Church Text
These Church Texts Are Being Made Available as Background for the Media in Discussing the Upcoming Instruction from the Congregation for Catholic Education
Catechism of the Catholic Church
1578 No one has a right to receive the sacrament of Holy Orders. Indeed no one claims this office for himself; he is called to it by God [Cf. Heb 5:4]. Anyone who thinks he recognizes the signs of God's call to the ordained ministry must humbly submit his desire to the authority of the Church, who has the responsibility and right to call someone to receive orders. Like every grace this sacrament can be received only as an unmerited gift.
1) Catechism of the Catholic Church
1579 All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of faith who live a celibate life and who intend to remain celibate "for the sake of the kingdom of heaven" [Mt 19:12]. Called to consecrate themselves with undivided heart to the Lord and to "the affairs of the Lord" [1 Cor 7:32], they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church's minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God [Cf. Vatican II decree, Prebyterorum Ordinis (PO), 16].
1580 In the Eastern Churches a different discipline has been in force for many centuries: while bishops are chosen solely from among celibates, married men can be ordained as deacons and priests. This practice has long been considered legitimate; these priests exercise a fruitful ministry within their communities [Cf. PO, 16]. Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry.
2) Vatican II, Optatam Totius, Decree on Priestly Training, proclaimed by Pope Paul VI, October 28, 1965
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. …
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.
3) Vatican II, Presbyterorum Ordinis, Decree on the Ministry and Life of Priests, promulgated by Pope Paul VI on December 7, 1965
16. (Celibacy is to be embraced and esteemed as a gift). Perfect and perpetual continence for the sake of the Kingdom of Heaven, commended by Christ the Lord [Cf. Mt 19:22] and through the course of time as well as in our own days freely accepted and observed in a praiseworthy manner by many of the faithful, is held by the Church to be of great value in a special manner for the priestly life. It is at the same time a sign and a stimulus for pastoral charity and a special source of spiritual fecundity in the world [Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964 # 42]. Indeed, it is not demanded by the very nature of the priesthood, as is apparent from the practice of the early Church [Cf. 1 Tim 3:2-5: Tt 1:6) and from the traditions of the Eastern Churches, where, besides those who with all the bishops, by a gift of grace, choose to observe celibacy, there are also married priests of highest merit. This holy synod, while it commends ecclesiastical celibacy, in no way intends to alter that different discipline which legitimately flourishes in the Eastern Churches. It permanently exhorts all those who have received the priesthood and marriage to persevere in their holy vocation so that they may fully and generously continue to expend themselves for the sake of the flock commended to them [Cf. Pius XI, encyclical letter Ad Catholici Sacerdotii Dec. 30, 1935].
Indeed, celibacy has a many-faceted suitability for the priesthood. For the whole priestly mission is dedicated to the service of a new humanity which Christ, the victor over death, has aroused through his Spirit in the world and which has its origin "not of blood, nor of the will of the flesh, nor of the will of man but of God (Jn 1:13). Through virginity, then, or celibacy observed for the Kingdom of Heaven [Cf. Mt 19:12], priests are consecrated to Christ by a new and exceptional reason. They adhere to him more easily with an undivided heart [Cf. 1 Cor 7:32-34], they dedicate themselves more freely in him and through him to the service of God and men, and they more expeditiously minister to his Kingdom and the work of heavenly regeneration, and thus they are apt to accept, in a broad sense, paternity in Christ. In this way they profess themselves before men as willing to be dedicated to the office committed to them -- namely, to commit themselves faithfully to one man and to show themselves as a chaste virgin for Christ [Cf. 2 Cor 11:2] and thus to evoke the mysterious marriage established by Christ, and fully to be manifested in the future, in which the Church has Christ as her only Spouse [Cf. Second Vatican Council, Dogmatic Constitution Lumen Gentium, Nov. 21, 1964, n 42 and 44; Decree on the Renewal of Religious Life, Oct. 18, 1965, n 12]. They give, moreover, a living sign of the world to come, by a faith and charity already made present, in which the children of the resurrection neither marry nor take wives [Cf. Lk 20:35-36; Pius XI, encyclical letter Ad Catholici Sacerdotii Dec.20, 1935; Pius XII, encyclical letter Sacra Virginitas, March 25, 1954].
