Ongoing formation is a need which begins and develops from the moment of receiving the Sacrament of Holy Orders: with it the priest is not only "consecrated" by the Father and "sent" by the Son, but also "animated" by the Holy Spirit.
Hence, permanent formation springs from a Grace which produces a supernatural force destined to assimilate continually, in ever broader and deeper terms, the entire life and activity of the priest in fidelity to the gift received: "I am reminding you, writes St. Paul to Timothy, to fan into a flame the gift that God gave you" (2 Tim 1:6).
This necessity is intrinsic to the divine gift itself,[226] which is continually "vivified" so that the priest may adequately respond to his vocation.
As a man situated in history, he needs to perfect himself in all the aspects of his human and spiritual existence in order to attain that conformity with Christ, the unifying principle of all things.
Rapid and widespread transformations and a secularized social fabric typical of the contemporary world are what make unavoidable the priest's duty of being adequately prepared, so that he not lose his own identity and so that he might respond to the demands of the new evangelization.
To this grave duty corresponds
the specific right of the faithful, who feel
the effects of priests' solid formation and
sanctity in a definite way.[227]
The spiritual life of the priest and
his pastoral ministry go hand in hand with that
ongoing personal formation to deepen and
harmonize the human, spiritual, intellectual, and
pastoral aspects of his formation.
This task,
which should begin in the seminary, must be
supported by the Bishops at various levels:
national, regional and, above all, diocesan.
It
is encouraging to note that there are already
many Dioceses and Episcopal Conferences involved
in promising initiatives aimed at enhancing an
authentic permanent formation of their own
priests.
It is hoped that all Dioceses may be
able to respond to this need.
However, where
this may be impossible for the moment, it is
advisable that they come to an agreement among
themselves or contact those institutions or
persons especially prepared to handle such a
delicate task.[228]
Ongoing formation presents itself as a
necessary of means to the priest of today in
order to achieve the aim of his vocation: the
service of God and of his People.
In practice,
this consists in helping all priests respond
generously to the commitment demanded by the
dignity and the responsibility which God
conferred upon them through the sacrament of
Orders; in guarding, defending, and developing
their specific identity and vocation; and in
sanctifying themselves and others through the
exercise of their ministry.
This means that
priests must avoid any dualism between
spirituality and ministry, for it is at the
origin of some profound crises.
It is evident
that in order to achieve this end of a
supernatural order, the general criteria on which
the permanent formation of priests is to be
organized must be discovered and analyzed.
Such
general principles must be developed in light of
the end proposed for the process of formation.
Ongoing
formation is a right-duty of the priest and
imparting it is a right-duty of the Church.
This is established in universal law.[229] In
fact, in the same way that the vocation to the
sacred ministry is received in the Church, only
the Church has the competence to impart the
specific formation according to the responsibility
proper to such ministry.
Therefore, permanent
formation--an activity linked to the exercise of
the ministerial priesthood--belongs to the
responsibility of the Pope and of the Bishops.
The Church, then, has the duty and the right
to continue forming its ministers, helping them
to progress in generous response to the gift
which God has bestowed upon them.
On his part,
the minister has also received, as a demand of
the gift connected with Ordination, the right to
have the necessary help from the Church in
order to carry out his service effectively and
in a holy way.
The
activity of formation is based on a dynamic
demand intrinsic to the ministerial charism,
which is permanent and irreversible in itself.
Therefore this can never be considered finished,
neither on the part of the Church which imparts
it, nor on the part of the minister who
receives it.
It is therefore necessary that this
be thought of and developed in such a way that
all priests may receive it keeping in mind
the characteristics and possibilities that vary
with age, condition of life, and
assignments.[230]
Such a
formation must cover and harmonize all the
dimensions of the formation of priests.
Thus, it
must tend to help each priest achieve the
development of a full human personality matured
in the spirit of service to others, in whatever
task he may receive; it will permit him to be
intellectually prepared in the theological
sciences as well as in the human sciences,
insofar as they are linked with his ministry,
in order to pursue his function as witness to
the faith with a greater effectiveness; that he
have a deep spiritual life, nourished by
intimacy with Jesus Christ and by love for the
Church; and so that he may pursue his pastoral
ministry with zeal and dedication.
