|
1
|
- Priestly Identity and Formation
|
|
2
|
|
|
3
|
- Unity of Action and Intention
- Bring together the “awesome” and the “mundane”
- Interiorize and integrate the values and ideals we bring
- Focus on prayer and take it more seriously
- Acquire the Heart of Jesus; His feelings, thoughts
- Celibate chastity is for the Glory of God
- Take care of mind and body
- Ongoing formation as a diocesan priest
- Develop interior life
- Holy friendships
|
|
4
|
- The identity of such a man may be described as one who makes a gift of
himself and is able to receive the gift of others.
- The candidate should possess the affective ability to lead in the style
of Jesus, the Good Shepherd.
|
|
5
|
- Communion and the Virtues
- Communion and the Capacity to Relate
- Communion and Authentic Freedom
- Communion and Obedience
- Communion and Simplicity
- Communion and Chaste Celibacy
|
|
6
|
- Brief Reflection
- Where are you doing well?
- What are 2 or 3 of the biggest areas you need to work on?
- What do you think will help you?
|
|
7
|
- nature and vocation of the human person
- made in the image and likeness of God, a communio personarum, formed in
freedom and love
- Remove the obstacles to human freedom which inhibit authentic communion,
such as duress, anxiety, habit and other psychological and social
factors.
|
|
8
|
- A knowledge of and growth in the moral virtues
- mastery of the will
- mastery over himself
- a greater facility in choosing the good (CCC 1803)
|
|
9
|
- The formation in the virtues contributes to a proper ordering of the
passions, the movements of the sensitive appetite that incline one to
act or not to act in the face of good or evil.
|
|
10
|
- the qualities (virtues) of truthfulness, respect for others, justice,
integrity, affability, generosity, kindness, courtesy, and prudence.
- good self-knowledge, self-discipline, and self-mastery, including
emotional self-control.
|
|
11
|
- In order to be a “man of communion” the candidate must “not be arrogant,
or quarrelsome, but affable, hospitable, sincere in his words and heart,
prudent and discreet, generous and ready to serve, capable of opening
himself up to clear and brotherly relationships and of encouraging the
same in others, and quick to understand, forgive and console.”
|
|
12
|
- He must also have a correct sense of justice and a lover of the
truth. He must be able to be
loyal, to respect every person, to be genuinely compassionate, and to be
balanced in judgment and behavior.
- PDV, #43.
|
|
13
|
- A seminarian who successfully pursues formation in the capacity to
relate will relate to others in a positive manner and will be able to
get along with others and work with them in community.
- He will be able to demonstrate skills for leadership and collaboration
with others.
- He will be a man engaged in the life of the community.
|
|
14
|
- Freedom is the capacity for self-giving.
- The authenticity of the living out of one’s vocation to communion
depends upon the capacity for self-gift.
- Thus, formation as a man of communion is also a formation in authentic
human freedom.
|
|
15
|
- Clear signs of authentic freedom include prudence, acceptance of
responsibility, acceptance of ascetical simplicity, respect for truth
and legitimate authority.
- Freedom demonstrated by
- self-mastery and self-control
- capacity to receive and integrate constructive criticism
|
|
16
|
- The obedience of the priest is made specific in the context of ecclesial
communion.
- The promise of obedience they make to the bishop at the moment of
ordination and the kiss of peace from him at the end of the ordination
liturgy mean that the bishop considers them his co-workers, his sons,
his brothers and his friends, and that they in return owe him love and
obedience. (CCC 1567)
|
|
17
|
- Candidates should demonstrate a spirit of joyful trust, open dialogue,
and generous cooperation with those in authority.
- The willingness to cooperate and to be held accountable are signs of
maturity in obedience.
|
|
18
|
- Docility to direction and whole-hearted compliance with the seminary’s
policies and programs are essential.
- As a result of human formation the seminarian will have mature respect
for those in authority in the Church, especially his ordinary and the
Holy Father.
- He will be able to cooperate with those in authority.
|
|
19
|
- a healthy asceticism demonstrated by the appropriate stewardship of
resources and the avoidance of extravagance
- capable of witnessing to poverty with a simple and austere lifestyle,
having learned the generous renunciation of superfluous things
|
|
20
|
- honesty and integrity in the administration of the goods of the
community.
- committed to an equitable distribution of goods among his fellow
seminarians
- a respect for the common use of goods.
|
|
21
|
- willingness to stand in solidarity with those who pursue justice in
society and with those who are most at risk, especially the unborn, the
sick and disabled, and the elderly.
- understand and discern the realities involved in the economic and social
aspects of life and to promote the preferential option for the poor
[PDV, 30.]
|
|
22
|
- The gateway to communion is self-gift in love
- Affective maturity is indispensable for the person called to celibacy.
- This maturity is marked by the integrity of the person and the
integrality of the gift of self.
|
|
23
|
- Affective maturity is marked by
- prudence in relationships,
- an ability to renounce anything that is a threat to chastity,
- vigilance over body and spirit,
- and a capacity for esteem in interpersonal relationships between men
and women.
- “a strong, lively and personal love for Jesus Christ.”
|
|
24
|
- The seminarian will demonstrate affective maturity and healthy
psychosexual development.
- He will be clear in his sexual identity and will be able to maintain
appropriate boundaries in relationships.
- He will have an ability to maintain wholesome friendships.
|
|
25
|
- Brief Reflection
- Where are you doing well?
- What are 2 or 3 of the biggest areas you need to work on?
- What do you think will help you?
|
Notes
