Formation: Work of the Holy Spirit
Pastores Dabo Vobis (PDV), the post-synodal apostolic exhortation of Pope John Paul II (1992) on seminary formation in the circumstances of today, says that despite changes according to times, there is one essential aspect of the priest that does not change: the priest must always resemble Jesus Christ (5). Therefore, Priest’s motto should always be ‘to be like Jesus’ in person, life and ministry. He is called to be a ‘living image of Jesus Christ’ (PDV 43) to fulfil the mission Jesus entrusted to His Church for the life of the whole world.
Accordingly, PDV reminds us that the seminary is an ecclesial educational community and “in its deepest sense it is a continuation in the Church of the apostolic community gathered around Jesus, listening to His Word, proceeding towards the Easter experience, awaiting the gift of the Spirit for the mission…” and “…it should be a true family, built on deep friendship and charity, living in Joy” (60, 61). Without denying the role of the candidate and the formators, this reminds us that priestly formation is carried out in and for the Church under the direction of the Holy Spirit, who is the guide and formator to carry out the mission of Christ.
Dimensions of Formation
During their formative years seminarians should earnestly try to become mature persons, grown in knowledge, wisdom and grace, filled with the pastoral charity of Jesus and committed to the mission entrusted to the Church.
1. Human Maturity
One cannot become a good priest unless one is a good Christian: and one is not a good Christian unless one is a good human being The PDV reminds that human formation and maturity is the basis of all priestly formation (43). Human maturity involves several important aspects.
Responsible Freedom
A fundamental characteristic and requirement of human maturity is the responsible exercise of freedom. Human beings’ natural liking is to act freely and satisfy their instinctual needs and desires. But as they grow, they realize the need of self-control. A seminarian, especially an entrant to major seminary, should be personally convinced of the need to discipline himself to the use of freedom in the light of the ideals and goals of his vocation. He is expected to possess the self-discipline demanded from his age and specific call.
What is required is a healthy combination of freedom and discipline. Mature persons should be capable of expressing their opinions without fear or pressure, making their decisions freely and voluntarily contributing their share to the common good. All this is to be done in a decent and principled manner. As Pope John Paul II says in Veritatis Splendour the exercise of freedom should be according to truth and for the realization of the good (cfr. 41-42). What is expected and to be fostered therefore is neither blind compliance or passive obedience nor laissez-faire and permissive attitude, but enlightened obedience and responsible, generous collaboration.
Responsible freedom is basic for the proper use of opportunities and facilities in the various spheres of seminary life. It ensures one’s own integral growth and that of the companions. It is necessary for rendering services and cooperation for the good of the community and for taking initiatives. It helps the students to become “balanced people, strong and free, capable of bearing the weight of pastoral responsibilities” (PDV 43).
All should feel free and confident to make their well-considered suggestions to the superiors for the improvement of the seminary life and formation. This could be done, depending on the nature of the matter, individually or in group, personally or through representatives. Such suggestions would be considered positively and sympathetically. Superiors are to see that ‘seminary structures’ are maintained congenial to students’ growth in responsible freedom.
Students are to be aware that they are still in the process of growth and naturally are in different grades of maturity, which do not necessarily correspond to their ages. Consequently, they shall earnestly and open-mindedly accept the guidance and correction given by the superiors as well as seek such guidance, when felt necessary.
Brothers themselves have an obligation for each other’s formation on the basis of Christian charity and fraternal solidarity. This is fulfilled by giving good example, mutual encouragement/help for growing in the right direction and if necessary, by brotherly correction of unbecoming manners, talk and behaviour. One is to accept such corrections gratefully in the conviction that ‘truth through whomsoever it comes, comes from the Holy Spirit’.
Emotional Maturity
Emotional maturity is another important aspect of human maturity. It involves the ability to understand, accept, express and control one’s emotions in a reasonable and realistic manner. The ability for establishing and maintaining healthy relationships which contribute to wholesome development and happy life of all in the community is another significant factor in human maturity in general and emotional maturity in particular. Needless to say, that acquiring correct knowledge, right attitude and cultivating decent behaviour in the area of sexuality is a highly important index of human maturity, especially for seminarians preparing to embrace the celibate way of life.