In practice,
such formation must be complete: spiritual,
pastoral, human, intellectual, systematic and
personalized.
This formation
is extremely important in today's world, as it
always has been.
The priest must never forget
that he is a man chosen among men to be at
the service of men. To sanctify himself and
carry out his priestly mission, he must present
himself with an abundance of human virtues which
render him worthy of esteem by those around
him. In particular he must practice goodness of
heart, patience, kindness, strength of soul, love
for justice, even-mindedness, truthfulness to his
word, coherence in the duties freely assumed,
etc.[231]
It is likewise important that human
virtues be reflected in the priest's social
conduct, correctness in the various forms of
human relations, friendships, courtesy, etc.
Keeping in mind all that
has been said with regards to spiritual life,
we limit ourselves here to presenting some
practical means of formation.
Above all, it
would be necessary to deepen the understanding
of the principal aspects of priestly existence,
especially referring to the biblical, patristic
and hagiographic teachings in which the priest
must continually update himself, not only by
reading good books but also by participating in
courses of studies, congresses, etc.[232]
Specific
sessions may be dedicated to the care excercised
in the celebration of the Sacraments as well as
to the study of questions of spirituality such
as Christian and human virtues, ways of praying,
rapport between spiritual life and liturgical
ministry, pastoral ministry, etc.
More
particularly, it is hoped that each priest,
perhaps during spiritual retreats, would develop
a concrete plan of life, possibly in agreement
with his own spiritual director. The following
points may be indicated:
Considering the enormous influence which
humanistic and philosophical trends have on
modern culture, as well as the fact that some
priests have not received an adequate preparation
in such disciplines and also because they come
from different scholarly backgrounds, it is
necessary that these meetings deal with the more
relevant humanistic and philosophical themes or
those that are "linked to the sacred sciences,
particularly insofar as they benefit the exercise
of the pastoral ministry".[233]
Such themes also
constitute a valid aid in order to deal
correctly with the principal arguments of
fundamental, dogmatic and moral theology, of
Sacred Scriptures, of Liturgy, of Canon Law and
of Ecumenism, etc., bearing in mind that the
teaching of these matters should not be simply
problematic, informative and theoretical but must
lead to an authentic formation: towards prayer,
communion and pastoral action.
Things should be
done in such a way that during priestly
encounters the documents of the Magisterium may
be studied together in a profound manner, under
an authoritative guide, so that the unity of
interpretation and practice so useful in the
work of evangelization--may be facilitated in the
pastoral work of the Dioceses.
Particular
importance in intellectual formation must be
given to the handling of themes which today
have more relevance in cultural debates and
pastoral practices, such as, for example, those
related to social ethics, bioethics, etc.
A
special treatment must be reserved to the
questions posed by scientific advances, which are
especially influential to the mentality of
contemporary men.
Priests must be up-to-date and
prepared to respond to questions that science
may pose in its advancement.
They should not
fail to consult well-grounded and sound experts.
It is of the greatest interest that the social
doctrine of the Church be studied, deepened and
dissemenated.
The interests of the priests who
are in favour of the needy, and of all the
faithful through them, must not remain as mere
desires but be converted into specific efforts,
always following the impulse of the magisterial
teachings. "Today more than ever the Church is
aware that her social message must find
credibility in the first of all in her
internal coherence and logic".[234]
An
indispensable demand for the intellectual
formation of priests is the knowledge and use
of the These means, if well used, constitute
a providential instrument of evangelization,
capable of reaching not only great masses of
faithful but also of leaving a mark on their
minds and behavior.
In this regard it would be
opportune that the Bishop or the Episcopal
Conference itself prepare programs and technical
instruments appropriate for this goal.
For an adequate pastoral formation,
it is necessary to organize encounters in which
the principle objective is the reflection upon
the pastoral plan of the Diocese.
In these, the
consideration of all questions pertinent to the
priest's pastoral life and practice (fundamental
morals, and professional and social ethics among
others) should not be disregarded.
