the spiritual, intellectual and pastoral.

Indeed, within the Christian community, the Lord calls some of his disciples to be priests, that is, he selects some of the sheep of his flock and invites them to be shepherds of their brothers and sisters. We must not forget that we priests have been “taken from among men and made their representative before God” (cf. Heb 5:1). We are “fellow-disciples” of the other Christian faithful and therefore share the same human and spiritual needs, as well as being subject to the same frailties, limitations and errors.

In seminarians, as in each one of us, two aspects interact and coexist and must be integrated reciprocally, the gifts of grace and the traits of wounded nature; the service that you have to carry out is precisely to unite both realities in a journey of faith and integral maturity (cf. RFIS, 28).

It is necessary to be attentive, for your mission is not to form “supermen” who claim to know and control everything and to be self-sufficient, but rather the opposite, it is to form men who in humility follow the process chosen by the Son of God, which is the way of the Incarnation.

Yes, by virtue of the Incarnation of the Son of God we find in our Master, God and true man, not only examples of renewed humanity to imitate, but also the possibility of entering into vital communion with Him, from which our existence is healed and raised to a new humanity. The Lord makes it possible for us to imitate him and follow in his footsteps, because he communicates to us the gift of his grace, which is capable of transforming all that we are: “soul, body and spirit” (cf. 1 Thess 5:23), according to his plan of fullness for each one of us.

The human dimension of priestly formation, therefore, is not merely a school of virtues, of growth of one's own personality or of personal development. It implies, above all, a holistic maturing of the person empowered by the grace of God which, even assuming the biological, psychological and social conditionings of each person, is capable of transforming and elevating them, especially when the person and the communities strive to collaborate with it in a transparent and truthful way. Ultimately, authentic vocational motivations, namely, the following of the Lord and the establishment of the Kingdom of God, are at the basis of a process that is both human and spiritual.

In this sense, one of the most important tasks in the process of the formation of a priest is the gradual, faith-based interpretation of one’s own history. This providential vision of one’s own path is the principal matter of personal and ecclesial discernment of one’s vocation. Indeed, every seminarian, first of all, and then every priest, with different accents and nuances, must constantly return to this, especially at the most significant junctures of his own priestly journey (cf. RFIS, 59 and 69). The exchange with those who accompany him in this process, both internally and externally, will allow him to overcome any temptation to subjectivist self-deception and will open his evaluation to much broader and more objective perspectives.

We must also be aware of the formative impact that the life and ministry of formators has on seminarians. Formators educate by their life, more than by their words.

Certainly, a healthy human maturity consistent with the consolidation of one’s vocation and mission, which includes the normal overcoming of difficulties and periods of crisis, allows the priest formator to constantly renew the basis on which his configuration to Christ, Servant and Good Shepherd, is based, and, furthermore, confers on him the most effective tool for the exercise of his service in the Seminary, both with the candidates in relation to their discernment process, and with regard to the other formators of the formation team and the other agents of formation. Indeed, the human and spiritual harmony of the formators, particularly of the Rector of the Seminary, is one of the most important mediations in formative accompaniment.

One of the indicators of human and spiritual maturity is the development and consolidation of the ability to listen and the art of dialogue, which are naturally anchored in a life of prayer, where the priest enters into daily dialogue with the Lord, even in moments of aridity or confusion. For the service that a priest renders to his sisters and brothers, and in particular for the work of a formator, the willingness to listen and to empathize with others, more than an instrument of evangelization, is precisely the environment where evangelization germinates, blossoms and bears fruit.

In summary, the formator's life, his constant human and spiritual growth as a disciple-missionary of Christ and as a priest, sustained and promoted by the grace of God, is undoubtedly the fundamental factor at his disposal to bring effectiveness to his service to seminarians and other priests in their configuration to Christ, Servant and Good Shepherd. In fact, his own life testifies to what his words and gestures try to convey in the dialogue and interaction with his interlocutors in formation.