For these reasons, based on the mystery of Christ and his mission, celibacy, which first was recommended to priests, later in the Latin Church was imposed upon all who were to be promoted to sacred orders. This legislation, pertaining to those who are destined for the priesthood, this holy synod again approves and confirms, fully trusting this gift of the Spirit so fitting for the priesthood of the New Testament, freely given by the Father, provided that those who participate in the priesthood of Christ through the sacrament of Orders -- and also the whole Church -- humbly and fervently pray for it. This sacred synod also exhorts all priests who, in following the example of Christ, freely receive sacred celibacy as a grace of God, that they magnanimously and wholeheartedly adhere to it, and that persevering faithfully in it, they may acknowledge this outstanding gift of the Father which is so openly praised and extolled by the Lord [Cf. Mt 19:11]. Let them keep before their eyes the great mysteries signified by it and fulfilled in it. Insofar as perfect continence is thought by many men to be impossible in our times, to that extent priests should all the more humbly and steadfastly pray with the Church for that grace of fidelity, which is never denied those who seek it, and use all the supernatural and natural aids available. …
4) Pope John Paul II, Pastores Dabo Vobis (Apostolic Exhortation, On the Formation of Priests in the Circumstances of the Present Day, 1992, following the1990 World Synod of Bishop on the Ministerial Priesthood, excerpt from CHAPTER III, The Spirit Of The Lord Is Upon Me)
29. Referring to the evangelical counsels, the Council states that "preeminent among these counsels is that precious gift of divine grace given to some by the Father (cf. Mt. 19:11; 1 Cor. 7:7) in order more easily to devote themselves to God alone with an undivided heart (cf. 1 Cor. 7:32-34) in virginity or celibacy. This perfect continence for love of the kingdom of heaven has always been held in high esteem by the Church as a sign and stimulus of love, and as a singular source of spiritual fertility in the world" [Lumen Gentium, 42]. In virginity and celibacy, chastity retains its original meaning, that is, of human sexuality lived as a genuine sign of and precious service to the love of communion and gift of self to others. This meaning is fully found in virginity which makes evident, even in the renunciation of marriage, the "nuptial meaning" of the body through a communion and a personal gift to Jesus Christ and his Church which prefigures and anticipates the perfect and final communion and self - giving of the world to come: "In virginity or celibacy, the human being is awaiting, also in a bodily way, the eschatological marriage of Christ with the Church, giving himself or herself completely to the Church in the hope that Christ may give himself to the Church in the full truth of eternal life"[Apostolic exhortation Familiaris Consortio (1981), 98].
In this light one can more easily understand and appreciate the reasons behind the centuries - old choice which the Western Church has made and maintained -- despite all the difficulties and objections raised down the centuries -- of conferring the order of presbyter only on men who have given proof that they have been called by God to the gift of chastity in absolute and perpetual celibacy.
The synod fathers clearly and forcefully expressed their thought on this matter in an important proposal which deserves to be quoted here in full: "While in no way interfering with the discipline of the Oriental churches, the synod, in the conviction that perfect chastity in priestly celibacy is a charism, reminds priests that celibacy is a priceless gift of God for the Church and has a prophetic value for the world today. This synod strongly reaffirms what the Latin Church and some Oriental rites require that is, that the priesthood be conferred only on those men who have received from God the gift of the vocation to celibate chastity (without prejudice to the tradition of some Oriental churches and particular cases of married clergy who convert to Catholicism, which are admitted as exceptions in Pope Paul VI's encyclical on priestly celibacy, no. 42). The synod does not wish to leave any doubts in the mind of anyone regarding the Church's firm will to maintain the law that demands perpetual and freely chosen celibacy for present and future candidates for priestly ordination in the Latin rite. The synod would like to see celibacy presented and explained in the fullness of its biblical, theological and spiritual richness, as a precious gift given by God to his Church and as a sign of the kingdom which is not of this world -- a sign of God's love for this world and of the undivided love of the priest for God and for God's people, with the result that celibacy is seen as a positive enrichment of the priesthood" [Synod Fathers, Proposition 11].