Special care
must be devoted to understanding the life and
spirituality of the permanent deacons--where they
exist, as well as of the religious and of the
lay faithful. Other themes which could be
helpful are those dealing with catechesis, the
family, vocations to priesthood and religious
life, youth, the elderly, the sick, ecumenism
and the "the fallen away".
For pastoral work in
present circumstances, it is very important that
special sessions be devoted to exploring and
assimilating the Especially for priests, this
constitutes a precious instrument of formation
for preaching as well as for works of
evangelization in general.
For pastoral formation to be complete, it
must be organized "not as something haphazard,
but as a systematic offering of subjects, which
unfolds by stages and take on precise
forms".[235]
This requires a certain organizing
structure which will establish opportune
instruments, times and contents for its
particular and adequate realization. Such
organization must be accompanied by the habit of
personal study, since periodic courses would be
of little use if not accompanied by serious
study.[236]
Although
it may be for all, ongoing formation has, as
its direct objective, service to those who
receive it.
Thus, together with the collective
or common means of formation, there must also
be other means which truly personalize the
formation of each one. For this reason, there
should be an awareness, especially on the part
of those responsible, that all priests must be
reached personally, taking care of each one, and
not simply having all the diverse opportunities
available to them.
In his turn, each priest
must feel encouraged to assume responsibility for
his own formation, with the word and example of
his Bishop and of his brothers in the
priesthood, himself being the first agent of his
own formation.[237]
The itinerary of priestly
encounters must have a unitary character and
progress by stages.
Such unity must converge in
the conformation with Christ in a way that the
truth of faith, spiritual life and ministerial
activity may work towards a gradual maturity of
the entire priesthood.
The unified formative path
is divided into well-defined stages.
This
requires a specific attention to the different
phases of the life of the priest, without
ignoring any stage, and taking care to unite
common formative means with those that are
personal.
The encounters of priests should be
considered necessary in order to grow in
communion, for a growing consciousness and
adequate scrutiny of the problems corresponding
to each stage of life.
Regarding the content of
such meetings, we can refer here to the themes
proposed by the national or regional Episcopal
Conferences.
In every case, themes must be
established in a precise plan of formation by
the Diocese, and frequently updated, possibly
even every year.[238]
Their organization and
development may be prudently entrusted by the
Bishop to the faculty or institute of
theological and pastoral studies, to the
seminary, to organizations or federations involved
in the formation of priests,[239] or to other
specialized centres or institutes which may be
diocesan, regional or national, provided that
their doctrinal orthodoxy, fidelity to the
Magisterium and ecclesiastical discipline are
assured, as well as their scientific competence
and their adequate knowledge of real pastoral
situations.
It will be the
task of the Bishop to see to it, through
prudently-chosen help, that in the year following
the priestly or deaconal Ordination a so-called
pastoral year be established, which will ease
the passage from the seminary life to the
exercise of the sacred ministry, proceeding
gradually and facilitating a progressive and
harmonious human and specifically priestly
maturation.[240]
In the course of this year, it
will be necessary to ensure that the newly
ordained priests not be immersed in excessively
burdensome and delicate situations such as far
off destinations away from their brothers.
Instead, it would be good that some opportune
form of common life be facilitated.
This period
of formation may be held in a suitable
residence established for this purpose (House of
Clerics) or in a place which may constitute a
precise and serene point for all priests during
their early pastoral experiences.
This will
facilitate conversation and meeting with the
Bishop and with one's brothers, common prayers
(Liturgy of the Hours, Eucharistic adoration,
Holy Rosary, etc.), exchange of experiences,
mutual encouragement, and the start of good
relations of friendship.
It would be convenient
for the Bishop to introduce new priests in the
beginning of their ministry to priests of
exemplary life and pastoral zeal.
Notwithstanding
the often critical pastoral needs, the first
assignment must respond, above all, to the need
of setting the young priests on the right road.
The sacrifice of a year may then bear fruit
for a long time in the future.
It is not
superfluous to underline the fact that this
year, both delicate and valuable must favour the
full growth of a rapport between the priest and
his Bishop which, initiated in the seminary,
ought to become a true father and son
relationship.