Dear priests, I am aware that the service you render to the Church is not simple and often challenges your own humanity, because the formator has a heart that is one hundred percent human and that he can often feel frustration, tiredness, anger and impotence, hence the importance of turning every day to Jesus, getting down on your knees and in his presence learning from him who is meek and humble of heart, so that little by little our heart may be able to learn to beat in time with the heart of the Master.

The pages of the Gospel, especially those which offer us a sketch of the life of Jesus with his disciples, enable us to see how Jesus knew how to make himself present or absent; he knew when it was the moment to correct or when to praise, the moment to accompany or the occasion to send and let the apostles face the missionary challenge. It is in the midst of these, what we

might call Christ’s “formative interventions”, that Peter, Andrew, James, John and the rest of those who were called, became true disciples and gradually conformed their heart to that of the Lord.

Earlier I emphasized the formative role of the seminary rector in relation to his brethren in the formative group and the co-responsibility of all in their own priestly formation. The rector must show constant concern for each one of the formators, maintaining an open and sincere dialogue with regard to his life and his service, without neglecting to echo those more personal aspects on which the overcoming of problems that may arise within the formative group often depends. Bear in mind that the formators are for the seminary rector his closest brothers, to whom the exercise of pastoral charity must be addressed in a privileged manner.

On the other hand, priestly formation has as its primary tool the formative and spiritual accompaniment of each and every one of the seminary formators with regard to each and every one of the seminarians, so as to ensure that they receive broad and varied support from the community of formators, without exclusivism or particularism, being able to be supported by priests of different ages and sensitivities, according to the specific skills of each one, so that each future pastor can discern and consolidate not only a genuine vocation to the priesthood, but also the personal and unrepeatable way that the Lord has traced out for them to live and exercise it.

Other people contribute to the formative accompaniment of seminarians, helping them in their human and spiritual growth. The agents responsible for pastoral experiences during initial formation, especially parish priests, as well as experts who are called upon to collaborate when necessary, should be remembered (cf RFIS, nos. 145-147).

Dear formators, I once again express the Church's gratitude to you for dedicating your lives and your ministry to the future pastors, who will be your brothers in the presbyterate and who, united and under the guidance of the bishop, will cast the nets of the Gospel as authentic fishers of men. May Mary Most Holy, Mother of priests, encourage you and keep you in your mission.

Have a good afternoon and I ask you, please, not to forget to pray for me. Thank you.

Called to Live a Spiritual Vocation- Fundamental Guidelines by Very Rev. Robert Jager, PhD. Director of Vocations

The present article aims at highlighting the fundamental principles for the discernment for Major Holy Orders within the Byzantine Catholic Church as presented in the Holy Scriptures, Church Fathers, Code of the Canons of the Eastern Churches, the Teaching of the Church, and the Tradition of the Mother Eparchy of Mukachevo, Ukraine, Europe (from which  the following Churches sui iuris and eparchies/exarchates derive: Metropolia of Presov (Slovakia) including Eparchy of St. Cyril and Methodius (Toronto, Canada), Metropolia of Hajdudorog (Hungary), Metropolia of Pittsburgh (USA), Eparchy of Maramures (Romania), Eparchy of Krizevci (Croatia), Exarchate of Prague (Czech Republic), and Exarchate of St. Nicola of Ruskyj Kerestur (Serbia). The priesthood is a special participation in Christ’s mission for the salvation of the human beings. It is based on His command, actualized by the Holy Spirit, and realized throughout the centuries in continuum with the historical foundations. It is the actualization in the Church of Christ’s mediation and intercession through persons chosen by God[1] and configured to the life of Christ, living the patterns given in the Gospel.[2]

Why the Priesthood?