It is especially important that the priest understand the theological motivation of the Church's law on celibacy. Inasmuch as it is a law, it expresses the Church's will, even before the will of the subject expressed by his readiness. But the will of the Church finds its ultimate motivation in the link between celibacy and sacred ordination, which configures the priest to Jesus Christ the head and spouse of the Church. The Church, as the spouse of Jesus Christ, wishes to be loved by the priest in the total and exclusive manner in which Jesus Christ her head and spouse loved her. Priestly celibacy, then, is the gift of self in and with Christ to his Church and expresses the priest's service to the Church in and with the Lord. …
5) FOURTH EDITION OF THE PROGRAM OF PRIESTLY FORMATION (approved by he Holy See, the "PPF" guides priestly formation in the U.S.)
52. "It is especially important that the priest understand the theological motivation of the church's law on celibacy" [Pastores Dabo Vobis (PDV), #29]. "Guarded by the church as a brilliant jewel" [Sacerdotalis Caelibatus (SC), #1], the church is challenged in every age to articulate the theological meaning of the celibate commitment and its inner affinity to the priesthood to which the tradition of the Western church has witnessed in a special way [SC, #36; PDV, #29]. Programs of priestly formation and the ongoing formation of clergy are especially challenged to explain the rationale of celibacy more consciously and persuasively, and then nourish and support priestly celibate life as a sign of God's kingdom [SC, #60-82)]
53. The essential meaning of celibacy is grounded in Jesus' preaching of the kingdom of God. Its deepest source is love of Christ and dedication to his mission. All of these elements are rooted in the unique way that Jesus spoke about God's reign and exemplified his teaching in his own life, death and resurrection. …
55. Jesus, whose preaching of the kingdom is filled with the images of family, was a celibate man and his own celibacy was an incarnate sign of his preaching. Jesus witnessed to the coming of God's kingdom not only by his words and deeds but ultimately through his death and resurrection. His advice to the rich young man to give up everything for the sake of the kingdom touches the heart of discipleship and pertains to celibacy as well [Lk 18:22].
56. The celibate commitment remains one of the most fundamental expressions of Jesus' call to radical discipleship for the sake of the kingdom [Vatican II, Lumen Gentium (LG), #42]. From a Christian point of view, there is no more positive, stronger witness to the kingdom than a willingness to live without wife and family as Jesus did. Even this highest and most cherished natural good, a family, is transformed in light of God's kingdom. The reality of that kingdom, unseen and intangible, yet present in the life of the resurrected Jesus, becomes the touchstone on which a new life is built. Thus for priests the absence of natural family and genital sexual activity is replaced by a thousand other ties of affection, respect and love which take on heightened meaning in light of the presence of God's kingdom. This heightened relationship that the celibate priest has with his people symbolizes how we will experience the fullness of God's kingdom in heaven. At its deepest point, celibacy can be called "a sign and motive of pastoral charity, and a special source of spiritual fruitfulness in the world" [LG, #42; cf. PO, #16; The Roman Pontifical (ICEL, 1978); Ordination of a Deacon (OD), 14] because the celibate commitment means a consecration to God by which a priest "adheres more easily to Christ with an undivided heart" [OD, #2]. In turn, this renders him more focused in his ministry.
