A NEW PARADIGM SHIFT IN THE DIOCESAN FORMATION
GENERAL INTRODUCTION
Why do we need another paradigm shift in the formation?
There have been tremendous changes in development of people in different ways: human progress through sciences of sociology, psychology, anthropology, and other disciplines. All these have contributed immensely in human development and it has a lot of impact on the formation of priests and religious. There is an urgent need for Paradigm shifts for radical changes in the approaches to the training of candidates to priesthood and consecrated life. Emphasis is placed on the process of self- transformation. Especially in the diocesan formation, we need the paradigm shift in the formation to understand the need of the people to whom they will render their services in the future.
The purpose of this dissertation is not finding faults with the present system which is followed in the seminary but to enhance the seminary formation for the betterment of achieving its goals that are rooted in Christ. My research is to help the formator who is a beginner in the field of priestly formation.
In order to develop the topic of my research, I have systematically drawn the schema which has divided the entire paper into three chapters. This research work is mainly focused on the diocesan formation. In the first chapter, I have discussed the nature of diocesan priest, diocesan formation in the postmodern period, church documents regarding the diocesan formation and the various challenges to the formation in the postmodern world. It is important to know the challenges before we get into the aspect of the formation because our formation should be equipped to face the challenges of time. It includes the external factors like globalization, relativism, materialism, individualism, mass media, hedonistic culture and human resources etc., are addressed.
After analyzing the above mentioned issues in the first chapter, I have moved into the next chapter. There is a flow from the first chapter to the second chapter. The second chapter enunciates that the various dimensions which involved in the formation, the present scenario in the formation and encumbrances to achieve its goals and purpose.
In the third chapter, I have reflected the new paradigm shift in the diocesan formation like the paradigm shift from monastic to apostolic life, confrontation to carefrontation, dogmatic to pragmatic and ritual to spiritual. I am also proposed some models of priestly formation which may guide the formator to have a new look on the formation.
This dissertation may have its limitations as I have mainly focused only on the diocesan formation with the help of available sources and books in our library.
CHAPTER 1
DIOCESAN FORMATION IN THE POST-MODERN PERIOD
We live in a postmodern world. What does this mean? Postmodern is a word used to describe changes in way people think especially the way they view truth and reality. This first chapter describes that diocesan formation in the post modern world, vocational challenges and church response.
1.1 Who is a diocesan priest?
The term “Diocesan Priest” does not always refer the same connotation. It is used to distinguish him from the religious priest. The definition of the diocesan priest is as follows: A diocesan priest is thus of a diocese, for the diocese and in the diocese (Kadaplackal Abraham, 2010). This simple definition clearly defines the nature of the diocesan priest. In other words, the diocesan priest is ordained to serve in a specific geographical area. He is spreading the gospel values to the people who belong to his geographical area and who is responsible for the salvation of the people. The diocesan priest is also called a secular priest which means that he is attached to the world but detached from the worldliness. Jesus says, you are not of the world, but I chose you out of the world (John 15:19).
The second Vatican council document on the Decree on priests (Presbyterorum Ordinis. No.8) denotes: All priests, who are constituted in the order of priesthood by the sacrament of orders, are bound together by an intimate sacramental brotherhood; but in a special way they form one priestly body in the diocese to which they are attached under their own bishop (Flannery Austin , 1991).
The idea of the diocesan priest is further and better explained in Lumen Gentium. No.41, All priests, and especially those who are called "diocesan priests," due to the special title of their ordination, should keep continually before their minds the fact that their faithful loyalty toward and their generous cooperation with their bishop is of the greatest value in their growth in holiness (Flannery Austin , 1991).
1.1.1 The Characteristics of the Diocesan Priest:
From the above explanation, we can very well understand that the nature of the diocesan priest as follows,
A Diocesan priest is a man one who
1) is called to be open to God’s love, promises to do God’s will
2) is prayerful, desiring to love God by loving God’s people
3) serves in the Sacramental ministry in the Church for which he is ordained: presiding at the celebration of Eucharist, administering the Sacraments of Baptism, Confirmation, Reconciliation, Marriage and the Sacrament of the Sick
4) teaches and preaches the Gospel of Jesus and provides the spiritual formation to the people through the teachings of the Church
5) is available and involved in the day-to-day lives of the people
6) represents the presence of Christ and the Church through the successes and struggles, joys and sorrows of life
7) provides pastoral ministry such as visits to parishioners especially those who are sick or dying, visits schools encouraging teachers and children in their living of the Christian faith
8) enhances the role of the laity to make the parish a welcoming, active, participative, prayerful and inclusive place in which all know themselves to be loved by God
9) takes responsibility for his personal spiritual development, continuing formation, ongoing education and emotional and physical health in order to fulfill his responsibilities well
1.2 The difference between a diocesan priest and a religious priest
A religious priest belongs to a community bound together by faith and the vows of poverty, chastity and obedience. Poverty means that they do not own things individually but rather as a group; chastity means that they refrain from sexual activity and do not marry; obedience means that they do what their superiors ask them to do.
A diocesan priest does not make the solemn vow that religious priests make but he does make promises. A diocesan priest will make three promises. He promises to pray daily the Liturgy of the Hours. Secondly, the diocesan priest promises to obey and be loyal to his bishop. Thirdly, the priest promises to live a celibate life so that he can completely give his own life to Christ, the church and the people whom he has been called to serve. His main work is preaching the Gospel, offering Mass, anointing the sick and dying, baptizing, celebrating marriages, burying the dead and consoling those who need his help. He is focused on the needs of those in his parish.
1.3 Meaning of formation
Formation is the personal preparation that offers people with a defined mission, such as the priesthood or membership of a religious. Such formation involves a program of spiritual and academic training. In the case of priestly formation, the location concerned is the seminary either operated by a Diocese for the purposes of training Diocesan or Secular clergy or operated by a religious order for the purpose of preparing its members for priestly ordination.
The process of formation can be compared with the food that we take into our stomach- in the process of digestion some part of the food becomes flesh and blood of our body and we grow healthy, beautiful and energetic. All the information received by the candidates in the various fields of training, should help the candidates to grow in the spirit of Christ, in his mission and in the charism of the diocese. When the spiritual process does not take place in the candidates, they can easily become deformed. Just like when a person taking good food does not grow healthy and the person is sick. So too in the spiritual formation, if they do not progress in their spiritual life can mean something is not alright in that candidate or in the formation program (Charles Serrao, 2014). Therefore, formation signifies to help the candidates to acquire a profound knowledge on themselves and proper dispositions towards the constructive realization of an ideal vocation.
