DECREE
ON PRIESTLY TRAINING
OPTATAM TOTIUS
PROCLAIMED BY HIS HOLINESS
POPE PAUL VI
ON OCTOBER 28, 1965
OPTATAM TOTIUS
PROCLAIMED BY HIS HOLINESS
POPE PAUL VI
ON OCTOBER 28, 1965
Animated by the spirit of Christ,
this sacred synod is fully aware that the desired renewal of the whole Church
depends to a great extent on the ministry of its priests. It proclaims the
extreme importance of priestly training and lays down certain basic principles
by which those regulations may be strengthened which long use has shown to be
sound and by which those new elements can be added which correspond to the
constitutions and decrees of this sacred council and to the changed conditions
of our times. Because of the very unity of the Catholic priesthood this priestly
formation is necessary for all priests, diocesan and religious and of every
rite. Wherefore, while these prescriptions directly concern the diocesan
clergy, they are to be appropriately adapted to all.
I.
THE
PROGRAM OF PRIESTLY TRAINING TO BE UNDERTAKEN BY EACH COUNTRY
1. Since only general laws can be
made where there exists a wide variety of nations and regions, a special
"program of priestly training" is to be undertaken by each country or
rite. It must be set up by the episcopal conferences, revised from time to time
and approved by the Apostolic See. In this way will the universal laws be
adapted to the particular circumstances of the times and localities so that the
priestly training will always be in tune with the pastoral needs of those regions
in which the ministry is to be exercised.
II.
THE
URGENT FOSTERING OF PRIESTLY VOCATIONS
2. The duty of fostering vocations
pertains to the whole Christian community, which should exercise it above all
by a fully Christian life. The principal contributors to this are the families
which, animated by the spirit of faith and love and by the sense of duty,
become a kind of initial seminary, and the parishes in whose rich life the
young people take part. Teachers and all those who are in any way in charge of
the training of boys and young men, especially Catholic associations, should
carefully guide the young people entrusted to them so that these will recognize
and freely accept a divine vocation. All priests especially are to manifest an
apostolic zeal in fostering vocations and are to attract the interest of youths
to the priesthood by their own life lived in a humble and industrious manner
and in a happy spirit as well as by mutual priestly charity and fraternal
sharing of labor.
Bishops on the other hand are to
encourage their flock to promote vocations and should be concerned with
coordinating all forces in a united effort to this end. As fathers, moreover,
they must assist without stint those whom they have judged to be called to the
Lord's work.
The effective union of the whole
people of God in fostering vocations is the proper response to the action of
Divine Providence which confers the fitting gifts on those men divinely chosen
to participate in the hierarchical priesthood of Christ and helps them by His
grace. Moreover, this same Providence charges the legitimate ministers of the
Church to call forward and to consecrate with the sign of the Holy Spirit to
the worship of God and to the service of the Church those candidates whose
fitness has been acknowledged and who have sought so great an office with the
right intention and with full freedom.
The sacred synod commends first of
all the traditional means of common effort, such as urgent prayer, Christian
penance and a constantly more intensive training of the faithful by preaching,
by catechetical instructions or by the many media of social communication that
will show forth the need, the nature and the importance of the priestly
vocation. The synod moreover orders that the entire pastoral activity of
fostering vocations be methodically and coherently planned and, with equal
prudence and zeal, fostered by those organizations for promoting vocations
which, in accord with the appropriate pontifical documents, have already been
or will be set up in the territory of individual dioceses, regions or
countries. Also, no opportune aids are to be overlooked which modern
Psychological and sociological research has brought to light.
The work of fostering vocations
should, in a spirit of openness, transcend the limits of individual dioceses,
countries, religious families and rites. Looking to the needs of the universal
Church, it should provide aid particularly for those regions in which workers
for the Lord's vineyard are being requested more urgently.
