|
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.
|
|