In his love for humankind, God the Father “so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him” (Jn 3:16-17). Jesus, the Good Shepherd (Jn 10:11), by offering his life on the cross, renews the bond between God and humans and becomes not only the Mediator between God and humanity (1Tim 2:5) but also the Shepherd foretold by the prophet Ezekiel (34:23). His sacrifice brings about the remission of sins and new life (1Cor 15:3-4; Rom 5:6-11.18; 6:3-4). Jesus desired that the blessings of the salvific fruits of these actions continue to be available through the Holy Mysteries (Sacraments) to every person – until he comes in glory. That is why he established the hierarchical priesthood in the Church. He did so at the Mystical Supper when he gave the command to repeat the memorial of his Death and Resurrection, confirming this command giving the apostles the Holy Spirit for the remission of sins (Jn 20:22-23). In consequence, the priesthood of Christ is the actualization in the Church of Christ’s mediation and intercession through persons chosen by God.[3]

Christ Who Calls

It is Christ himself who calls to the different sacred ministries in the Church: 13 And he went up on the mountain and called to him those whom he desired, and they came to him. 14 And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach 15 and have authority to cast out demons. (Mk 3:13-15).

Jesus’ example sets forth the theology and spirituality of all the sacred ministers: called by him to be with him in order to be sent to preach and heal and thus gather all the nations to the house of God (Lk 14:21-23). If the believer is called to imitate Christ (cf. 1Cor 11:1; 1Cor 4:16; Eph 5:1; 3Jn 1:11; Heb 6:12; Heb 13:7; 2Thess 3:7; Phil 3:17), how much more a future servant of the altar!

Consequently, the Church codified the following ‘Those aspiring to the sacred ministry are to be formed so that in the Holy Spirit, as a familiar companion, they might dwell with Christ and to seek God in all things, so that impelled by the love of Christ, the Pastor, by the gift of their lives, they become solicitous to gain all people for the kingdom of God’ (Code of the Canons of the Eastern Churches (CCEO), can. 346).  

Signs of Vocation

The Church retains valid, furthermore, that the discernment of spiritual vocations must be conducted on the basis of objective criteria, which treasure the ancient tradition of the Church and take account of the present-day pastoral needs. In consequence, a true vocation can be recognized by this ‘being with him’ (Mk 3:14). What does it mean? How can a person be with Christ? How do I know whether I am with Christ? The following are the basic indicators: a healthy spiritual life – personal devotion to the Word of God, prayer life, the active sacramental life, especially the Mystery of Reconciliation and Eucharist, Marian devotion, and a missionary zeal. The CCEO formulates these in the following way: ‘(Candidates) ought to draw daily from the word of God and especially from the sacraments to receive the power for their spiritual lives and strength for apostolic labor; alert to the word of God, in constant meditation [   ] are to train for a life more configured to the life of Christ and [  ] to strive to live according to the pattern given in the Gospel; [  ] participate in the Divine Liturgy; [   ] they ought to learn especially by means of spiritual direction to open rightly their consciences and receive the sacrament of penance frequently; ought to pursue a filial piety to Holy Mary ever Virgin, Mother of God, whom Christ established as mother of all people’ (Cf. CCEO, can 346 §2).

Furthermore, St. Paul outlined the basic requirements for the candidates for the diaconate or priesthood in his letter to Timothy: above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,  not a drunkard, not violent but gentle, not quarrelsome, not a lover of money; not be a recent convert, or he may become puffed up with conceit; be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain, must hold the mystery of the faith with a clear conscience (cf. 1 Tim 3:1-13).
The qualities listed by the Apostle are prevalently human, indicating that a sacred minister could carry out his ministry only if he were acceptable model of humanity! Echoes of this biblical tradition are found in the subsequent patristic period. Didache (15,1) echoes the words of St. Paul. St. Polycarp (Epist. Ad Philippenses, 5,1-2) urges the future candidates to be ‘servants of God and Christ, and not of men, walking according to the truth of the Lord, who was the servant of all.’

Therefore, the CCEO says ‘(Candidates) are to be helped also with those other virtues, which especially apply to their vocation, such as discretion of spirit, chastity, fortitude of the soul; they are to esteem and cultivate those virtues which are found among the most of humanity and enhance the ministry of Christ, among which are sincerity of heart, diligent concern for justice, the spirit of poverty, fidelity to promises, courtesy in acting, speaking modestly joined with charity’ (CCEO, can 346 §2,8).