Virtuous Life
What crowns human maturity is a virtuous life- a life inspired by basic human virtues like respect for every person, transparency, honesty, sense of justice, brotherliness, fidelity, compassion, temperance and prudence. These, to a great measure, shape and account for human maturity and perfection (cfr. PDV 43). One cannot aspire to become a priest without practicing these basic human values.
Life in a big seminary community provides very many opportunities for interpersonal interactions and reactions, which is a blessing. But remember that they are also occasions for self- awareness, discernment, correction and growth in the realms of emotionality, relationship and virtuous life. It is up to each one of us to make use of such opportunities and grow in these realms, help others grow. It is very important to promote an atmosphere conducive to growth, especially by fostering warm and caring relationships among ourselves.
Being keenly aware of the significance of trusting and loving relationships in formation, both Fathers and Brothers are to take due care in fostering, among and between Fathers and Brothers, such relationships. Fathers shall be available, understanding and warm, to which brothers, besides their own initiatives in building up relationships, shall respond positively and trustingly, without fear, suspicion or prejudice. Let us be free with ‘the freedom of the children of God’ (Gal 4,6; 5,13).
2. Spiritual and Prayer Life
The Christian community has various expectations about the priest, but the primary one among them is that he should be a holy priest. Holiness is basically God-centeredness and a holy life is a habitually God-centred life. It is also the substance of spiritual life. Holiness and spirituality have to permeate the whole life and life-style of the person. No area or activity is exempt from it. Growing in holiness means becoming ever more deeply, broadly and habitually God-centred. Holiness is not attained all of a sudden or at ordination. It is a gradual process of growing in the love of God and the fellow beings through personal communion with Jesus, the Lord and guided by the Holy Spirit.
Holiness is both a gift and a task. While the grace of God is indispensable for spiritual life and growth in holiness, our earnest efforts are also very important. As far as a seminarian is concerned, earnestness about and fidelity to his duties, relationships, engagements, etc., in the different areas of formation are integral part of spirituality and the means of growing in holiness. An attitude of total dedication to God, readiness to do everything for the love of God and prudently discerning and carrying out what one is to do is a basic framework for integrating all life and action into spirituality.
Prayer brings one into personal communion with God. Prayer, in its various forms, is a very significant constituent of spirituality and holiness. Hence, devout and earnest participation in the Holy Qurbana, the fountain of Divine Grace, should be a primary source of nourishment for our spiritual life. Prayerful reading of the Bible (Lectio Divina) and meditation of the Word of God should serve to deepen our understanding of and identification with Jesus. Praying the Liturgy of the Hours which is based on the Sacred Scripture and inspired by the liturgical tradition of the Church helps us to pray with the Church and for all its intentions.
Private (personal) prayer, especially time spent before the Lord in the Blessed Sacrament, devotion to our Blessed Mother, particularly praying the Rosary, devotion to the saints, especially to St. Thomas, our Father in the faith and each one’s patron saint, reading of inspiring books, particularly lives of saints, etc., also nurture our daily prayer life.
Brothers must be careful to draw adequate spiritual benefit from regular reception of the Sacrament of Reconciliation with due preparation, earnest participation in recollections and retreats, observance of fast, abstinence and similar penitential practices, recommended as well as voluntary. Remember that spiritual instructions and conferences, particularly individual conferences and guidance will be of great help along the path of our spiritual journey, especially during the formative years.
Our coming together and praying as a community is very significant to all of us. The Church is basically a spiritual and worshipping community and so also is the seminary. This is a basic truth we always need to remember and respond. Community prayer makes certain demands on us like having to come together punctually in a fixed place at fixed times and join in praying, singing, reciting, sitting, standing and so on. Generous compliance with such demands and devout participation in such common prayers is an index of our community sense and spiritual maturity.
However, our prayer life is not over with common prayers. Every relationship and communion suppose an individual personal bond which is true also in our relationship with God. The bond with God through our Lord Jesus needs to be nurtured, personalized and deepened by spending time being alone in prayer, particularly before the Blessed Sacrament. Besides, prayer and the relationship with God is also an experience which cannot be fully contained within prescribed formulas and structures but should be allowed to well up in prayers of individual taste, method, needs and intentions. It is up to each one to find sufficient time and convenience for private prayer amidst the busy daily schedule of seminary life.