1.4 Priestly Formation According To Church Documents
The second Vatican Council in its Decree on Priestly Formation (Optatam Totius, No.3) explains that Under the fatherly guidance of superiors and with appropriate cooperation of parents, the students should lead a life which is suited to the age, mentality and developmental stage of young men and which fully conforms to the laws of a healthy psychology (Flannery Austin , 1991). The second Vatican Council clearly states that the formatters should have fatherly concern towards their candidates. The family is a first formation house. The parents of the candidates must be considered as the first formatters in the process of formation.
The same Decree No.6 says, 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 (Flannery Austin, 1991). This Decree emphasis on The rightness of his intention, The freedom of his choice, His spiritual , moral and intellectual fitness, The suitability of his bodily and mental health, Any tendencies he might have inherited form his family and his ability to be as priestly burdens and exercise pastoral duties. The emphasis on these norms is a major shift from the tridentine model of priestly formation which stressed on the moral, spiritual and juridical dimensions of priestly formation. The church today accepts the contributions made by human sciences like anthropology, psychology and sociology in understanding the mystery of the human person.
In the Apostolic Exhortation, Pastores Dabo Vobis, Pope John Paul II speaks of assessment of candidates at three levels: 1. Formal psychological testing; 2. In-depth interview based on behavioral patterns 3. A serious review of the candidate’s personal history. In articles, no.43 and 44, Pastores Dabo Vobis, emphasis on the assessment of candidates in the human maturity and freedom, Functional ability and availability for priestly formation, Human wholeness and integrity, Availability of authentic relationships and Intellectual abilities.
Pope John Paul II, in the Encyclical, Vita Consecrata, no.66, very well states. Formation should involve the whole person, in every aspect of the personality, in behavior and intentions. Precisely because it aims at the transformation of the whole person, it is clear that the commitment to formation never ends. Indeed, at every stage of life, consecrated persons must be offered opportunities to grow in their commitment to the charism and mission of their Institute. For formation to be complete, it must include every aspect of Christian life. It must therefore provide a human, cultural, spiritual and pastoral preparation which pays special attention to the harmonious integration of all its various aspects.
1.5 Vocational Challenges in the post-modern period:
1.5.1 Globalization
The short understanding of globalization such as the whole world is considered as a small village. Therefore the great pillars of society: family, religion, church, marriage, etc. that tried to uphold the universal and absolute values are being shaken by postmodernism. Pope Benedict said that there are new possibilities and new risks arising from globalization. This must be faced with the broadest possible agreement among nations (Catholic news, 2006). Even though the globalization has been seen in a negative connotation, the church never fails to appreciate the positive contribution of the globalization in the post-modern world. Pope John Paul II said in his World Day of Peace Message, Globalization, for all its risks, also offers exceptional and promising opportunities, precisely with a view to enabling humanity to become a single family, built on the values of justice, equity and solidarity (World Day of Peace Message, 2000, Paragraph 5.). For example, in the early period, Dalit candidates were not encouraged to join in the formation because of the catechism in Indian society but now the contribution of Dalit in the formations is profoundly increased.
1.5.2 Relativism
The globalization paves the way to the relativism. Relativism has become the influential factor today which means there are no absolute truth, values and religion. Religious relativism holds the view that one religion can be true for one person or culture but not in another. No religion is universally true. It means that Jesus is considered as one among the many Gods. Encouraging inter-religious dialogue and inculturation in the formation is good in some level but at the same time, too much emphasis on them leads to divert the goal of our formation.
Moral relativism maintains that there are no moral absolutes and no ethical right and wrong. Moral values are true for some but not for others. There are different opinions of morality in the world; there is no reason to think that one is any more true and objectively binding than others.
The life-long commitment and fidelity to a way of life which is basic and guided by gospel values are not acceptable by the post- modern people. As a result, there are increasing a high rate of divorce, single parents, living with partners without marriage, gay marriage, abortion, feticide and infanticide of girl children, euthanasia, etc.
1.5.3 Materialism
The young priests nowadays easily fall into the trappings of a luxurious lifestyle. One of the elderly priest complained me that it took me 20 years to have my own car. Now you see young priests, ordained in a few months, sporting new cars. The young priest feels that the need to get updated and falls into the habit of a certain lifestyle. It is a sad reality that some of them enter the priesthood just to escape poverty. With a wrong motivation to enter holy life, these kinds of priests do not have the other centeredness required of the priestly vocation. The Code of Canon law, 282 §1 says, Clerics are to foster simplicity of life and are to refrain from all things that have a semblance of vanity (John P.Beal, James A. Cordien and Thomas J. Green ,2000). It clearly states that the clergy are to follow the simple way of life and avoid anything which suggests worldliness. Expensive clothes and luxury vehicles would be probably fit into this category.
1.5.4 Individualism
Individualism is increasing in today’s post-modern world. Individualism is rooted in liberalism. Liberalism holds that what is morally sound is to be determined by each individual and that one should not judge the actions of other people in terms of one’s own moral values. This encourages moral relativism. The loss of certainty and absolutes are the outcome of individualism. A person with individualism in the formation may have the quality of self-centeredness, a lack of social sense, a lack of imagination, a lack of involvement, and a lack of team spirit.
1.5.5 Mass media and technology
In September 1994, the Pontifical Council for Communications sent to all residential Bishops a ten-point questionnaire on the pastoral activities in the fields of social communications in their diocese. By May 31, 1995, 622 dioceses had answered. Question 6 of the survey dealt with the activities of formation in social communications set up by the diocese in the Catholic schools as well as in the seminaries. The first collating of the survey revealed that 31% of the Catholic schools (many of them run by religious institutes) were giving courses in “media awareness” and in 32.5% of the seminaries the training of future priests in social communications was on the curriculum; therefore more than two thirds of seminaries did not have any training in that field (Amedeo Cencini, 2017).
The formation must reach the world of the modern youth. The modern youth world is mass media and technology. We must make use of the mass media and technology for spreading the gospel values. Pope Paul VI, on Evangelization in the modern world (Evangelii Nuntiandi, No. 45) says that the Church would feel guilty before her Lord if she did not use these powerful means (Mass Media) that the human intelligence renders more perfect every day. Using them, the Church can preach on the rooftops the message which it holds; in them she finds a modern and efficacious pulpit. Thanks to them she manages to speak to the multitudes.
