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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.
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