Prayer and Life
Since genuine prayer and spirituality does not fail to have its transforming effect on life, true test of prayer and spirituality is one’s life. It, first of all, enlivens and deepens our life of faith, hope and love which will be manifested in our care for others. For, love of God and love of neighbour go hand in hand (I Jn 4, 20). Let the quality of our prayer-life therefore reflect in our readiness to understand, forgive and care for each other in daily life.
As we know, prayer is a main channel for the flow of divine grace and gifts. These dispose and help us to understand and fulfil God’s will better by enlightening our intellect and strengthening our will. Thus, prayer helps us to grow in conformity with God’s will. A significant aspect of conformity to God’s will is commitment and fidelity to the duties of one’s life and vocation. Therefore, one who leads a good prayer-life will not be wanting in commitment to the duties of life.
According to the measure of one’s union with God through prayer, one becomes capable of seeing people and things from a divine perspective, especially of seeing oneself as God sees one. This enhanced self-knowledge disposes one to rely more on God, revere others, acknowledge readily the truth about oneself with one’s assets and liabilities, to get rid of pretensions, masks and self- justification and become truly humble. Humility is not self-negation or humiliation but living the truth.
Simple life style is another mark of genuine prayer life. A keen sense of God acquired through prayer helps one realize the transitoriness of all possessions and motivates one to keep only what is indispensable.
Of course, the need of things of various sorts for an appropriate life and fulfilment of duties widely differs among people according to their age, health-condition, status, office, nature of service, etc. Therefore, possession or non-possession of things and money cannot be by itself a reliable criterion of life-style. Relevant factors like the attitude (detached or attached) of the possessor, the mode (necessary or unnecessary) and motivation (unselfish or selfish) of using/spending things/money become important. However, these are best judged by the person himself.
Whatever be the situation, simplicity persuades one to guard against excess and extravagance and to be content with what is genuinely required. It also motivates the person to turn his eyes towards the less fortunate people in the community or society. The question one should ask himself when thinking of buying/acquiring something new, says Gandhiji, is not “will it be useful for me” (because one can find some kind of use for anything) but “can I manage without it”. If yes, don’t buy it. This is a good guideline for a simple life- style. Simplicity is a big challenge in a consumer culture where the trend is to acquire/consume more and enjoy life. Precisely because of this, simplicity of life has a great witnessing value today.
For graceful obedience of and submission to the laws, one needs a minimum ascetical spirit and a spirit of sacrifice and renunciation. It also helps to grow and mature in our celibate life. Hence the seminarians are gently reminded of occasionally practising fasting, and penances like abstinence from mobile/computer, voluntary renunciation of watching films and using social networks etc.
3.Studies and Talents
The priest has been always expected to be a learned person. This has been easier in the past when the general educational level of the people was not so high and there was no ‘knowledge- explosion’ as there is today. Under the changed circumstances it is very demanding to be a learned person; but the priest has no excuse.
He needs to possess the general knowledge and information expected of an educated person, as it is necessary for his overall standing and credibility in a highly literate society. Unless one develops a thirst for knowledge, the habit of reading and hard work in the seminary it will not be easy to cultivate such intellectual interest later.
The priest is an authorized teacher of the catholic doctrine, especially of faith and morals. For the effective fulfilment of his teaching ministry, in its various forms, the priest has to be equipped with adequate and correct knowledge of the sacred sciences: Sacred Scripture, various branches of Theology, Canon Law and Church History.
Needless to say, that we should assimilate the spirit of Oriental Theological heritage of the Eastern Churches and be quite enlightened about its contributions and perspectives. We must have due regard also for other theological streams in the Universal Church. Above all, let us remember that theology is an engagement in and with the faith. It begins in faith, progresses in faith and culminates in deepening the faith.
Besides diligently attending lectures and other prescribed academic programmes, students must try to find time for reading and study on their own. Giving special attention to the study of Sacred Scripture, which is the ‘soul of all theology’, will be particularly useful not only for the ministry but also for our spiritual life. Making special study, as far as time allows, of topics of personal interest and pastoral significance like youth ministry, spiritual guidance, etc., will be naturally very helpful later in pastoral life.
At a time when many lay people take interest in Biblical and theological studies, different sects distort and misinterpret the Christian faith and the secular sciences make fast strides in their fields, we shall be behind none in gaining mastery in the science of faith and teachings of the Church, effectively communicating them to the people as well as clarifying people’s queries and doubts.