Modern communication media like internet and cell phones have contributed a lot to the development of the society. At the same time, it is also poisoning the mind of modern man and woman who isolate themselves more and more into a very impersonal world of virtual reality. For example, recently more than 130 young people between the ages of 12- 30 years have committed suicide because of the blue whale game in UK alone. The death rates are constantly increasing more in all over the world. A Google Trends report shows that India has seen the highest number of searches related to the Blue Whale Challenge in the world. Until recently, Kolkata was leading the list of world cities that sees the highest number of Blue Whale Challenge related searches. Right now, Kochi has taken over the top position, with Kolkata moving down to Number Three and Thiruvananthapuram to Number Two. The grimmest news of all is, of the top 50 cities in the world where the highest number of Blue Whale Challenge related searches are done, the top 32 positions are held by Indian cities (Shreya Biswas , 2017). Many young people are dying because of the adiction to the mass media and technology.
1.5.6 Hedonistic culture
The people in the post modern world are suffering from the ravages of hedonistic culture (more pleasure). Formation has to take these cultural trends seriously. Today’s boys and girls are influenced by the cultural values. They are in confusion, not able to distinguish between good and bad, beautiful and ugly. Hedonistic market values are affecting their lives. The effect of media on them is remarkable. The easily available pleasure and distraction make them not interested in deeper questions of life.
We usually get more vocations from the rural area and less from the urban area. If we analyze the reasons, the one of the reasons may be the culture. The rural culture is based on the community oriented culture. The urban culture is based on individualism. For example, if any ordination takes place in the rural area, the whole village contributes and it is like a village celebration or festival. At the same time, if the ordination takes place in the urban area, it is only the family celebration. The particular family and the relatives celebrate. There, we rarely find a community sprite in the urban area.
1.5.7 Human resource
Human resource is regarded as a significant asset of the people in terms of skills and abilities. India is the seventh largest country in the world. Our country is blessed with many natural resources. But all these resources cannot help our country unless they are used in a planned way. This can be done only by the people. Man can develop the resources only when he is wise, healthy, educated and properly trained. The real resources of our country are its people. They are our human resources.
The total population of our country is now more than 100 cores. India is the second most populous country in the world, after China. Today, every seventh man in the world is an Indian. Our country’s population is increasing at a rapid rate. It has doubled over the last 45 years. This is creating many problems. Three out of every four Indians live in villages. They earn their living by farming, forestry, fishing and cattle rising. People are now leaving villages and coming to cities in search of work. This is putting great pressure on the civil services and other facilities in cities.
The rapid rise in our population is creating many problems such as shortage of food, clothing, housing, health, education and employment. This has affected our standard of living. We can solve this problem if we have small families. If there were fewer people, we would be able to provide enough food, houses, clothes and jobs for almost everyone. The living conditions of the people can be improved by providing enough food, better education and health conditions. We have achieved a great deal since independence, but a lot remains to be done. If we want to make our human resources useful, we will have to improve the quality of our people. The quality of its people is more important than their number for the development and progress of the country. To improvement in the quality of our human resources, we can make better use of our natural resources (Jessi Relwani, 2017).
Commenting on the seminary formation, we have the rich human resources but they are under- developed and under-utilized in the development of the church. Dr. Bastemeir says. “ we take promising young men from 13 to 25 years of age, feed them well, educate them diligently, and eight to twelve years later we ordain them, healthy, bright, emotional-thirteen-years-olds (Benedict Mathias Joseph, 2010).
1.5.8 Population
Population plays a vital role in the post-modern vocation. In the early time, the people had a minimum of five children in their family. As a result we got more vocations but now the trend changed because of the population control. In the modern family have minimum one child and maximum two children. This population control will affect the future vocations in India.
1.5.9 Value less education system
In the post-modern world, the students are marching towards the matriculation and CBSE education system. This attitude is prevalent among the poor families. They are ready to invest the huge amount of money for getting their children the best education. The present education system is not value oriented system. It is based on a mark or result oriented system. In the competitive world knowledge is important than the values. Children fail to cultivate good values in their life. It is just like building the house without proper basement. Jesus says, everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand (Mt 7:26). It may lead the society to Macrocephalic symptom. Macrocephaly is a condition in which the child’s head is larger and the body is very slim. The valueless education may be produced the more knowledgeable persons than the valuable persons.
This chapter has outlined who is a priest who lives and serves a mission in the post modern world which has its characteristics and challenges for the priest. To prepare the person to live one’s vocation joyfully and fulfill his mission effectively would be the challenge formation and formator must face. Having said this let me take you into the second chapter.
CHAPTER-2
PILLARS OF DIOCESAN FORMATION
Formation is a challenging task. In this second chapter, I like to point out the church views on various dimensions on formation and enunciate the hindrances to attain its goal of formation.
2.1 HUMAN FORMATION
Human formation means growing to be like Christ which involves not just our spiritual life or our academic studies but it involves the whole of our personality, the whole of our humanity. The purpose of human formation is to develop the personal and interpersonal qualities that will enhance each seminarian’s personality to develop the humanistic approach in their pastoral ministry. The diocesan priest leads people to Christ and His Church. Pope St John Paul II wrote: In order that his ministry may be humanly as credible and acceptable as possible, it is important that the priest should mould his human personality in such a way that it becomes a bridge and not an obstacle for others in their meeting with Jesus Christ (Pastores dabo vobis (PDV), 43). This is the aim of human formation in the seminary. If our human development is neglected or disregarded, Pope St John Paul II continues, the work of priestly formation is deprived of its necessary foundation (PDV, 43). The closer we grow to Christ, the more we discover who we really are; and the more honest we know our human strengths and weaknesses. At the Second Vatican Council the Church expressed this in the following way: It is Christ the Lord who, in the very revelation of the mystery of the Father and his love, fully reveals man to himself and brings to light his most high calling (Gaudium et Spes, 22).
Human formation is not an isolated moment in the timetable but it takes place through all the different experiences the students live through in their time in the seminary. It is helped above all by personal reflection, by conversations with one’s formation adviser, and by one’s desire to grow and change in whatever areas seem important. No-one is perfect, but by the end of their time in the seminary the students hope to have a good self-knowledge, to have the ability to relate to others in a mature and sensitive way, and to have the maturity to serve the mission of the Church with love and generosity. The student seeks to become someone who is formed in the image of Christ, a man for others, a man of communion.