57. The use of marriage and spousal imagery for the church and Christian ministry is ancient and revealing. Priestly celibacy reflects "the virginal love of Christ for the church" [SC, #26; cf. PO, #16]. The fruitfulness of this union is manifested in the family of believers who inevitably surround diocesan priests in their ministry. If priests give up one kind of family, they gain another. In Christ, the people they serve become mother, brother, sister and father. In this way celibacy as a sign and motive of pastoral charity takes flesh. Certainly it should be clear as well that celibacy is not a denial of sexuality and love but a specific way of shaping them. Reciprocity, mutuality and affection shared with many and not one or an exclusive few become channels which mold and shape priests' pastoral love and their sexuality. "The will of the church finds its ultimate motivation in the link between celibacy and sacred ordination, which configures the priest to Jesus Christ the Head and Spouse of the church" [PDV, # 29]. "And so priestly celibacy should not be considered just as a legal norm, or as a totally external condition for admission to ordination, but rather as a value that is profoundly connected with ordination, whereby a man takes on the likeness of Jesus Christ, the good shepherd and spouse of the church, and therefore as a choice of a greater and undivided love for Christ and his church, as a full and joyful availability in his heart for the pastoral ministry" [PDV, 50]. …
The Value of Celibacy
280. Seminarians should understand clearly and realistically the value of celibate chastity and its connection to priestly ministry. A cogent, "positive and specific" presentation of the celibate way of life as gift and challenge should appeal to seminarians' highest motivation [PDV, #30]. To be lived fruitfully, the value of celibacy must be interiorized. A careful, thoughtful presentation of the church's teaching on this topic is essential in helping seminarians to appropriate this value. "Therefore, seminarians should have a good knowledge of the teaching of the Second Vatican Council, of the encyclical Sacerdotalis Coelibatus and the 'Instruction for Formation in Priestly Celibacy,' published by the Congregation for Catholic Education in 1974"[PDV, # 50]. In this way a life-long commitment can be initiated and sustained. A life of prayer and a commitment to serve others are equally indispensable for a healthy and lasting celibate commitment. Priestly support groups can also contribute to celibate living. …
Celibacy and Spiritual Direction
283. Personal relationships, sexuality, celibate chastity, commitment and interiorization are essential topics for spiritual direction. In this setting, seminarians should be encouraged to speak in detail about their own personal struggles and review their success and failure in living a chaste, celibate life.
284. Seminarians must judge if they themselves have the gift of celibacy and before ordination give assurance to the church that they can live the permanent commitment to celibacy with authenticity and integrity. Chaste celibacy is only for "those to whom it is given" [Mt. 19:11]. The celibate's personal relationship with Christ through prayer and the sacraments will provide the strength to meet the challenges of a celibate living….
Celibacy and Admission and Evaluation
286. Seminaries should only admit candidates who give testimony of a sustained habit of celibate chastity prior to admission. Candidates should also give evidence of mature psychological and psychosexual development. These considerations must be thoroughly treated in the admission process and in the continuing evaluation of seminarians. The rector, faculty or those charged with formation must be able to testify to seminarians' positive capacity to live a celibate life relating with others in a mature fashion, or testify to counterindicators as the case may be. In this matter, as in other important areas of evaluation, the benefit of the doubt must be given to the church. …
1) Catechism of the Catholic Church
Chastity
2337 Chastity means the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being. Sexuality, in which man's belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and a woman.
The virtue of chastity therefore involves the integrity of the person and the integrality of the gift.
2341 The virtue of chastity comes under the cardinal virtue of temperance, which seeks to permeate the passions and appetites of the senses with reason.
2348 All the baptized are called to chastity. The Christian has "put on Christ" [Cf. Gal 3:27], the model for all chastity. All Christ's faithful are called to lead a chaste life in keeping with their particular states of life. At the moment of his Baptism, the Christian is pledged to lead his affective life in chastity.
2349 "People should cultivate [chastity] in the way that is suited to their state of life. Some profess virginity or consecrated celibacy which enables them to give themselves to God alone with an undivided heart in a remarkable manner. Others live in the way prescribed for all by the moral law, whether they are married or single" [CDF, Persona humana 11]. Married people are called to live conjugal chastity; others practice chastity in continence:
There are three forms of the virtue of chastity: the first is that of spouses, the second that of widows, and the third that of virgins. We do not praise any one of them to the exclusion of the others.... This is what makes for the richness of the discipline of the Church. (St. Ambrose, De viduis 4, 23: PL 16, 255A.)
2351 Lust is disordered desire for or inordinate enjoyment of sexual pleasure. Sexual pleasure is morally disordered when sought for itself, isolated from its procreative and unitive purposes.
Chastity and homosexuality
2357 Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity [Cf. Gen 191-29; Rom 124-27; 1 Cor 6:10; 1 Tim 1:10] , tradition has always declared that "homosexual acts are intrinsically disordered" (CDF, Persona humana 8). They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.
2358 The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition.
2359 Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.
2) Sacred Congregation for the Doctrine of the Faith, Persona Humana, Declaration on Certain Questions Concerning Sexual Ethics, approved by Pope Paul VI, on November 7, 1975, and published by Cardinal Franjo Seper, Prefect of the Sacred Congregation for the Doctrine of the Faith, on December 29th, 1975.