In what refers to the intellectual
aspect, this year must not be filled with
learning new material but rather involve a deep
assimilation of all that was studied in the
institutional courses so as to favour the
formation of a mentality capable of appreciating
the details in the light of God's design.[241]
In this context, there may be properly organized
lessons and seminars on the practice of
confession, liturgy, catechetics and preaching,
canon law, spirituality of priests, lay people
and religious, social doctrine, communication and
its means, a knowledge of sects and new
religious trends.
In practice, the work of
synthesis must constitute the path on which the
pastoral year is directed.
Every element must
correspond to the fundamental aim of maturing in
the spiritual life.
The success of the pastoral
year is in any case always conditioned by the
daily personal effort of the one concerned to
seek sanctity and to use the means of
sanctification which have helped him since his
seminary days.
Among other factors that may cause discouragement
in the souls of pastors are the danger of
routine, physical exhaustion due to overwork,
psychological fatigue caused by having to
struggle against misunderstanding, prejudice, going
against organized forces that tend to give the
impression that the priests of today belong to
a culturally obsolete minority .
Notwithstanding
pastoral urgency, and precisely to face up to
these problems adequately, priests must be
provided with time, as much as reasonably
possible, so as to facilitate longer periods
spent with the Lord Jesus, thus recovering
strength and courage to continue the road to
holiness.
To respond to this particular demand,
in many Dioceses various initiatives have already
been tested--often with promising results.
These
results are valid and may be taken into
consideration, despite the difficulties that may
be encountered in some areas where the scarcity
of priests is more acutely felt.
For this
purpose, monasteries, sanctuaries or other places
of spirituality, which are far from the main
urban centres, may lend a helping hand in
sparing the priest from direct pastoral
responsibilities.
In some cases, it may be
useful to employ this time for study or
updating oneself in the sacred sciences, yet the
primary goal of strengthening spiritual and
apostolic life must not be forgotten.
In any
case, the danger of considering the sabbatical
period as vacation time or claiming it as a
right should be avoided.
A "House for Clerics" is to be desired when
possible, for holding the above-mentioned
formative encounters and also as a reference
place for other various circumstances.
Such a
house should offer all the organizational
structure which will make it comfortable and
attractive.
Where they do not yet exist but
necessity suggests it, it is advisable to create
either on a national or regional level,
structures suitable for the physical,
psychological, and spiritual recovery of priests
in special need.
As the long spiritual experience of the Church
shows, retreats and recollections are suitable
and effective instruments for an adequate
permanent formation of priests.
These still maintain their necessity and relevance.
Against a
practice that tends to empty man of everything
that is interior, the priest must find God
inside himself, taking advantage of spiritual
pauses in order to immerse himself in meditation
and in prayer.
For this reason, canonical
legislation has established that clerics: "are
obliged to make spiritual retreats, in accordance
with the provisions of particular law".[242]
The
two most usual modes which may be prescribed by
the Bishop in his own Diocese are the day of
recollection (possibly monthly) and the annual
Retreat.
It is fitting that the Bishop plan and
organize the retreats and recollections in such
a way that each priest has the possibility of
choosing those retreats, usually done within or
outside of his Diocese, given by exemplary
priests or by a religious institution especially
experienced for their charisma in spiritual
formation, or within monasteries.
Organizing a
special retreat for priests ordained in recent
years is also advisable, in which the Bishop
himself may actively participate.[243]
During such
encounters, it is important to focus on
spiritual themes, offer long periods of silence
and prayer, and to take special care in the
celebration of the liturgy, the Sacrament of
Penance, Eucharistic adoration, spiritual direction
and acts of veneration and cult to the Blessed
Virgin Mary.
To give greater importance to the
efficacy of these means of formation, the Bishop
may duly name a priest to take charge of
organizing the times and the way of conducting
them.
In each case, it is necessary that days
of recollection and especially annual spiritual
retreats be seen as times of prayer and not as
courses of theological-pastoral updating.
Recognizing the difficulties
that permanent formation usually encounters, above
all due to the multiple and burdensome tasks
that priests have, it must be said that all
these difficulties are surmountable if they are
carried out responsibly.
To be in keeping with
the level of circumstances and confront the
demands of the urgent work of evangelization, a
courageous action of pastoral government must be
undertaken which is designed to take care of
priests in a very particular way.
