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55. Theological formation nowadays should pay attention to
certain problems which not infrequently raise difficulties, tensions and
confusion within the life of the Church. One can think of the relationship
between statements issued by the magisterium and theological discussion, a
relationship which does not always take the shape it ought to have, that is,
within a framework of cooperation. It is indeed true that the living
magisterium of the Church and theology, while having different gifts and
functions, ultimately have the same goal: preserving the People of God in the
truth which sets free and thereby making them 'a light to the nations.' This
service to the ecclesial community brings the theologian and the magisterium
into a mutual relationship. The latter authentically teaches the doctrine of
the apostles. And, befitting from the work of theologians, it refutes
objections to and distortions of the faith, and promotes, with the authority
received from Jesus Christ, new and deeper comprehension, clarification and
application of revealed doctrine.
Theology - for its part - gains, by way of
reflection, an ever deeper understanding of the word of God found in the
Scripture and handed on faithfully by the Church's living tradition under the
guidance of the magisterium. Theology strives to clarify the teaching of
revelation with regard to reason and gives it finally an organic and systematic
form."(172) When, for a number of reasons, this cooperation is lacking,
one needs to avoid misunderstandings and confusion, and to know how to
distinguish carefully "the common teaching of the Church from the opinions
of theologians and from tendencies which quickly pass (the so - called trends)
There is no "parallel" magisterium, for the one magisterium is that
of Peter and the apostles, the pope and the bishops.(171)
Another problem, which is experienced especially when
seminary studies are entrusted to academic institutions, is that of the
relationship between high scientific standards in theology and its pastoral
aim. This raises the issue of the pastoral nature of theology. It is a
question, really, of two characteristics of theology and how it is to be
taught, which are not only not opposed to each other, but which work together,
from different angles, in favor of a more complete "understanding of the
faith." In fact the pastoral nature of theology does not mean that it
should be less doctrinal or that it should be completely stripped of its
scientific nature. It means, rather, that it enables future priests to proclaim
the Gospel message through the cultural modes of their age and to direct
pastoral action according to an authentic theological vision. Hence, on the one
hand, a respectful study of the genuine scientific quality of the individual
disciplines of theology will help provide a more complete and deeper training
of the pastor of souls as a teacher of faith; and, on the other hand, an
appropriate awareness that there is a pastoral goal in view will help The
serious and scientific study of theology be more formative for future priests.
A further problem that is strongly felt these days is the
demand for the evangelization of cultures and the inculturation of the message
of faith. An eminently pastoral problem, this should enter more broadly and
carefully into the formation of the candidates to the priesthood: In the
present circumstances in which, in a number of regions of the world, the
Christian religion is considered as something foreign to cultures (be they
ancient or modern), it is very important that in the whole intellectual and
human formation the dimension of inculturation be seen as necessary and
essential."(175) But this means we need a genuine theology, inspired by
the Catholic principles on inculturation. These principles are linked with the
mystery of the incarnation of the word of God and with Christian anthropology,
and thus illumine the authentic meaning of inculturation.
In the face of all
the different and at times contrasting cultures present in the various parts of
the world, inculturation seeks to obey Christ's command to preach the Gospel to
all nations even unto the ends of the earth. Such obedience does not signify
either syncretism or a simple adaptation of the announcement of the Gospel, but
rather the fact that the Gospel penetrates the very life of cultures, becomes
incarnate in them, overcoming those cultural elements that are incompatible
with the faith and Christian living, and raising their values to the mystery of
salvation which comes from Christ.(176) The problem of inculturation can have a
particularly great interest when the candidates to the priesthood are
themselves coming from indigenous cultures. In that case, they will need to
find suitable ways of formation, both to overcome the danger of being less
demanding and to strengthen their weaker education in human, Christian and
priestly virtues, and also to make proper use of the good and genuine elements
of their own cultures and traditions.(177)
56. Following the teaching and the indications of the Second
Vatican Council and their application in the
It is necessary to oppose firmly the tendency to play down
the seriousness of studies and the commitment to them. This tendency is showing
itself in certain spheres of the Church, also as a consequence of the
insufficient and defective basic education of students beginning the
philosophical and theological curriculum. The very situation of the Church
today demands increasingly that teachers be truly able to face the complexity
of the times and that they be in a position to face competently, with clarity
and deep reasoning, the questions about meaning which are put by the people of
today, questions which can only receive full and definitive reply in the Gospel
of Jesus Christ.
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