According to contemporary scientific research, the human person is so profoundly affected by sexuality that it must be considered as one of the factors which give to each individual's life the principal traits that distinguish it. In fact it is from sex that the human person receives the characteristics which, on the biological, psychological and spiritual levels, make that person a man or a woman, and thereby largely condition his or her progress towards maturity and insertion into society. Hence sexual matters, as is obvious to everyone, today constitute a theme frequently and openly dealt with in books, reviews, magazines and other means of social communication. …
In the pastoral field, these homosexuals (i.e., those "who are definitively such because of some kind of innate instinct or a pathological constitution judged to be incurable") must certainly be treated with understanding and sustained in the hope of overcoming their personal difficulties and their inability to fit into society. Their culpability will be judged with prudence. But no pastoral method can be employed which would give moral justification to these acts on the grounds that they would be consonant with the condition of such people. For according to the objective moral order, homosexual relations are acts which lack an essential and indispensable finality. In Sacred Scripture they are condemned as a serious depravity and even presented as the sad consequence of rejecting God [Rom 1:24-27 See also I Cor 6:10; I Tim 1:10.]. This judgment of Scripture does not of course permit us to conclude that all those who suffer from this anomaly are personally responsible for it, but it does attest to the fact that homosexual acts are intrinsically disordered and can in no case be approved of.
2) Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons, approved Pope John Paul II, and published by Cardinal Joseph Ratzinger, Prefect of Congregation for the Doctrine of the Faith, 1 October 1986.
1. The issue of homosexuality and the moral evaluation of homosexual acts have increasingly become a matter of public debate, even in Catholic circles. Since this debate often advances arguments and makes assertions inconsistent with the teaching of the Catholic Church, it is quite rightly a cause for concern to all engaged in the pastoral ministry, and this Congregation has judged it to be of sufficiently grave and widespread importance to address to the Bishops of the Catholic Church this Letter on the Pastoral Care of Homosexual Persons….
3. Explicit treatment of the problem was given in this Congregation's "Declaration on Certain Questions Concerning Sexual Ethics" of December 29, 1975. That document stressed the duty of trying to understand the homosexual condition and noted that culpability for homosexual acts should only be judged with prudence. At the same time the Congregation took note of the distinction commonly drawn between the homosexual condition or tendency and individual homosexual actions. These were described as deprived of their essential and indispensable finality, as being "intrinsically disordered", and able in no case to be approved of (cf. n. 8, $4).
In the discussion which followed the publication of the Declaration, however, an overly benign interpretation was given to the homosexual condition itself, some going so far as to call it neutral, or even good. Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder.
Therefore special concern and pastoral attention should be directed toward those who have this condition, lest they be led to believe that the living out of this orientation in homosexual activity is a morally acceptable option. It is not….
6. Providing a basic plan for understanding this entire discussion of homosexuality is the theology of creation we find in Genesis. God, in his infinite wisdom and love, brings into existence all of reality as a reflection of his goodness. He fashions mankind, male and female, in his own image and likeness. Human beings, therefore, are nothing less than the work of God himself; and in the complementarity of the sexes, they are called to reflect the inner unity of the Creator. They do this in a striking way in their cooperation with him in the transmission of life by a mutual donation of the self to the other….
8. Thus, the Church's teaching today is in organic continuity with the Scriptural perspective and with her own constant Tradition. Though today's world is in many ways quite new, the Christian community senses the profound and lasting bonds which join us to those generations who have gone before us, "marked with the sign of faith".
Nevertheless, increasing numbers of people today, even within the Church, are bringing enormous pressure to bear on the Church to accept the homosexual condition as though it were not disordered and to condone homosexual activity. …
The Church's ministers must ensure that homosexual persons in their care will not be misled by this point of view, so profoundly opposed to the teaching of the Church. But the risk is great and there are many who seek to create confusion regarding the Church's position, and then to use that confusion to their own advantage.
10. It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the Church's pastors wherever it occurs. It reveals a kind of disregard for others which endangers the most fundamental principles of a healthy society. The intrinsic dignity of each person must always be respected in word, in action and in law.