Solid theological studies require a good philosophical basis. It is expected to provide, before launching a study based on revelation and faith, a comprehensive rational understanding of realities. It must also enable students for mature thinking, critical reflection and an integral vision. As Indians and future pastors in various parts of India, we are to cultivate special interest and liking for Indian Philosophy, thought patterns and culture.
Good knowledge of behavioural sciences, especially Psychology and Sociology, is an asset for effectively discharging the pastoral ministry. The importance of acquiring mastery in languages, especially Malayalam, Hindi and English, cannot be over-stressed in the context of having granted the right for pastoral care and evangelization all over the India by the Holy See in 2017 and the emerging global presence of the Syro – Malabar Church. We cannot responsibly fulfil our ministry, especially preaching the Word of God, without fluency in the use of correct Malayalam. English is necessary for pursuing our studies, communication with the wider world, sometimes for conversing within the educated circle and even discharging our pastoral duties in our own big towns/cities. In this context, students are to take their own initiatives to improve the standard of their Malayalam, Hindi and English.
Care should be taken not to be utilitarian in our academic approach, that is, enthusiastic about what is suitable for direct/ immediate use, like sermon material, tips for some particular ministry (eg., Youth), etc., and rather passive with regard to gaining solid knowledge, dealing with deeper issues and long-term projects. Ready-made answers and short cuts are usually fashions of the day. They may be useful, but our priority should be in-depth knowledge, integral approach, time-tested methods and so on. It is good to remember that only a small portion of what is taught and what we learn is fit for direct/immediate use while the greater portion is meant to enlighten, enrich, form and transform ourselves so that we become effective ministers.
Though there are limitations and inadequacies, we have more or less sufficient means and opportunities in our community for our academic growth as well as for the cultivation of various other talents like public speaking, writing, music, painting, histrionics and other arts, organizational leadership skills, type-writing, digital literacy, yoga, karate, games, sports, etc. All are encouraged to make use of them; discern your talents and strive for your integral growth with due regard for proper priority and concern for companions.
4.Pastoral and Missionary Growth
The Second Vatican Council teaches and PDV reiterates that “the whole training of the students should have as its object to make them true shepherds of souls after the example of Jesus Christ…” and hence “their formation in its different aspects must have a fundamentally pastoral character” (OT 19, PDV 57).
Pastoral Training Programme
Various areas of formation and associated programmes in the seminary have to be permeated and unified by the project of forming the candidates into true shepherds.
A shepherd lives and acts for the sheep. This has been supremely manifested in the words and deeds of Jesus, the Good Shepherd, who came to serve and not to be served (Mk 10,45), to lay down His life for the sheep (Jn 10,11) and to give us life in its abundance (Jn 10,10). Therefore, to be pastoral is to be ‘with the flock and for the flock’. The spirituality of the diocesan priest, in due measure, is to be based on and nourished by this ‘pastoral engagement’. The essential task of pastoral formation is the acquisition of, and the growth in this attitude and way of life.
The training programme shall help the students, and the students on their part shall earnestly strive, to grow in this attitude and life- style by nurturing their pastoral consciousness and sensitivity, grooming their pastoral skills and talents and above all growing in personal communion with Jesus, who came to offer integral liberation to man ‘by bringing Good News to the poor, proclaiming liberty to the captives, giving sight to the blind, freeing the oppressed and announcing the time of salvation’ (Lk 4,18-19).
Providing adequate and relevant courses in Pastoral Theology and its auxiliaries like Catechesis, Preaching, Celebration of the Sacraments, Guidance of Souls, Pastoral Psychology, Counselling, Media Education, Collaborative (with the laity) Ministry, Social Doctrine of the Church, etc., is important in this context.
We grow into pastors rather than are made pastors. Therefore, very important is students’ earnest participation in all programmes meant to foster contact, pastoral interest and involvement with others- individual persons, families and groups-particularly, care and service to the suffering and the needy. Hence the importance of Reach-out- Social-Groups, Jesus Fraternity, Youth Friends, Sunday Pastoral, Exposure Programmes, Social Groups and other forms of social involvement and service.
