Apostolic Exhortation on the Formation of Priests in the Circumstances of the Present Day - Pope John Paul II (1992) Part 39

III. The Agents of Priestly Formation

The Church and the Bishop

65. Given that the formation of candidates for the priesthood belongs to the Church's pastoral care of vocations, it must be said that the Church as such is the communal subject which has the grace and responsibility to accompany those whom the Lord calls to become his ministers in the priesthood.

In this sense the appreciation of the mystery of the Church helps us to establish more precisely the place and role which her different members have - be it individually or as members of a body - in the formation of candidates for the priesthood.

The Church is by her very nature the "memorial" or "sacrament" of the presence and action of Jesus Christ in our midst and on our behalf. The call to the priesthood depends on his saving presence: not only the call, but also the accompanying so that the person called can recognize the Lord's grace and respond to it freely and lovingly. It is the Spirit of Jesus that throws light on and gives strength to vocational discernment and the journey to the priesthood. So we can say that there cannot exist any genuine formational work for the priesthood without the influence of the Spirit of Christ. 

Everyone involved in the work of formation should be fully aware of this. How can we fail to appreciate this utterly gratuitous and completely effective "resource," which has its own decisive "weight" in the effort to train people for the priesthood? How can we not rejoice when we consider the dignity of every human being involved in formation, who for the candidate to the priesthood becomes, as it were, the visible representative of Christ? If training for the priesthood is, as it should be, essentially the preparation of future "shepherds" in the likeness of Jesus Christ the good shepherd, who better than Jesus himself, through the outpouring of his Spirit, can give them and fully develop in them that pastoral charity which he himself lived to the point of total self - giving (cf. Jn. 15:13; 10:11) and which he wishes all priests to live in their turn?

The first representative of Christ in priestly formation is the bishop. What Mark the evangelist tells us, in the text we have already quoted more than once, can be applied to the bishop, to every bishop: "He called to him those whom he desired; and they came to him. And he appointed twelve to be with him, and to be sent out" (Mk. 3:13-14). The truth is that the interior call of the Spirit needs to be recognized as the authentic call of the bishop. Just as all can "go" to the bishop, because he is shepherd and father to all, his priests who share with him the one priesthood and ministry can do so in a special way: The bishop, the Council tell us should consider them and treat them as "brothers" and friends."(202) By analogy the same can be said of those who are preparing for the priesthood. As for "being with him," with the bishop, the bishop should make a point of visiting them often and in some way "being" with them as a way of giving significant expression to his responsibility for the formation of candidates for the priesthood.

The presence of the bishop is especially valuable, not only because it helps the seminary community live its insertion in the particular church and its communion with the pastor who guides it, but also because verifies and encourages the pastoral purpose which is what specifies the entire formation of candidates for the priesthood. In particular, with his presence and by his sharing with candidates for the priesthood all that has to do with the pastoral progress of the particular church, the bishop offers a fundamental contribution to formation in the "sensus ecclesiae," as a central spiritual and pastoral value in the exercise of the priestly ministry.

Apostolic Exhortation on the Formation of Priests in the Circumstances of the Present Day - Pope John Paul II (1992) Part 38

The Minor Seminary and Other Forms of Fostering Vocations

63. As long experience shows, a priestly vocation tends to show itself in the preadolescent years or in the earliest years of youth. Even in people who decide to enter the seminary later on it is not infrequent to find that God's call had been perceived much earlier. The Church's history gives constant witness of calls which the Lord directs to people of tender age. St. Thomas, for example, explains Jesus' special love for St. John the Apostle "because of his tender age" and draws the following conclusion: "This explains that God loves in a special way those who give themselves to his service from their earliest youth."(198)

The Church looks after these seeds of vocations sown in the hearts of children by means of the institution of minor seminaries, providing a careful though preliminary discernment and accompaniment. In a number of parts of the world, these seminaries continue to carry out a valuable educational work, the aim of which is to protect and develop the seeds of a priestly vocation so that the students may more easily recognize it and be in a better position to respond to it. The educational goal of such seminaries tends to favor in a timely and gradual way the human, cultural and spiritual formation which will lead the young person to embark on the path of the major seminary with an adequate and solid foundation. "To be prepared to follow Christ the Redeemer with generous souls and pure hearts": This is the purpose of the minor seminary as indicated by the Council in the decree Optatam Totius, which thus outlines its educational aspect: The students "under the fatherly supervision of the superiors - the parents too playing their appropriate part - should lead lives suited to the age, mentality and development of young people. Their way of life should be fully in keeping with the standards of sound psychology and should include suitable experience of the ordinary affairs of daily life and contact with their own families."(199)

The minor seminary can also be in the diocese a reference point for vocation work, with suitable forms of welcome and the offering of opportunities for information to adolescents who are looking into the possibility of a vocation or who, having already made up their mind to follow their vocation, have to delay entry into the seminary for various family or educational reasons.

64. In those cases where it is not possible to run minor seminaries (which "in many regions seem necessary and very useful"), other "institutions" need to be provided, as for example vocational groups for adolescents and young people.(200) While they lack the quality of permanence, such groups can offer a systematic guide, in a community context, with which to check the existence and development of vocations. While such young people live at home and take part in the activities of the Christian community which helps them along the path of formation, they should not be left alone. They need a particular group or community to refer to and where they can find support to follow through the specific vocational journey which the gift of the Holy Spirit has initiated in them.

We should also mention the phenomenon of priestly vocations arising among people of adult age after some years of experience of lay life and professional involvement. This phenomenon, while not new in the Church's history, at present appears with some novel features and with a certain frequency. It is not always possible and often it is not even convenient to invite adults to follow the educative itinerary of the major seminary. Rather, after a careful discernment of the genuineness of such vocations, what needs to be provided is some kind of specific program to accompany them with formation in order to ensure, bearing in mind all the suitable adaptations, that such persons receive the spiritual and intellectual formation they require. A suitable relationship with other candidates to the priesthood and periods spent in the community of the major seminary can be a way of guaranteeing that these vocations are fully inserted in the one presbyterate and are in intimate and heartfelt communion with it.(201)