But the proper reaction to crimes committed against homosexual persons should not be to claim that the homosexual condition is not disordered. …
11. It has been argued that the homosexual orientation in certain cases is not the result of deliberate choice; and so the homosexual person would then have no choice but to behave in a homosexual fashion. Lacking freedom, such a person, even if engaged in homosexual activity, would not be culpable.
Here, the Church's wise moral tradition is necessary since it warns against generalizations in judging individual cases. In fact, circumstances may exist, or may have existed in the past, which would reduce or remove the culpability of the individual in a given instance; or other circumstances may increase it. What is at all costs to be avoided is the unfounded and demeaning assumption that the sexual behaviour of homosexual persons is always and totally compulsive and therefore inculpable. What is essential is that the fundamental liberty which characterizes the human person and gives him his dignity be recognized as belonging to the homosexual person as well. As in every conversion from evil, the abandonment of homosexual activity will require a profound collaboration of the individual with God's liberating grace.
12. What, then, are homosexual persons to do who seek to follow the Lord? Fundamentally, they are called to enact the will of God in their life by joining whatever sufferings and difficulties they experience in virtue of their condition to the sacrifice of the Lord's Cross. That Cross, for the believer, is a fruitful sacrifice since from that death come life and redemption. While any call to carry the cross or to understand a Christian's suffering in this way will predictably be met with bitter ridicule by some, it should be remembered that this is the way to eternal life for all who follow Christ. …
1) Vatican II, Optatam Totius, Decree on Priestly Training,
proclaimed by Pope Paul VI, October 28, 1965
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. …
2) Pope John Paul II, Pastores Dabo Vobis (Apostolic Exhortation, On the Formation of Priests in the Circumstances of the Present Day, 1992, following the 1990 World Synod of Bishop on the Ministerial Priesthood, excerpt from CHAPTER V, The Formation of Candidates for the Priesthood)
The Areas of Priestly Formation
Human Formation, the Basis of All Priestly Formation
43. "The whole work of priestly formation would be deprived of its necessary foundation if it lacked a suitable human formation" [Synod Fathers, Proposition 21]. This statement by the synod fathers expresses not only a fact which reason brings to our consideration every day and which experience confirms, but a requirement which has a deeper and specific motivation in the very nature of the priest and his ministry. The priest, who is called to be a "living image" of Jesus Christ, head and shepherd of the Church, should seek to reflect in himself, as far as possible, the human perfection which shines forth in the incarnate Son of God and which is reflected with particular liveliness in his attitudes toward others as we see narrated in the Gospels. The ministry of the priest is, certainly, to proclaim the word, to celebrate the sacraments, to guide the Christian community in charity "in the name and in the person of Christ," but all this he does dealing always and only with individual human beings: "Every high priest chosen from among men is appointed to act on behalf of men in relation to God" (Heb. 5:1). So we see that the human formation of the priest shows its special importance when related to the receivers of the mission: In order that his ministry may be humanly as credible and acceptable as possible, it is important that the priest should mold his human personality in such a way that it becomes a bridge and not an obstacle for others in their meeting with Jesus Christ the Redeemer of humanity. It is necessary that, following the example of Jesus who "knew what was in humanity" (Jn. 2:25; cf. 8:3-11), the priest should be able to know the depths of the human heart, to perceive difficulties and problems, to make meeting and dialogue easy, to create trust and cooperation, to express serene and objective judgments.
Future priests should therefore cultivate a series of human qualities, not only out of proper and due growth and realization of self, but also with a view to the ministry. These qualities are needed for them to be balanced people, strong and free, capable of bearing the weight of pastoral responsibilities. They need to be educated to love the truth, to be loyal, to respect every person, to have a sense of justice, to be true to their word, to be genuinely compassionate, to be men of integrity and, especially, to be balanced in judgment and behavior [ Cf. Optatam Totius, #11; PO, #3; Ratio Fundamentalis Institutionis Sacerdotalis, #51]. A simple and demanding program for this human formation can be found in the words of the apostle Paul to the Philippians: "Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things" (Phil. 4:8). It is interesting to note that Paul, precisely in these profoundly human qualities, presents himself as a model to his faithful, for he goes on to say: "What you have learned and received and heard and seen in me, do" (Phil. 4:9).