Over the centuries the Church completed the profile of the candidates with certain specific human qualities and evangelical virtues necessary for the ministry: psychological maturity, capacity for dialogue and communication, sense of responsibility, industriousness, equilibrium, and prudence. Among the evangelical virtues the following are particularly important: prayer, Eucharistic and Marian devotion, humble and strong sense of the Church, love for the Church and her mission, apostolic and missionary zeal, openness to service, charity toward the brothers and sisters and the needy.

Following the teaching of St. Ignatius of Antioch (110 AD), a profound sense of obedience is necessary prerequisite for the candidates for the diaconate or priesthood:
Take care, therefore, to be confirmed in the decrees of the Lord and of the apostles, in order that in everything you do, you may prosper in body and in soul, in faith and in love, in Son and in Father and in Spirit, in beginning and in end, together with your most reverend bishop; and with that fittingly woven spiritual crown, the presbytery; and with the deacons, men of God. Be subject to the bishop and to one another as Jesus Christ was subject to the Father, and the apostles were subject to Christ and to the Father; so that there may be unity in both body and spirit.” (Epist. Ad Magness. 13:1–2). “Do nothing without the bishop, keep your body as the temple of God, love unity, flee from divisions, be imitators of Jesus Christ, as he was imitator of the Father.” (Epist. Ad Philadelph.7:1–2)

In this regard St. John Paul II said in his catechesis on Oct. 20, 1993: “Those dominated by an outlook of contestation or of opposition to authority cannot adequately fulfill the functions of the diaconate. The diaconate can only be conferred on those who believe in the value of the pastoral mission of bishops and priests and in the assistance of the Holy Spirit who helps them in their activities and in the decisions they take.”[4] Though he addressed the requirements for the candidates for the diaconate, the same is valid for the candidates for any ministry in the Church. CCEO declares ‘Students are to be educated according to the mind of the Church and its service as well as to the virtue of obedience and mutual cooperation with their brothers’ (CCEO, can 346 § 2.7).

The Role of the Bishop

It is up to the eparchial bishop to promote vocations, establish and regulate programs for training clerics (CCEO, can. 329 §1,3; can 330 §1 and 3). The CCEO furthermore makes clear that it is the competent ecclesiastical authority that chooses the candidates and promotes them for the ordination (can. 323 § 1), which means there is no entitlement to be ordained.
According to the well-established historical tradition of the Byzantine (Greek) Catholic Church growing from the roots of Eparchia Munkacsiensis[5] the candidates for priesthood are single men who after the period of the formation in the seminary may marry or remain celibate/religious. The formation consists of 2 years of philosophical studies, 1 year of pastoral internship, and 4 years of theological studies (CCEO, can. 348-352). There is always a period of discernment before being admitted to the formation. Candidates who decide to receive the Mystery of Marriage undergo a special formation program together with their fiancée.

The Eparchy of Parma, Ohio

In the Byzantine Catholic Eparchy of Parma, OH, consequently, only single men are taken into consideration for the formation as indicated above. The first phase of discernment is on the parish level under the guidance of the parish priest. Upon his report the candidate is invited to spend a year in the House of Vocation in Parma. It is after this year that the candidacy for the seminary is confirmed or denied. A candidate must be:

• a practicing Byzantine Catholic.
• 5 consecutive years of active involvement in the same Byzantine Catholic parish
• no recent convert or person who recently switched a Church sui iuris; in such cases 10 years of active membership in the Byzantine Catholic Church are required
• balanced spiritual life
• human and psychological maturity
• active involvement means among others: altar service, active cantoring, involved in different youth or other activities; willingly offering his talents for the service of the community
• active cantor means ability to sing all the Oktoechos and all the services

What to do?

If you are considering a spiritual vocation, be involved in your parish or find the closest Byzantine Catholic Parish. Cantoring, altar serving, involvement in youth ministry etc. are great ways to exercise the royal priesthood given to all baptized. Ask your parish priest to guide you in your spiritual growth through regular confession (monthly recommended), prayer life, liturgical life, and regular meditation of the Word of God.  He will verify the true signs of the vocation and will guide you further.