Human formation is also about the capacity to take initiative and assume leadership in a confident and mature way. The rigid attitudes can stifle good pastoral practice, as can timidity or a fear of what people think of us. The process of formation acknowledges the particular life experience of each student and seeks to build upon his strengths while acknowledging his weaknesses, so that he can become a loving and wise shepherd to all. So help the student to identify their own strength and weaknesses.
2.1.1 Goals of Human Formation
The goal of the formation should not end only with promoting the candidates to become a priest; becoming a priest is easy because if the candidate completes the required academicals studies, he is eligible to become a priest. But after becoming a priest, the candidates may think that they are superior over all, thereafter no one can control them. This attitude paves the way for all the misbehaviors in the priesthood. So the goal of formation is not making the candidates to become a priest but encouraging the candidates to live in the spirit of the priesthood. Here the quantity is not important but the integrating quality of the candidate is very important. The goals of the human formation are as follows:
1) The human qualities of truthfulness, respect for others, justice, integrity, affability, generosity, kindness, courtesy, and prudence;
2) The capacity to relate to others in a positive manner and the ability to get along with others and work with them in the community;
3) Good self-knowledge, self-discipline, and self-mastery, including emotional self-control.
4) Good physical and mental health;
5) A balanced life-style and balance in making judgments;
6) Affective maturity and healthy psychosexual development; clarity of masculine identity; an ability to establish and maintain wholesome friendships; the capacity to maintain appropriate boundaries in relationships;
7) Skills for leadership and collaboration with women and men;
8) Capacity to receive and integrate constructive criticism;
9) Simplicity of life, stewardship of resources, and responsibility for financial obligations;
10) Mature respect for and cooperation with Church authority; and
11) Engagement in the community life of the seminary.
2.2 SPIRITUAL FORMATION
Human formation leads to and finds its completion in spiritual formation. Among all the dimension of formation, the spiritual formation is the center of all the dimensions formation. For every priest his spiritual formation is the core which unifies and gives life to his being a priest and his acting as a priest (Pastores dabo vobis, no.45). The norms for the spiritual formation are as follows:
2.2.1 Holy Eucharist
Spiritual formation is the first and foremost a fully participation in the holy Eucharist which is the source and summit of the Christian life, the daily celebration of the Eucharist is the essential moment of the day.
2.2.2 Sacrament of penance
The sacrament of penance fosters the mature recognition of sin, continuous conversion of heart and growth in virtue. The frequent celebration of the sacrament of penance is aided by the practice of a daily examination of conscience.
2.2.3 Liturgy of the Hours
The Liturgy of the Hours helps the seminarian learn to pray with the Church and for the Church. They unite themselves with the Body of Christ in unceasing praise and petition. This prayer prepares them for their lifelong ministry as priests who pray on behalf of the whole Church.
2.2.4 Spiritual direction
A regular meeting (at least twice a month) with spiritual director is an essential part of spiritual formation.
2.2.5 Retreats and days of recollection
Regular periods of more intensive prayer will be part of the spiritual formation.
2.2.6 Personal meditation
The habit of daily prayer and meditation enables seminarians to acquire a personalized sense of how God’s salvation has taken hold of their lives and how they might respond to that great grace.
2.2.7 Apostolic dimensions
Spiritual formation involves seeking Christ in people. Especially in a seminary context, seminarians are to learn how prayer is to be lived out in service of others, particularly the poor, the sick, sinners, unbelievers, and the stranger. Prayer is apostolic also in the sense that seminarians learn to pray for the needs of those they serve in order to teach others how to pray (Msgr. David J. Malloy, STD, 2006).
2.3 PSYCHOLOGICAL FORMATION
On October, 30, 2008, a document presented by the Congregation for Catholic Education called "Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood." This document insists on the psychological formation in the seminary. The text highlights the importance of bishops and Formators being able to orient would be priests in a solid psychological and affective maturity, as well as in a rich spiritual life that will enable them to face the demands of priestly life, particularly regarding celibacy.
The document affirms that a man who feels called to the priesthood, besides having moral and theological virtues, should also have a solid human and psychic balance, particularly in the affective realm, such that it permits the subject to be adequately predisposed to a truly free gift of himself in relationships with the faithful, according to the celibate life (NO.2). It also notes the qualities that every future priest should have: a positive and stable sense of his own masculine identity and the capacity to form mature relationships with other people or groups of people; a solid sense of belonging, base of the future communion with the presbyterate and of a responsible collaboration with the bishop's ministry (NO.2).
According to the document, a correct perception of the significance of the candidate's vocation must be cultivated in a "climate of faith, prayer, and meditation on the Word of God, theological study and community life." But it also notes that those who want to enter the seminary reflect to a greater or lesser degree the faults of modern society, as seen in such aspects as materialism, family instability, moral relativism, an erroneous vision of sexuality, and the negative influence of the media.
2.3.1 Preparation of Formators
The document emphasis that one who is in charge of formation should be "a solid expert in the human person, his rhythms of growth, his potentials and weaknesses and his way of living a relationship with God." It affirms that it is necessary to know the history of the candidate, but that this should not be the only decisive criteria in accepting him for preparation for the priesthood. Instead, the formator should look at the person "as a whole, in his progress and development," so as to avoid errors in discernment. It recognizes that errors in discerning vocations are not rare, and in all too many cases psychological defects, sometimes of a pathological kind, reveal themselves only after ordination to the priesthood. Detecting defects earlier would help avoid many tragic experiences (No.4).
Formators should also know well a seminarian's "personality, potential, dispositions and the variety of probable types of wounds, evaluating their nature and intensity," the document continues. And it cautions against candidates' tendency to minimize or negate their own weakness, fearing the possibility of not being understood, and for this reason, not being accepted (No.4).
2.3.2 Psychological support
The document proposes that in cases of particular need, recourse to a psychologist can "help the candidate to overcome those wounds" in view of aiming toward a "style of life like that of Jesus, Good Shepherd, head and spouse of the Church." In this context, the Vatican council recommends psychological evaluation with the free consent of the candidate, cautioning the formators against using specialized techniques outside of their expertise. Psychologists who give such support should have "solid human and spiritual maturity," it says, as well as a "Christian concept of the human person, sexuality, the priestly vocation and celibacy."