It is
necessary that the Bishops demand, with the
force of charity, that their priests be generous
in following the legitimate dispositions made in
this matter.
The existence of a "plan of
permanent formation" requires that this be not
only thought of or planned but also carried
out.
In this regard a clear work structure is
called for: with to carry them out.
It is the priest
himself who is the person primarily responsible
for ongoing formation.
In reality, this duty of
being faithful to the gift of God and to the
dynamism of daily conversion falls upon each
priest.[244]
Such a duty is derived from the
fact that no one can take the place of the
priest in watching over himself (cf 1 Tim
4:16).
In fact, by participating in the unique
priesthood of Christ, he is called by his
irrepeatable vocation to reveal and exercise the
extraordinary richness of Grace which he has
received.
On the other hand, the conditions and
situations of life of every single priest are
such that, even from the merely human point of
view, he must involve himself in his own
formation, in a manner which takes advantage of
his own capacities and possibilities.
He,
therefore, should participate actively in the
formative encounters, making his own contribution
based on his capacities and specific talents and
will strive to furnish himself with books and
magazines with sound doctrine and of proven
utility, for his spiritual life and the fruitful
development of his ministry.
Among his reading
material, the primary place must be given to
Sacred Scripture; and then the writings of the
Fathers, classical and modern spiritual Masters,
and the Documents of the Magisterium, which
constitute the authoritative and updated source
of permanent formation.
Priests should study them
and deepen their understanding of them (directly
and personally) in order to adequately present
them to the lay faithful.
In all the aspects of priestly existence
there appear particular bonds of apostolic
charity, of ministry and of fraternity,[245]
which serve as the foundation of the reciprocal
help that priests give each other.[246]
It is
to be hoped that cooperation among all priests
should grow and develop as regards their
spiritual and human life, as well as their
ministerial service.
The help which must be
given to priests in this field can find support
in the different priestly associations which tend
to form a truly diocesan spirituality.
This
regards those associations whose "statutes are
recognised by the competent authority and which,
by a suitable and well tried rule of life and
by fraternal support, promote holiness in the
exercise of their ministry and foster the unity
of the clergy with one another and with their
Bishop".[247]
In this perspective, the right of
every diocesan priest to plan his own spiritual
life must be respected with great care,
obviously in keeping with the characteristics of
his own vocation and the obligations that derive
from it.
The work that these associations and
other approved movements carry out for priests,
is held in high esteem by the Church[248] who
recognizes this as a sign of the of vitality
with which the Holy Spirit continually renews
her.
However ample and arduous
the work with that portion of the People of
God entrusted to him may be, the Bishop must
observe a very special diligence in all that
refers to the permanent formation of his
priests.[249]
In fact, a special relationship
exists between them and the Bishop, due to "the
fact that priests receive their priesthood from
him and share his pastoral solicitude for the
People of God".[250]
Thus it also constitutes a
specific responsibility of the Bishop in the
area of priestly formation.
Such responsibility
is expressed both in that which concerns the
individual priest, for whom the formation must
be as personalized as possible, and in that
which concerns the formation of all the priests
who make up the diocesan presbyterium.
In this
sense, the Bishop will never fail to foster
communication and communion among priests, taking
particular care, to guard and promote the true
nature of their ongoing formation, to educate
their consciences regarding its necessity and
importance, and finally, to plan the necessary
structure and appropriate persons to carry it
out.[251]
In providing for the formation of his
priests, the Bishop must be involved in his own
personal and permanent formation.
Experience
teaches that the more the Bishop is bent on
his own formation and convinced of its primary
importance, the more he will know how to
encourage and sustain that of his clergy.
In
this delicate work the Bishop, while performing
an irreplaceable and undelegatable role, will
know how to seek the collaboration of the
council of priests, for it is an organism
which, by its nature and purpose, is a suitable
aid, especially in certain tasks such as that
of drawing up the plan of formation.
Every
Bishop, then, will feel himself supported and
helped in his task by his brothers in the
Episcopate, united in the Conference.[252]
No formation is
possible without both the person who must be
formed and the subject who forms: the director.
The quality and the effectiveness of a plan of
formation will depend partially on the
organization, and principally on the directors.