3. In minor seminaries erected to
develop the seeds of vocations, the students should be prepared by special
religious formation, particularly through appropriate spiritual direction, to
follow Christ the Redeemer with generosity of spirit and purity of heart. Under
the fatherly direction of the superiors, and with the proper cooperation of the
parents, their daily routine should be in accord with the age, the character
and the stage of development of adolescence and fully adapted to the norms of a
healthy psychology. Nor should the fitting opportunity be lacking for social
and cultural contacts and for contact with one's own family. Moreover, whatever
is decreed in the following paragraphs about major seminaries is also to be
adapted to the minor seminary to the extent that it is in accord with its
purpose and structure. Also, studies undertaken by the students should be so
arranged that they can easily continue them elsewhere should they choose a
different state of life.
With equal concern the seeds of
vocations among adolescents and young men are also to be fostered in those
special institutes which, in accord with the local circumstances, serve the
purpose of a minor seminary as well as among those who are trained in other
schools or by other educational means. Finally, those institutions and other
schools initiated for those with a belated vocation are to be carefully
developed.
III.
THE
SETTING UP OF MAJOR SEMINARIES
4. Major seminaries are necessary
for priestly formation. Here the entire training of the students should be
oriented to the formation of true shepherds of souls after the model of our
Lord Jesus Christ, teacher, priest and shepherd. They are therefore to be
prepared for the ministry of the word: that they might understand ever more
perfectly the revealed word of God; that, meditating on it they might possess
it more firmly, and that they might express it in words and in example; for the
ministry of worship and of sanctification: that through their prayers and their
carrying out of the sacred liturgical celebrations they might perfect the work
oœ salvation through the Eucharistic sacrifice and the sacraments; for the
ministry of the parish: that they might know how to make Christ present to men,
Him who did not "come to be served but to serve and to give His life as a
ransom for many" (Mark 10:45; cf. John 13:12-17), and that, having become
the servants of all, they might win over all the more (cf. 1 Cor. 9:19).
Therefore, all the forms of
training, spiritual, intellectual, disciplinary, are to be ordered with
concerted effort towards this pastoral end, and to attain it all the
administrators and teachers are to work zealously and harmoniously together,
faithfully obedient to the authority of the bishop.
5. Since the training of students
depends both on wise laws and, most of all, on qualified educators, the
administrators and teachers of seminaries are to be selected from the best men,
and are to be carefully prepared in sound doctrine, suitable pastoral
experience and special spiritual and pedagogical training. Institutes,
therefore, should be set up to attain this end. Or at least courses are to be
arranged with a proper program, and the meetings of seminary directors are to
take place at specified times.
Administrators, however, and
teachers must be keenly aware of how much the success of the students'
formation depends on their manner of thinking and acting. Under the rector's
leadership they are to form a very closely knit community both in spirit and in
activity and they are to constitute among themselves and with the students that
kind of family that will answer to the Lord's prayer "That they be
one" (cf. John 17:11) and that will develop in the students a deep joy in
their own vocation. The bishop, on the other hand, should, with a constant and loving
solicitude, encourage those who labor in the seminary and prove himself a true
father in Christ to the students themselves. Finally, all priests are to look
on the seminary as the heart of the diocese and are to offer willingly their
own helpful service.
6. With watchful concern for the age
of each and for his stage of progress, an inquiry should be made into the
candidate's proper intention and freedom of choice, into his spiritual, moral
and intellectual qualifications, into his appropriate physical and psychic
health-taking into consideration also possible hereditary deficiencies. Also to
be considered is the ability of the candidate to bear the priestly burdens and
exercise the pastoral offices.
In the entire process of selecting
and testing students, however, a due firmness is to be adopted, even if a
deplorable lack of priests should exist, since God will not allow His Church to
want for ministers if those who are worthy are promoted and those not qualified
are, at an early date, guided in a fatherly way to undertake other tasks. The
latter should also be given sufficient direction so that, conscious of their
vocation as Christians, they might eagerly embrace the lay apostolate.