The document makes clear that psychological services cannot replace spiritual direction. It affirmed that the spiritual life "in itself favors growth in human virtues, if a block of a psychological nature doesn't exist”
2.4 INTELLECTUAL FORMATION
The purpose of intellectual formation is for the seminarian to grasp the Catholic intellectual and liturgical tradition, to be able to proclaim and teach the Gospel of Christ, to communicate effectively the mystery of God to people of today, and to be equipped for the continuing pursuit of truth. Pastores Dabo vobis NO.51 and 55 describe that a candidate’s commitment to intellectual formation will be reflected in the following characteristics:
1) The acquisition of habits and skills which stem from a love and desire to study and search authentically for the truth
2) The ability to be self-reflective, to be introspective, to analyze, to synthesize, to relate and to judge the knowledge one acquires
3) A sufficiently broad knowledge and understanding of the doctrine of the Church’s faith such as afforded through a mature familiarity with the Catechism of the Catholic Church
4) Candidates for whom English is a second language are required to have a proficiency in English so that language is not a barrier to communicating, writing or reading at a university level.
5) A condition of readiness for admission to a theological seminary is that normally a candidate will have completed or be in the process of completing a university degree or its equivalent. The desired area of concentration should be philosophy, with additional courses in the disciplines of ancient or modern languages, literature, the humanities, religious studies, history and the sciences (PDV, 52).
6) An integration of philosophical and theological disciplines has relevance in India context in which the two disciplines are not separated (CCBI, 2007). The intelligence implies when the candidates are able to integrate their knowledge into practical experiences.
2.5 PASTORAL FORMATION
The whole purpose of diocesan’ seminary formation is to help seminarians become true pastors of the Christian faithful after the examples of our lord Jesus Christ. 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 (Optatam Totius, No.4). The fundamental objective of pastoral action is to be life-giving. This implies the candidates will apply themselves to acquiring the knowledge and skills indispensable to the pastoral ministry.
At every stage of their formation, the seminarians should be in touch with the societal, cultural and religious realities in which seminarians and communities become a life-giving principle by proclaiming Jesus Christ and the Gospel values (CCBI, 2007). In order to acquire the knowledge about the reality of the world, they should be enabled to have experience of the real conditions of the world and the expectations of the people. They need to be aware of the many poor and downtrodden with whom their future pastoral ministry will be concerned. The following occasions are proposed by CCBI which give great opportunities to the seminarians where they can be in touch with the reality of the world;
1) Ministry: it helps to promote their pastoral knowledge and skill. Seminarians engage themselves in the apostolic ministry during the formation period. It will be in the form of week-end apostolate in the parish communities with groups of adults, youth or children, with groups involved in social action, or even with problem groups like alcoholics and drug addicts.
2) Vacation: During the holidays especially in the month of April and May, specific programmes will be organized either by the seminary or by the diocese. The parish ministry programmes will enhance the seminarians to have a plan for the future pastoral ministry.
3) Regency: it is understood as a period of at least one year in duration when the seminarian lives outside the seminary, in order to acquire a greater maturity and enable to make a definitive option for the priesthood. It normally is done before the study of Theology. There are two types of regency:
Structured regency: it may be spent in a parish, mission station or an institution, under the supervision of competent persons. The pastoral or missionary nature of programme is to be entrusted to the regent.
Unstructured or free regency: the seminarian supports himself and shares the lot of the people in actual conditions of life.
4) The Diaconate Ministry: the Diaconate ministry or the pastoral internship programme focuses on learning within the context of ministry. During this internship a deacon seeks to develop a) self-confidence as an ordained minister; b) competence in pastoral, theological and ministerial skills; c) confidence to handle a wide range of responsibilities (CCBI, 2007).
2.6 PRESENT SCENARIO: THE AREAS TO BE CONCERNED
Today priesthood is in a serious crisis of faith and a crisis of credibility in some places. Because of the different factors, the leadership exercised by priests and religious today has become more functional and managerial than pastoral. It is true that when one comes out from the seminary as a priest despite many years of systematically planned formation under the guidance of competent formators in the seminary, he feels that he is worse off in human qualities than his peers outside who had no such formation (Parathazham, 2000). Training of experts in different walks of life requires a few years of rigorous training and if they fail to equip themselves in the field of expertise; he/she will go out of business. A priest or religious does not have to undergo this ordeal. Priestly and religious training of young men which takes about 10-14 years for initial formation is perhaps the longest formal training for any profession. Specialized training in most other professions takes less time and investment of personnel. The world today looks for expertise and excellence from us in God experience, Word of God, Transcendent values, moral guidance, prophetic commitment and witness of religious truth. It is doubtful if many of those who come out of the formation centers after several years of formation can claim sufficient expertise in these areas (Mathew Vattamattam, 2016).
On Oct. 3, 2014 addressing the plenary assembly of the Congregation for Clergy, Pope Francis said, Vocations are “rough diamonds” that “have to be worked on with care, with respect for the conscience of persons and with patience, so that they may shine in the midst of the people of God (Gerard O’Connell, 2014). The pope speaks about the preciousness of the formation of the each seminarians and the care to be taken to nurture them. Some of the issue causing concern and has something to do regarding the formations are discussed here below.
2.7 ENCUMBRANCES TO HUMAN FORMATION
In the human formation the seminarians have their intra-personal and inter-personal issues. The intra-personal issues are lack of proper motivation and self-esteem. The motivation to priesthood need to lead the seminarians to spread the kingdom of God, Jesus’ message of love and peace and living witness on the earth. Sometimes the motivation to priesthood is not strongly founded on God experience but is influenced by social security, ambition for upward social mobility and so forth. The low self esteem is found problem in the seminarians because of the poor economic condition of the families and socio-cultural patterns may have an adverse effect in building the seminarians’ self-esteem.
Another paradox observed in the formation is away from social realities. There is wide rift between theory and practice. A person who studies philosophy, spirituality, theology, or scriptures can acquire knowledge without being affected in their personal life by the topics studied. Many are not aware that the integration of their studies into personal life. The criteria of evaluating the merit of a candidate are negative. It is the absence of mistake and not the positive disposition. Anybody can pass through the formation in the seminary by acting shrewd. In their relationships with the formators there has been an experience of seminarians living with masks, insincerity and bitterness. In these situations seminarians obey rules out of coercion rather than out of conviction.