It is obvious that the responsibility of the
Bishop is even more significant with regards to
their formation.
It is necessary, therefore, that
the Bishop himself name a "group of directors"
and that these persons be selected among those
priests who are highly qualified and esteemed
due to their background and their human,
spiritual, cultural and pastoral maturity.
In
fact, the directors must be, above all, men of
prayer: teachers with a strong supernatural
outlook, a profound spiritual life, of exemplary
conduct, with adequate experience in the priestly
ministry, capable of consolidating the priest's
spiritual demands with those properly human and
like the Fathers of the Church and great saints
of all times.
They may also be chosen from
among the members of the seminary, centres or
academic institutions approved by the
ecclesiastical authority, including those
institutions whose charism concerns the life and
spirituality of priests.
In any case, doctrinal
orthodoxy and faithfulness to the ecclesiastical
disciplines must be guaranteed.
Moreover, the
directors must be trustworthy collaborators of
the Bishop who stands ultimately responsible for
the formation of his most valuable collaborators.
It is also important to create a and
implementing, whose task it is to help the
Bishop to set the topics to be considered each
year in any of the areas of ongoing formation;
to prepare the necessary aids; design the
courses, sessions, meetings, and retreats; and
organize the calendar properly so as to foresee
the absences and replacements for priests.
The
expert advice of some specialists in specific
fields may also be sought.
Whereas one group of
directors is sufficient, various committees for
planning and implementing the work can be
established when needed.
With regard to joint activities, by
common agreement between various particular
churches, whether on a national or regional
level (through the respective Episcopal
conferences), or principally between neighbouring
or adjacent Dioceses, the organization of
different means of permanent formation and their
specific contents can be set.
Thus, for example,
the interdiocesan structures such as schools and
institutes of theology and pastoral care,
entities or associations committed to the
formation of priests can be utilized when
suitable.
Such combination of resources, aside
from promoting an authentic communion between
particular churches, may offer to all the most
qualified and stimulating possibilities for
ongoing formation.[253]
Furthermore,
institutes of study and research centres of
spirituality, like monasteries of exemplary
observance, and shrines, constitute many reference
points for theological and pastoral updating,
oases of silence, prayer, sacramental confession
and spiritual direction, healthy rest including
physical relaxation, and moments of priestly
fraternity.
In this way also, the religious
families may collaborate in the permanent
formation of priests as well as contributing to
the renewal of the clergy required by the new
evangelization of the Third Millennium.
Priests must be eager to find those conditions
of life and ministry which permit them to put
into practice those ideals learned during their
formation period in the seminary.[254]
These
first years of priesthood, which make up a
necessary confirmation of the initial formation
following the first difficult contact with
reality, are the most decisive for the future.
These years, therefore, require a harmonious
maturity in order to face difficult moments with
faith and courage.
For this reason, the young
priests must benefit from a personal relationship
with their own Bishop and with a wise spiritual
father and from times of rest, of meditation
and monthly recollection.
Keeping in mind what
has already been said concerning the pastoral
year, it is necessary to organize, in the first
years of priesthood, annual meetings in which
appropriate themes in theology, law, spirituality
and culture are studied and dealt with in
greater depth, as well as those special sessions
dedicated to problems in morality, pastoral care
and liturgy.
Such meetings may also serve as
occasions to renew the faculty of confession in
the way it is established by the Code of Canon
Law and by the Bishop.[255]
It should be
beneficial also that during these days,
fraternity between the young priests and also
with the more experienced ones be encouraged,
allowing the exchange of experiences, greater
friendship and the refined evangelical practice
of fraternal correction.
Finally, it is essential
for the young clergy to grow in a spiritual
environment of genuine and refined fraternity,
manifested in concern for one another, including
their physical health and other material aspects
of life.
After a certain number of years of ministry,
priests acquire a solid experience and the great
merit of having spent all their efforts in
extending the Kingdom of God through daily work.
This group of priests constitutes a great
spiritual and pastoral resource.