7. Where individual dioceses are
unable to institute their own seminaries properly, seminaries for many dioceses
or for an entire region or for a country are to be set up and developed, so
that the sound training of the students, which must be considered the supreme
law in this matter, can be taken care of in a more effective manner. These
seminaries, if they are regional or national, are to be regulated according to
directives set down by the bishops concerned and approved by the Apostolic See.
In these seminaries, however, where
there are many students, while retaining a unity of direction and of scientific
training, the students should be conveniently divided into smaller groups so
that a better provision is had for the personal formation of each.
IV.
THE
CAREFUL DEVELOPMENT OF THE SPIRITUAL TRAINING
8. The spiritual training should be
closely connected with the doctrinal and pastoral, and, with the special help
of the spiritual director, should be imparted in such a way that the students
might learn to live in an intimate and unceasing union with the Father through
His Son Jesus Christ in the Holy Spirit. Conformed to Christ the Priest through
their sacred ordination they should be accustomed to adhere to Him as friends,
in an intimate companionship, their whole life through. They should so live His
paschal mystery themselves that they can initiate into it the flock committed
to them. They should be taught to seek Christ in the faithful meditation on
God's word, in the active participation in the sacred mysteries of the Church,
especially in the Eucharist and in the divine office, in the bishop who sends
them and in the people to whom they are sent, especially the poor, the
children, the sick, the sinners and the unbelievers. They should love and
venerate with a filial trust the most blessed Virgin Mary, who was given as mother
to the disciple by Christ Jesus as He was dying on the cross.
Those practices of piety that are
commended by the long usage of the Church should be zealously cultivated; but
care should be taken lest the spiritual formation consist in them alone or lest
it develop only a religious affectation. The students should learn to live
according to the Gospel ideal, to be strengthened in faith, hope and charity,
so that, in the exercise of these practices, they may acquire the spirit of
prayer, learn to defend and strengthen their vocation, obtain an increase of
other virtues and grow in the zeal to gain all men for Christ.
9. The students should be so
saturated with the mystery of the Church, especially as described by this
sacred synod, that, bound to the Vicar of Christ in a humble and trusting
charity and, once ordained priests, adhering to their own bishop as faithful
helpers and engaging in a common effort with their fellow-priests, they bear
witness to that unity that attracts men to Christ. They should learn to take
part with a generous heart in the life of the whole Church in accord with what
St. Augustine wrote: "to the extent that one loves the Church of Christ,
to that extent does he possess the Holy Spirit." The students should
understand most clearly that they are not destined for domination or for honors
but are given over totally to the service of God and to the pastoral ministry.
With a particular concern should they be so formed in priestly obedience, in a
simple way of life and in the spirit of self-denial that they are accustomed to
giving up willingly even those things which are permitted but are not
expedient, and to conform themselves to Christ crucified.
The students are to be made clearly
aware of the burdens they will be undertaking, and no problem of the priestly
life is to be concealed from them. This is to be done, however, not that they
should be almost solely concerned with the notion of danger in their future
labors, but rather that they might be more readily conformed to a spiritual
life that more than in any other way is actually strengthened by the very
pastoral work they do.
10. Students who follow the
venerable tradition of celibacy according to the holy and fixed laws of their
own rite are to be educated to this state with great care. For renouncing
thereby the companionship of marriage for the sake of the kingdom of heaven
(cf. Matt. 19:12), they embrace the Lord with an undivided love altogether
befitting the new covenant, bear witness to the resurrection of the world to
come (cf. Luke 20:36), and obtain a most suitable aid for the continual
exercise of that perfect charity whereby they can become all things to all men
in their priestly ministry. Let them deeply realize how gratefully that state
ought to be received, not, indeed, only as commanded by ecclesiastical law, but
as a precious gift of God for which they should humbly pray. Through the
inspiration and help of the grace of the Holy Spirit let them freely and
generously hasten to respond to this gift.