2.7.1 Encumbrances To Spiritual Formation
The basic challenge the seminarians face in their spiritual formation is difficult to pray. They experience a sense of boredom in the routine prayer time-table. The boredom is seen in their lifeless participation in the prayer. Spiritual guidance becomes a routine practice. It fails to provide a personal accompaniment to the person under formation. The seminarians lack transparency and it does not promote self transformation. The spirituality in the seminary does not pick up from the vibrations from the human reality, hence, a rift between spirituality and existential human situation (Dsouza, 2007). The quality of the formation depends upon the quality of the formators. If the formator is spiritually strong, then the formees are strengthened on every side. Lack of role model in the formation leads to declaim in the spirituality of the formees.
2.7.2 Encumbrances to Intellectual Formation
The emphasis is on the intellectual formation based on the tests, examinations and marks become the issues of prime botheration. Emotional intelligence and integration are the things left to an individual initiative and endeavor. Not all the teachers in the seminary are formators. They lack any training to be formators but become formators or the fact that they are teaching in the seminary. The present intellectual formation focuses studying about the subjects; not studying the subjects. There is wide rift between studying about the subject and studying the subject. The studying about the subject means having knowledge about the subject. The studying the subject means having knowledge in the subject which leads to self-transformation. For example, we have studied the introduction to the bible, background to the bible and commentary to the bible but we never give emphasis to read the holy bible. Having the knowledge about the bible is good but at the same time, reading the holy bible leads to personal reflection, self- conviction and self –transformation. The word of god changed the life of the many saints like St. Francis Xavier etc.
2.7.3 Encumbrances to Pastoral Formation
The purpose of the formation is to acquire the values, principles and teachings of Jesus so that the seminarian gets immersed in the ministry one is asked to do. Sometimes the seminarians themselves have felt that they are not adequately trained, to shepherd the flock of Christ. Fr. D’ Mello says, the heavy academic slant makes one feel that we are all being trained to become seminary professors rather than parish priest (D’Mello, John, 2006). They are not able to adjust with the reality. Even the first year of priestly life, they are not able to cope with the parish priest. Some thinks that the parish priest is a hindrance to express their talents. Sometimes they think superior to all. If the parish priest is not according to his expectations, there is conflict and misunderstanding between the parish priest and assistant.
In this chapter we have seen what are the expectations of the church regarding to attain its goals and various hindrances involved in achieving its goals. In the next chapter I like to propose a new paradigm shift in the process of formation to achieve its goals.
CHAPTER-3
A NEW PARADIGM SHIFT IN THE DIOCESAN FORMATION
The previous chapter enables the reader to understand the present scenario in the seminary and the various obstacles for achieving the goals. This chapter will enlighten the reader to understand the areas in which the changes need and propose some ways for achieving the goals.
3.1 THE PARADIGM SHIFT
3.1.1 The paradigm shift from Monastic to Apostolic
Monastic communities, and hence their lifestyle, began very early in the history of Christianity. Their life is based on two non-negotiable characteristics that are central to their daily activities and lives: the primacy of prayer, both individual and liturgical, supported by an atmosphere of silence and solitude, and life together in a stable community. Apostolic communities, on the other hand, which are a more recent form of religious life, have a different set of non-negotiable characteristics that are central to their lives: loving ministry to others that requires the mobility to respond when a need appears, and the responsibility to be a contributing member of their community (Sr. Jeanne Knoerle).
Let the formation houses be attached to our mission field where they could spend a few hours every day in the mission along with their studies (Sr. Inigo Joachim, 2013).
3.1.2 The paradigm shift from Confrontation to Carefrontation
Carefrontation is the term coined by modern psychologists in order to correct the negative meaning the term confrontation has assumed over the years. The word confrontation refers to point out or correcting someone in a rather harsh and rude manner. Whereas carefrontation rightly understood means ‘speaking the truth with charity’. It is important for a formator to know when, where and how, the conditions appropriate for intervention. Here are a few guidelines, if followed can make the interventions effective and fruitful:
1) Intervene when you have evidence, facts, first hand information (the chapter and verse)
2) When there is trustful working relationship between the leader and the subject
3) When the objectionable behavior is recurring causing harm or disruption in the group, community or work place
4) When the mental state of the leader is calm and serene
5) When the mental state of the subject is also calm and serene
6) When both the leader and subject are in a dialogical framework
7) Intervene when the subject is capable of correcting the behavior
8) Intervene when your memory is fresh and are in a position to give evidence based on facts
9) Begin the intervention by affirming something positive about the subject so as to differentiate between the person as a whole (who is good and worthy of respect) from the behavior and issue at hand (that may be objectionable)
10) Be specific in what you point out so as to avoid generalization or exaggeration
11) Never act on hearsay, look for evidence to verify the facts
12) Discourage the habit of tale bearing, rumor mongering or gossiping by challenging the reporter that his or her name will be referred to the person concerned
13) When there is a public talk or rumor about the person bring it to the notice of the person concerned without jumping to any conclusions
14) When there is doubt check with someone whose integrity and wisdom you value.
15) Be prepared to listen to the other's point of view before jumping to any conclusions
16) Let the intervention take place at one to one level and not in public nor in the presence of a third party or outsiders so as to ensure respect for the dignity of the persons concerned. (Fr. Joseph Benedict Mathias)
3.1.3 The paradigm shift from Dogmatic to pragmatic
Being dogmatic frees candidates from searching and validating the truth and its ensuing responsibility. In other words, the candidates adopt a whole set of rules and mindset hoping it’s the right one. On the other hand, being pragmatic is more complex: what you hold today as an almost self-evident truth can be proven be will wrong tomorrow, and you have to periodically adopt and discard beliefs and notions.
So the pro of being dogmatic is releasing yourself from the responsibility for your beliefs (only in part, because you can decide to act or not on some over-the-top belief), the con is that you’re blind to evidence partly or completely disproving your beliefs. The pro of being dogmatic is that you decide what to believe on the basis of hard evidence. The con is that this search for the truth never ends and you’re perpetually readjusting or remaking your world.
Pragmatism helps the candidates to turn out from their infantile faith (traditional way of thinking) to adult faith. For example, what does the dogma say about Jesus? It is the traditional way of thinking but personally who is Jesus to me? It is the personal way of belief. To know Jesus is more important than knowing about him. The candidates must develop the attitude of personal encounter with Jesus. It helps them to be more rooted in faith and deeply convinced of the belief.