Of special importance is the capacity to relate to others. This is truly fundamental for a person who is called to be responsible for a community and to be a "man of communion." This demands that the priest not be arrogant, or quarrelsome, but affable, hospitable, sincere in his words and heart, prudent and discreet, generous and ready to serve, capable of opening himself to clear and brotherly relationships and of encouraging the same in others, and quick to understand, forgive and console [Proposition 21] (cf. 1 Tm. 3:1-5; Ti. 1:7-9). People today are often trapped in situations of standardization and loneliness, especially in large urban centers, and they become ever more appreciative of the value of communion. Today this is one of the most eloquent signs and one of the most effective ways of transmitting the Gospel message.
In this context affective maturity, which is the result of an education in true and responsible love, is a significant and decisive factor in the formation of candidates for the priesthood.
44. Affective maturity presupposes an awareness that love has a central role in human life. In fact, as I have written in the encyclical Redemptor Hominis, "Man cannot live without love. He remains a being that is incomprehensible for himself; his life is meaningless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it [Pope John Paul II, Redemptor Hominis, #10].
We are speaking of a love that involves the entire person, in all his or her aspects -- physical, psychic and spiritual -- and which is expressed in the "nuptial meaning" of the human body, thanks to which a person gives oneself to another and takes the other to oneself. A properly understood sexual education leads to understanding and realizing this "truth" about human love. We need to be aware that there is a widespread social and cultural atmosphere which "largely reduces human sexuality to the level of something commonplace, since it interprets and lives it in a reductive and impoverished way by linking it solely with the body and with selfish pleasure" [Pope John Paul II, Familiaris Consortio, #37]. Sometimes the very family situations in which priestly vocations arise will display not a few weaknesses and at times even serious failings.
In such a context, an education for sexuality becomes more difficult but also more urgent. It should be truly and fully personal and therefore should present chastity in a manner that shows appreciation and love for it as a "virtue that develops a person's authentic maturity and makes him or her capable of respecting and fostering the 'nuptial meaning' of the body"[Ibid.].
Education for responsible love and the affective maturity of the person are totally necessary for those who, like the priest, are called to celibacy, that is, to offer with the grace of the Spirit and the free response of one's own will the whole of one's love and care to Jesus Christ and to his Church. In view of the commitment to celibacy, affective maturity should bring to human relationships of serene friendship and deep brotherliness a strong, lively and personal love for Jesus Christ. As the synod fathers have written, "A love for Christ, which overflows into a dedication to everyone, is of the greatest importance in developing affective maturity. Thus the candidate, who is called to celibacy, will find in affective maturity a firm support to live chastity in faithfulness and joy" [Proposition 21].
Since the charism of celibacy, even when it is genuine and has proved itself, leaves one's affections and instinctive impulses intact, candidates to the priesthood need an affective maturity which is prudent, able to renounce anything that is a threat to it, vigilant over both body and spirit, and capable of esteem and respect in interpersonal relationships between men and women. A precious help can be given by a suitable education to true friendship, following the image of the bonds of fraternal affection which Christ himself lived on earth (cf. Jn. 11:5).
Human maturity, and in particular affective maturity, requires a clear and strong training in freedom, which expresses itself in convinced and heartfelt obedience to the "truth of one's own being, to the "meaning" of one's own existence, that is to the "sincere gift of self" as the way and fundamental content of the authentic realization of self [Cf. Gaudium et Spes, #24]. Thus understood, freedom requires the person to be truly master of oneself, determined to fight and overcome the different forms of selfishness and individualism which threaten the life of each one, ready to open out to others, generous in dedication and service to one's neighbor. This is important for the response that will have to be given to the vocation, and in particular to the priestly vocation, and for faithfulness to it and to the commitments connected with it, even in times of difficulty. On this educational journey toward a mature, responsible freedom, the community life of the seminary can provide help [Cf. Proposition 21].
Intimately connected with formation to responsible freedom is education of the moral conscience Such education calls from the depths of one's own "self" obedience to moral obligations and at the same time reveals the deep meaning of such obedience. It is a conscious and free response, and therefore a loving response, to God's demands, to God's love. "The human maturity of the priest -- the synod fathers write -- should include especially the formation of his conscience. In order that the candidate may faithfully meet his obligations with regard to God and the Church and wisely guide the consciences of the faithful he should become accustomed to listening to the voice of God, who speaks to him in his heart, and to adhere with love and constancy to his will"[Proposition 22].