Students ought rightly to
acknowledge the duties and dignity of Christian matrimony, which is a sign of
the love between Christ and the Church. Let them recognize, however, the
surpassing excellence of virginity consecrated to Christ, so that with a
maturely deliberate and generous choice they may consecrate themselves to the
Lord by a complete gift of body and soul.
They are to be warned of the dangers
that threaten their chastity especially in present-day society. Aided by
suitable safeguards, both divine and human, let them learn to integrate their
renunciation of marriage in such a way that they may suffer in their lives and
work not only no harm from celibacy but rather acquire a deeper mastery of soul
and body and a fuller maturity, and more perfectly receive the blessedness
spoken of in the Gospel.
11. The norms of Christian education
are to be religiously observed and properly complemented by the newer findings
of sound psychology and pedagogy. Therefore, by a wisely planned training there
is also to be developed in the students a due human maturity. This will be made
especially evident in stability of mind, in an ability to make weighty
decisions, and in a sound evaluation of men and events. The students should be
accustomed to work properly at their own development. They are to be formed in
strength of character, and, in general, they are to learn to esteem those
virtues which are held in high regard by men and which recommend a minister of
Christ. Such virtues are sincerity of mind, a constant concern for justice, fidelity
to one's promises, refinement in manners, modesty in speech coupled with
charity.
The discipline of seminary life is
to be reckoned not only as a strong safeguard of community life and of charity
but also as a necessary part of the total whole training formation. For thereby
self- mastery is acquired, solid personal maturity is promoted, and the other
dispositions of mind are developed which very greatly aid the ordered and
fruitful activity of the Church. Seminary discipline should be so maintained, however,
that the students acquire an internal attitude whereby they accept the
authority of superiors from personal conviction, that is to say, from a motive
of conscience (cf. Rom. 13:5), and for supernatural reasons. The norms of
discipline are to be applied according to the age of the students so that they
themselves, as they gradually learn self-mastery, may become accustomed to use
freedom wisely, to act spontaneously and energetically, and to work together
harmoniously with their fellows and with the laity.
The whole pattern of seminary life,
permeated with a desire for piety and silence and a careful concern for mutual
help, must be so arranged that it provides, in a certain sense, an initiation
into the future life which the priest shall lead.
12. In order that the spiritual
training rest upon a more solid basis and that the students embrace their
vocation with a fully deliberate choice, it will be the prerogative of the
bishops to establish a fitting period of time for a more intense introduction to
the spiritual life. It will also be their charge to determine the opportuneness
of providing for a certain interruption in the studies or of establishing a
suitable introduction to pastoral work, in order that they may more
satisfactorily test the fitness of candidates for the priesthood. In accordance
with the conditions of individual regions it will also be the bishops'
responsibility to make a decision about extending the age beyond that demanded
at present by common law for the reception of sacred orders, and of
deliberating whether it be opportune to rule that students, at the end of their
course in theology, exercise the order of deacon for a fitting period of time
before being promoted to the priesthood.
V.
THE
REVISION OF ECCLESIASTICAL STUDIES
13. Before beginning specifically
ecclesiastical subjects, seminarians should be equipped with that humanistic
and scientific training which young men in their own countries are wont to have
as a foundation for higher studies. Moreover they are to acquire a knowledge of
Latin which will enable them to understand and make use of the sources of so
many sciences and of the documents of the Church. The study of the liturgical
language proper to each rite should be considered necessary; a suitable
knowledge of the languages of the Bible and of Tradition should be greatly
encouraged.
14. In revising ecclesiastical
studies the aim should first of all be that the philosophical and theological
disciplines be more suitably aligned and that they harmoniously work toward opening
more and more the minds of the students to the mystery of Christ. For it is
this mystery which affects the whole history of the human race, continually
influences the Church, and is especially at work in the priestly ministry.