3.1.4 The paradigm shift from Quantitative to Qualitative
Priestly and religious training of young men which take about 10-14 years for initial formation is perhaps the longest formal training for any profession. Specialized training in most other professions takes less time, investment of personnel and probably money. Besides, the formandi are fully available for formation and even his personal time and holidays are structured within a project of formation. Some of the missionaries with additional specialization would have spent 16-18 years in education after joining a religious life. The perplexing question is whether we can stand the test of quality in the field proper to us.
The world today looks for expertise and excellence from us by God experience, Word of God, Transcendent values, moral guidance, prophetic commitment and witness of religious truth. It is doubtful if many of those who come out of the formation centers after several years of formation can claim sufficient expertise in these areas. The challenge of formation is to move from mediocrity to excellence in the domain proper to us ( Mathew Vattamattam , 2012)
3.1.5 The paradigm shift from Ritual to Spiritual
Cultivate a spirituality that humanizes. In the seminaries, there is plenty of piety, but not enough spirituality that liberates and humanizes. Spirituality is a combination of praying and living (Isaac Padinjarekuttu, 2008). For example, Many time in the seminary the prayer becomes a ritual which means the candidates not finding meaning in the prayer life. So prayer becomes a routine and bored. It is better not to guide the candidates how to pray but to guide them how to live in the prayer life. The prayer should come from the life experience of the individuals. The church prayer breviary helps the candidates how to pray together with the universal church. It is good but in addition to the universal church prayer; enable the candidates to form their own prayer which emerges from their life experience.
The above points explained about the area of changes. The following points propose some models to be followed in the formation. These models are used in the business world to train the leaders. These models are also applicable to form the seminarians for the future ministry.
3.1.6 The paradigm shift from information to transformation
The seminary formation is not only to acquire the academic information but the formation is for transformation. Seminarians must integrate the academic skill for their personal transformation. The main difference between the professional studies and seminary formation is that the professional studies enable the person to acquire the information about the particular subject; it may or may not lead to the person for transformation. Their aim is to acquire knowledge in a particular field but the seminary formation must lead the candidates for self transformation. For example, to know Jesus is more important than knowing about him. Knowing about Jesus gives some information about the historical Jesus but to know Jesus is to experience him as the centre of one’s life. It is to encounter him as the revelation of what we humans are and what we can become. The self transformation leads the person to Christ like. The charter of priestly formation for India, in section 3.2.1.a. states, to be Christ-like, the seminarian will strive to be fully human: a leader of people, gentle and kind, open and ready to listen, cheerful and patient, honest and true to his word; a man of self-respect, sincerity and courage, constantly concerned for truth and justice, unafraid to take decisions and persevering in carrying them out.
3.1.7 The paradigm shift from product to process
The formation is not a product oriented but it is a process oriented. Priestly formation begins in the seminary; it does not end there. Properly understood, is a life-long process. It is a process involving every aspect of our priestly lives and ministry. We are priests from the day of our ordination; but we grow into priesthood progressively, just as we grow into personal holiness. We grow into priesthood through our cooperation with divine grace, which culminates for us in the sacramental grace of our ordination.
St. John Paul II expressed in his Apostolic Exhortation Pastores Dabo Vobis, “The formation of future priests, both diocesan and religious, and life-long assiduous care for their personal sanctification in the ministry and for the constant updating of their pastoral commitment are considered by the Church one of the most demanding and important tasks for the future of the evangelization of humanity”.
As Pope Francis had said during his visit to the Philippines “Learn from the people you minister to, they have much more to teach you than what they have to learn from you”. These words, full of wisdom, have become so clear and true that one never ends learning, there is a need for ongoing formation, Human, Spiritual, Intellectual and Pastoral (Br. Rafael Padron, 2018).
3.2 MODELS OF PRIESTLY FORMATION
3.2.1 The Contemplative Model
The contemplative model was developed by Rene Carpentier in Belgium. He advocated a return to the sources, viz., Christ, scripture and the church. The personal relationship with Christ is the key to the Christian life. This model has been inspired by a contemporary renewal of seminary life in several places. The process of priestly formation offers a solid intellectual and spiritual training that draws especially from biblical sources and the classics of the Christian spiritual tradition. The candidates is helped to integrate the intellectual and spiritual input into his personal life by regular sacramental and liturgical celebration, regular days of recollection, retreats, lectio divina etc. This contemplative model of priestly formation fosters especially the Christological and ecclesiological aspects of priestly identity. It presents the ideals of the priestly vocation.
3.2.2 The Ecclesial Model
The ecclesial model is based on the process of socialization. It implies the individuals should be formed for the priesthood in a local community faith than the artificial environment of the seminary. The objective of this process is to foster the candidate’s ongoing conversion which is celebrated within the context of a well defined liturgical structure. This is centered on the interaction between the candidate and the local community. The ecclesial model emphasizes the priest’s sacramental identity and his relationship to the local community. It is based on the process of non-internalizing identification and compliance.
3.2.3 The Apprenticeship Model
The notion of this model involves two persons; one who possesses specialized skills, and one who wish to acquire and develop those skills. The apprenticeship model is based on the assumption that the formation for priesthood is essentially a process of socialization. The formation process is informal. Non-systematic and usually takes place within the local parish. For example, an older person prepares for the priesthood by living with an experienced priest. The formation depends on the one-to –one relationship where the apprentice learns from the master whatever is required for priestly ministry.
Houses of formation will be a nearby pontifical or catholic university providing the academic course. Parish-based models of formation, where seminarians lives in a parish supervised by a local parish priest /mentor and taking their academic formation in a nearby university or pontifical university. We need to move out of our formation houses in a large institutional set up.
‘Part-time’ models where seminarians in the first cycle are engaged in full-time studies at various universities but come together regularly with a rector and other formators for spiritual exercises and group sessions to continue discerning their vocation before entering theology.
3.2.4 The Blossom Model
The blossom model was proposed by laissez-Faire. According to him, the human nature possesses an innate and spontaneous tendency to strive towards maturity and the realization of personal potential. The process of priestly formation is non- directive. The task of formators is to create an environment that will encourage candidates to discover and realize their human gifts and potential.