Pastoral Dispositions and Attitudes
Above and beyond knowledge and skills, through pastoral formation the students shall acquire the dispositions and attitudes of a good shepherd, especially, assimilate and grow strong ‘in the pastoral charity of Jesus’ as well as become visible signs of the solicitude of the Church for all those who suffer in one or other (PDV 57, 58).
Concern, Care and Compassion
Jesus was always genuinely concerned about all, unpretentiously caring for those who needed or came to him and moved with compassion for all those who were suffering or afflicted. Jesus invited all those who toiled and were burdened so that He might give them comfort (Mt 11,28). He went about doing good (Acts 10,38), had compassion on the hungry crowd (Mk 8,2), felt pity for the entreating leper (Mik1,41), had compassion on the widow of Nain (Lk 7, 11), felt compassion for the people who were like sheep without a shepherd (Mt 9,6), etc. Compassion is a noblest expression of humanity and a very important mark of a true pastor.
Self-less Dedication
Without readiness for selfless and dedicated service, one cannot hope to become a good pastor. Working assiduously without special reward, publicity or fame is not easy unless motivated by the pastoral charity of Jesus. It disposes one to live and work for the flock. It is to be earnestly and prudently nurtured from the seminary days, which provide very many opportunities for that. This demands also availability and accessibility; that is, one must have sufficient time for the people and has to make them welcome.
The significance of celibacy, which is a sign of total self-gift to God and His people, should be clear in this context. It is sharing in the life-style of Jesus and hence eminently suitable for the priest. Therefore, students need to personally appreciate the virtue of celibate chastity and wholeheartedly cultivate it. However, nobody should be oblivious to the challenges and hurdles the celibate life faces in the contemporary culture and society. Brothers shall therefore take very special care during the formative years to acquire the emotional maturity, faith vision and spiritual strength required for faithful celibate life. They should constantly examine, also with the help of Spiritual Fathers, Animators and, if needed, other experts, their suitability for celibate life.
Readiness for team-work is another important point which needs special attention. While individual initiatives and cultivation of talents are most welcome, and doing things alone may appear fantastic and satisfying, students are also to be happy to work in groups and teams for achieving common objectives more effectively and for their own formation in team-work, which is very essential later in pastoral life.
One has to keep an open mind towards other people, events and realities and shall be able to cooperate with others despite difference of opinions, views or approaches. One should be mature enough to give up self-interest for the sake of common good.
Vatican Council clearly teaches that “it is not only through the sacraments and Church ministries that the Holy Spirit sanctifies and leads the People of God, but also by allotting His gifts to everyone according as He wills (1 Cor 12, 11) and distributing his special graces among the faithful of every rank and readying them for the various tasks and offices needed for the up-building of the Church” (LG 12). The priest, as leader and minister of the people, therefore shall be capable of correctly discerning the operation of such gifts among the people as well as appreciating and duly promoting them for the good of the Church.
To do all this smoothly and effectively, a priest needs to be ‘a man of communion’-communion with God and man- “not arrogant or quarrelsome, but affable, hospitable, sincere, generous, ready to serve, forgive and console” (PDV 43). May the life and training in the seminary make us men of such communion!
Towards Formative Growth in the Seminary
It is obvious that priestly training is a multi-dimensional formation programme in which various factors have to be harmoniously integrated. While human formation is its foundation, pastoral formation ‘filled with the pastoral charity of Jesus’ is its zenith. The journey towards the zenith, beginning with seminary formation and continuing into priestly life and ministry, is a transition and transformation process: from actual self to the ideal self, of which Jesus is the supreme model. For this we live in the Church, grow in the Church and work for the Church and for His Kingdom.
One joins the seminary with his actual self, which is often much below the ideal, but with the earnest desire and resolve to realize the ideal through ongoing transformation. Effective transformation requires tl e growth of various stable qualitative changes and virtues in the candidate as a result of his earnest cooperation with the grace of God and the formative environment. Earnest prayer life, academic enrichment, emotional maturity, sense of responsibility, disciplined behaviour, care for the other, especially for the poor, etc are the qualities to be nourished. A seminarian has to esteem and cultivate such from the seminary days. The proverbial saying “as the seminarian, so the priest” stands amply proved. Contraries are exceptions and hence rare. Therefore, let us take priesthood and its duties seriously and our formation earnestly.