That this vision be communicated to
the students from the outset of their training, ecclesiastical studies are to
be begun with an introductory course which should last for an appropriate
length of time. In this initiation to ecclesiastical studies the mystery of
salvation should be so proposed that the students perceive the meaning, order,
and pastoral end of their studies. At the same time they should be helped to
establish and penetrate their own entire lives with faith and be strengthened
in embracing their vocation with a personal dedication and a joyful heart.
15. The philosophical disciplines
are to be taught in such a way that the students are first of all led to
acquire a solid and coherent knowledge of man, the world, and of God, relying
on a philosophical patrimony which is perennially valid and taking into account
the philosophical investigations of later ages. This is especially true of
those investigations which exercise a greater influence in their own nations.
Account should also be taken of the more recent progress of the sciences. The
net result should be that the students, correctly understanding the
characteristics of the contemporary mind, will be duly prepared for dialogue
with men of their time.
The history of philosophy should be
so taught that the students, while reaching the ultimate principles of the
various systems, will hold on to what is proven to be true therein and will be
able to detect the roots of errors and to refute them.
In the very manner of teaching there
should be stirred up in the students a love of rigorously searching for the
truth and of maintaining and demonstrating it, together with an honest
recognition of the limits of human knowledge. Attention must be carefully drawn
to the necessary connection between philosophy and the true problems of life,
as well as the questions which preoccupy the minds of the students. Likewise
students should be helped to perceive the links between the subject-matter of
philosophy and the mysteries of salvation which are considered in theology
under the higher light of faith.
16. The theological disciplines, in
the light of faith and under the guidance of the magisterium of the Church,
should be so taught that the students will correctly draw out Catholic doctrine
from divine revelation, profoundly penetrate it, make it the food of their own
spiritual lives, and be enabled to proclaim, explain, and protect it in their
priestly ministry.
The students are to be formed with
particular care in the study of the Bible, which ought to be, as it were, the
soul of all theology. After a suitable introduction they are to be initiated
carefully into the method of exegesis; and they are to see the great themes of
divine revelation and to receive from their daily reading of and meditating on
the sacred books inspiration and nourishment.
Dogmatic theology should be so
arranged that these biblical themes are proposed first of all. Next there
should be opened up to the students what the Fathers of the Eastern and Western
Church have contributed to the faithful transmission and development of the
individual truths of revelation. The further history of dogma should also be
presented, account being taken of its relation to the general history of the
Church. Next, in order that they may illumine the mysteries of salvation as
completely as possible, the students should learn to penetrate them more deeply
with the help of speculation, under the guidance of St. Thomas, and to perceive
their interconnections. They should be taught to recognize these same mysteries
as present and working in liturgical actions and in the entire life of the
Church. They should learn to seek the solutions to human problems under the
light of revelation, to apply the eternal truths of revelation to the
changeable conditions of human affairs and to communicate them in a way suited
to men of our day.
Likewise let the other theological
disciplines be renewed through a more living contact with the mystery of Christ
and the history of salvation. Special care must be given to the perfecting of
moral theology. Its scientific exposition, nourished more on the teaching of
the Bible, should shed light on the loftiness of the calling of the faithful in
Christ and the obligation that is theirs of bearing fruit in charity for the
life of the world. Similarly the teaching of canon law and of Church history
should take into account the mystery of the Church, according to the dogmatic
constitution "De Ecclesia" promulgated by this sacred synod. Sacred
liturgy, which is to be considered as the primary and indispensable source of
the truly Christian spirit, should be taught according to the mind of articles
15 and 16 of the Constitution on the Sacred Liturgy.
The circumstances of various regions
being duly considered, students are to be brought to a fuller understanding of
the churches and ecclesial communities separated from the Apostolic Roman See,
so that they may be able to contribute to the work of re- establishing unity
among all Christians according to the prescriptions of this holy synod.
Let them also be introduced to a knowledge
of other religions which are more widespread in individual regions, so that
they may acknowledge more correctly what truth and goodness these religions, in
God's providence, possess, and so that they may learn to refute their errors
and be able to communicate the full light of truth to those who do not have it.