Environment for the blossom model:
1. Provide sufficient scope to grow in freedom with responsibility.
2. Provide opportunities to exercise leadership attitudes and skills.
3. Provide facilities to develop one’s talents and skills.
4. Spell out clearly the parameters for accountability.
5. Involve the community in decision making.
6. Provide opportunities for ministries on a regular basis.
7. Maintain contacts with groups, movements, etc. whose input could be challenging.
8. Have regular faith sharing sessions.
9. Have regular meetings to reflect over various experience in relation to personal growth.
10. Have periodic community dialogues to evaluate life and mission.
3.2.5 The Pilgrimage Model
The pilgrimage model is based on the presupposition that candidates for the priesthood must bring the gospel to a world characterized by the culture. In addition to the usual studies in philosophy and theology, priesthood candidates must be helped to acquire the skills for cultural self-analysis which provides the basis for their ministry to others. A guided experience of exposure to a foreign and local culture is recommended for all candidates (Timothy Costello, 2002)
3.2.6 S.P.E.A.K Model
This model gives a holistic approach to formation. S.P.E.A.K model includes the aspects of our Spiritual, Physical, Emotional, Apostolic and Koinonia (relational). The S.P.E.A.K model emphasizes the wholesome of priestly formation. The healthier the wholesome greater the possibility for the personality of the priest to assimilate God’s grace and transmit it through his functions as spiritual, physical, emotional, apostolic and relational level. For example, if the person is sick, there will be a lot of obstacles for grace to penetrate the nature and transform it. If he suffers from a deep sense of rejection due to which is very sensitive to remarks and criticism? He will have serious problems in interpersonal relationships and also will have difficulties in experiencing the unconditional love of God in his spiritual life (Fr. Joseph Benedict Mathias)
3.2.7 The Situational Model
The situational model suggests that there is no one size fits all approach to formation. Depending on the situation, varying levels of formation are necessary. The four different types of situational models are directing, coaching, supporting and delegating which are explained the below;
3.2.7.1 Directing
This approach is most appropriate when the candidates have low willingness and low ability becoming the priest. When the candidates cannot do the job and are unwilling or afraid to try, then the formator must take a highly directive role. Directing requires those in charge to define the roles and tasks of the candidates, and supervise them closely. Decisions are made by those in charge (the formator) and communication is one-way. If the formator focused more on the relationship in this situation, the candidates would become confused about what must be done and what is optional. Directing is often used when the issue is serious or comes with drastic consequences if not successful. This approach may be helpful for those who are in the minor seminary stages. In the beginning, they need some direction and motivation. So this model may help for those who are in the preliminary or initial stage of vocation.
3.2.7.2 Coaching model
This approach is most appropriate when the candidates have a high willingness but low ability for his vocation. Like Directing, Coaching still requires formators to define roles and goals clearly, but the formator seeks ideas and suggestions from the candidates. Decisions remain the formatters’ prerogative, but communication is much more two-way. Candidates needing coaching require direction and supervision because they are still relatively inexperienced, but they also need support and praise to build their self-esteem, and involvement in decision-making to restore their commitment. While Coaching, the formators spend time listening, advising, and the candidates gain necessary skills in order to motivate him and help him to find out the inner ability to proclaim the gospel values. This model may be applicable in the stage of entering into the major seminary like philosophy and spirituality. This is the stage of confusion. Normally at this stage of the candidates used to rise many philosophical questions like who am I? And what is the meaning of life? It is because of his philosophical studies. In this stage, it is the duty of the formators to guide the candidates properly by channelizing his thinking pattern of the gospel values.
3.2.7.3 Supporting
This approach is most appropriate when the candidates have low willingness but high ability for the vocation. Supportive model work, when the candidates are interested in their vocation, but is refusing or showing a lack of commitment to the vocation. The formators need not worry about showing them what to do, but instead should be concerned with finding out why the candidates are refusing or showing the lack of interest in the vocation. The key to supportive model is motivating and building confidence in the candidates. Clarification on the details of the process won’t matter, as the candidates already knows what to do but lacks the motivation to act. Supportive model involves listening; giving praise and making the candidates feel good when they show the necessary commitments.
3.2.7.4 Delegating
This approach is most appropriate when the candidates have a high willingness and high ability. Formators should rely on delegating when the candidates can do the job and is motivated to do it. There is a high amount of trust that the candidates will do well, and the candidates require little supervision or support. Delegating still keeps the formator involved in the decisions and problem-solving, but execution is mostly in the hands of the candidates. Because the candidate has the most control, he is responsible for communicating information back up to the formators. Candidates at this level have less need for support or frequent praise, although as with anyone, occasional recognition is always encouraged. This model may be helpful for the major seminarians those who are studying for theology and doing diaconate ministry.
The success of above proposed models depends on the formator and formandi those who are aspiring for the integral formation. All these models are oriented towards Christ centered. Christ is the center of every seminarian’s life. These models will be useful to formator and formandi to be rooted in Christ centeredness.
The following table shows which model of formation is suitable for the paradigm shift;
The paradigm shift
|
Formation model
|
1) Monastic to Apostolic
2) Confrontation to carefrontation
3) Dogmatic to pragmatic
4) Quantitative to Qualitative
5) Ritual to Spiritual
6) Information to Transformation
7) Product to Process
|
Apprenticeship Model
Blossom Model
Ecclesial Model
S.P.E.A.K Model
Contemplative Model
Situational Model
Pilgrimage Model
|
The formation of priests has always been a major concern for the church. In fact Bishops do give top most priority to the formation of priests, and therefore a heavy investment is being made in terms of personnel, time and money. The most precious years of one’s youth are spent preparing for the ministry. It is very necessary that we provide a suitable environment for the future priests to form themselves in order to grow in the likeness of Christ. To achieve this goal of formation, I have proposed various models for formation. Perhaps, here I cannot pin point that this is the best model of formation which is suitable for all the formation houses. Because, the formation model is varied from seminary to seminary, diocese to diocese and culture to culture. Pope Francis stresses the challenge for the Church to go out and bring the message of Jesus to the world around us, especially to those who live on the peripheries of our societies and those on the frontiers of human experience (Diarmuid Martin, 2017). The seminarian, who goes out of the seminary after acquiring sufficient formation, must be able to carry Jesus with him. The seminarian cannot go out with empty hands.
I hope the information which I have presented in this dissertation can be more fruitfully confronted by such a reader of those who are interested to know more about the diocesan formation in the post modern world. The purpose of formation is self- transformation and Christ centeredness. I recommend the reader who is fresh and just getting into formation to take note of these aspects and make the formation effect.
In fact, the study of the formation is an ocean. Here I have tasted only a drop of it with the help of some of the available sources. So I request the persons who are interested in studying more on the diocesan formation to go for a deeper research.
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