They need
They also need to reflect on:
pastoral methods in the light of essentials, the
communion among priests of the presbyterate,
friendship with the Bishop, surmounting any sense
of exhaustion, frustration and solitude and,
finally, rediscovering the font of priestly
spirituality.[256]
It is therefore important that
these priests benefit from special and thorough
sessions of formation in which, apart from
pastoral and theological subjects, all other
psychological and emotional difficulties that may
arise in that period are examined.
It is
advisable that in such meetings, not only the
Bishop take part, but also those experts who
can give a sound and valid contribution to the
solutions of the problems mentioned above.
The elderly priests or those
advanced in years who merit special
consideration, enter in the vital circle of
ongoing formation, not so much regarding,
thorough study and discussion of cultural
subjects, but rather "the calm and reassuring
confirmation of the part which they are still
called to play in the presbyterate".[257]
Besides
the formation organized for the middle-aged
priests, they can benefit appropriately from
special periods and workshops to go deeper into
the contemplative sense of the priest's life, in
order to rediscover and love the doctrinal
wealth of what they have already studied and to
feel useful, as indeed they are.
They can be
involved in suitable ways in true and proper
ministry especially as expert confessors and
spiritual directors.
In particular, they can
share with others their own experiences, and
encourage, welcome, listen and convey serenity to
them.
They can also be available whenever they
are asked to "become effective teachers and
mentors of other priests".[258]
Independently of age,
priests may find themselves in "a condition of
physical weakness or moral fatigue".[259]
They
contribute in an eminent way to the work of
redemption offering their sufferings and giving
"testimony by virtue of their union with the
suffering Christ and with so many other brothers
and sisters in the Church who are sharing in
the Lord's Passion".[260]
For priests in these
conditions ongoing formation must offer stimuli
to "continue their service to the Church in a
serene and vigorous way",[261] to be eloquent
signs of the primacy of over of over and
of over
In this way they can live the
experience of St. Paul: "I now rejoice in my
sufferings for you and fill up those things
that are wanting of the sufferings of Christ,
in my flesh, for his body, which is the
Church" (Col 1:24).
The Bishop and his brothers
must never fail to make periodic visits to
those brothers who are ill, who can be informed
about events in the Diocese, in a way that
makes them feel like active members of the
clergy and of the Universal Church, which builds
upon their sufferings.
Those priests, close to
concluding their days on earth spent in the
service of God and for the salvation of their
brothers, must be given particular and
affectionate care.
The continual consolation of
the faith and the prompt administration of the
sacraments is followed by suffrages of the
entire clergy.
The
priest can experience a sense of solitude at
any age and situation.[262]
Far from
understanding this as a of psychological
isolation, it could be altogether normal and a
consequence of the sincere efforts to follow the
gospel, and as such constitutes a valuable
dimension of his own life.
In some cases,
however, it may be due to special difficulties
such as
He should not draw a bitter
sense of frustration from it, which would be
deleterious.
Nevertheless, even these moments of
difficulties may become, with the help of the
Lord, privileged occasions in which to grow on
the road to sanctity and apostolate. In these
occasions, in fact, the priest may discover that
"there is a solitude filled with the presence
of the Lord".[263]
Obviously, this must not make
the Bishop and the entire clergy forget the
grave responsibility in avoiding every loneliness
that stems out of negligence in the communion
among priests.
70. A Continuous Task
71. Instruments of Sanctification
72. It Must be Imparted by the Church
73. It Must be Ongoing
74. It Must be Complete
75. Human Formation
76. Spiritual Formation
77. Intellectual Formation
78. Pastoral Formation
79. It must be Systematic
80. It must be Personalized
ORGANIZATION
81. Priestly Encounters
82. Pastoral Year
MEANS
83. "Sabbatical" Periods
84. House for Clerics
85. Retreats and Recollections
86. The Need for Programming
THOSE RESPONSIBLE
87. The Priest
88. Brotherly Assistance
89. The Bishop
90. Formation of Directors
91. Collaboration between Churches
92. Collaboration with Academic and Spirituality Centres
SPECIFIC NEEDS OF CERTAIN AGE GROUPS AND SPECIAL
SITUATIONS
93. First Years of Priesthood
94. After a Certain Number of Years
95. Advanced Age
96. Priests in Special Situations
97. Solitude of the Priests