17. But since doctrinal training
ought to tend not to a mere communication of ideas but to a true and intimate
formation of the students, teaching methods are to be revised both as regards lectures,
discussions, and seminars and also the development of study on the part of the
students, whether done privately or in small groups. Unity and soundness of the
entire training is carefully to be provided for by avoiding an excessive
multiplication of courses and lectures and by the omission of those questions
which scarcely retain any importance or which ought to be referred to higher
academic studies.
18. It will be the bishops' concern
that young men suited by temperament, virtue, and ability be sent to special
institutes faculties, or universities so that priests may be trained at a
higher scientific level in the sacred sciences and in other fields which may be
judged opportune. Thus they will be able to meet the various needs of the
apostolate. The spiritual and pastoral training of these men, however,
especially if they are not yet ordained as priests, is in no way to be
neglected.
VI.
THE
PROMOTION OF STRICTLY PASTORAL TRAINING
19. That pastoral concern which
ought to permeate thoroughly the entire training of the students also demands
that they be diligently instructed in those matters which are particularly
linked to the sacred ministry, especially in catechesis and preaching, in
liturgical worship and the administration of the sacraments, in works of
charity, in assisting the erring and the unbelieving, and in the other pastoral
functions. They are to be carefully instructed in the art of directing souls,
whereby they will be able to bring all the sons of the Church first of all to a
fully conscious and apostolic Christian life and to the fulfillment of the
duties of their state of life. Let them learn to help, with equal solicitude,
religious men and women that they may persevere in the grace of their vocations
and may make progress according to the spirit of their various Institutes.
In general, those capabilities are
to be developed in the students which especially contribute to dialogue with
men, such as the ability to listen to others and to open their hearts and minds
in the spirit of charity to the various circumstances and needs of men.
20. They should also be taught to
use the aids which the disciplines of pedagogy, psychology, and sociology can
provide, according to correct methodology and the norms of ecclesiastical
authority. Likewise, let them be properly instructed in inspiring and fostering
the apostolic activity of the laity and in promoting the various and more
effective forms of the apostolate. Let them also be imbued with that truly
Catholic spirit which will accustom them to transcend the limits of their own
diocese, nation, or rite, and to help the needs of the whole Church, prepared
in spirit to preach the Gospel everywhere.
But since it is necessary for the
students to learn the art of exercising the apostolate not only theoretically
but also practically, and to be able to act both on their own responsibility
and in harmonious conjunction with others, they should be initiated into
pastoral work, both during their course of studies and also during the time of
vacations, by opportune practical projects. These should be carried out in
accordance with the age of the students and local conditions, and with the
prudent judgment of the bishops, methodically and under the leadership of men
skilled in pastoral work, the surpassing power of supernatural means being
always remembered.
VII.
TRAINING
TO BE ACHIEVED AFTER THE COURSE OF STUDIES
21. Since priestly training, because
of the circumstances particularly of contemporary society, must be pursued and
perfected even after the completion of the course of studies in seminaries, it
will be the responsibility of episcopal conferences in individual nations to
employ suitable means to this end. Such would be pastoral institutes working
together with suitably chosen parishes, meetings held at stated times, and
appropriate projects whereby the younger clergy would be gradually introduced
into the priestly life and apostolic activity, under its spiritual,
intellectual, and pastoral aspects, and would be able, day by day, to renew and
foster them more effectively.
CONCLUSION
The Fathers of this holy synod have
pursued the work begun by the Council of Trent. While they confidently entrust
to seminary administrators and teachers the task of forming the future priests
of Christ in the spirit of the renewal promoted by this sacred synod, they
earnestly exhort those who are preparing for the priestly ministry to realize
that the hope of the Church and the salvation of souls is being committed to
them. They urge them also to receive the norms of this decree willingly and
thus to bring forth most abundant fruit which will always remain.
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