3) FOURTH EDITION OF THE PROGRAM OF PRIESTLY FORMATION (approved by he Holy See, the "PPF" guides priestly formation in the U.S.)
Admission Requirements
502. Given the age and diverse background of many candidates, the admission procedure is crucial, indeed central, to every dimension of priestly formation. In regard to personality and disposition, candidates admitted are very similar to the seminarians who only a few years later will be recommended for sacred orders. In cases in which the admission committee has reservations, caution should be the watchword and the benefit of the doubt given to the church. It is also important for the admission procedure to weigh carefully the impact of the admission of each individual candidate on the seminary community. …
504. Applicants must give evidence of an overall personal balance, moral character and proper motivation. This includes the requisite human, moral, spiritual, intellectual, physical and psychological qualities for priestly ministry (Code of Canon law, c. 241, 1).
505. Students applying to the seminary should undergo a thorough screening process. Personal interviews with the applicants, evaluations from their pastors and teachers, academic records and standardized test scores are all components of an effective admission program and must be weighed with a judgment of the applicants' motivation. Those who do not fulfill these entrance requirements of the seminary should not be admitted. …
509. Seminary administrators should consider psychological assessment an integral part of the admission procedures. Due care should be observed in correctly interpreting the results of psychological testing in light of the racial or ethnic background of applicants.
510. Seminaries should draw up guidelines for psychologists and other admission personnel describing objectively those traits and attitudes which give hope of a true vocation as well as those characteristics which indicate that a priestly vocation is not present. Seminaries should ensure that those employed in the psychological evaluation of seminarians are well versed in and supportive of the church's expectations of candidates for the priesthood especially in regard to celibacy.
511. In the admission procedure, the life experiences which candidates bring to the seminary should be openly and forthrightly discussed. The seminarians' level of insight and motivation to address areas such as interpersonal relations and psychosexual development are important criteria for admission. Seminaries may have to delay admission of some candidates until these personal issues are better identified or resolved.
512. Attention should be given to the family background of all applicants. Those from particularly dysfunctional families require careful evaluation before admission. At times the seminary may be able to help seminarians through counseling or other programs. Students' willingness to continue to address family and personal issues should be determined prior to admission. However, in those instances when long-term therapeutic intervention may be needed, it should be accomplished before candidates enter a program of priestly formation. If these issues are serious, the candidates' application may have to be refused.
513. In regard to results of psychological testing and other confidential materials, the seminary should observe closely all legal requirements and utilize appropriate release forms (CIC, 220). Throughout the admission process, the candidates' right to privacy should be respected and the careful management of confidential materials observed. …
517. If applicants have been in a seminary or formation program before, dioceses, religious institutes or societies and seminaries have a serious obligation to consult all previous institutions about the past record of candidates. If such records indicate difficulties, the institution should prudently weigh admission, making sure that problems have been overcome and positive growth has taken place. In cases of doubt, caution should be observed.
518. An especially careful investigation must be made before accepting seminary students who have been dismissed or who seek transfer from another seminary. It is required that the consultation take place between the administrations of both seminaries with the necessary documentation about the applicants' previous records being provided. This must be done in every instance. Similar criteria must be applied to applicants who have been in religious formation programs and who are now applying to a diocesan seminary or vice versa. …
Continuing Evaluation of Seminarians
521. Since education and growth are gradual processes, the continuing evaluation of students is necessary. Seminarians profit most from a system of periodic evaluation in which they receive clear and accurate information about their behavior and attitudes so that they can change and correct what is inappropriate and develop in those areas in which they may be weak. Such evaluation is primarily the responsibility of the seminary faculty. The faculty should also involve the seminarians themselves, their various supervisors and, either directly or indirectly, religious and lay co-workers, and those to whom the students have ministered. …
528. The evaluative process culminates in a yearly written statement to the diocesan bishop or religious ordinary which provides a clear estimation of the students' human, spiritual, intellectual and pastoral progress, based on his behaviors, attitudes, academic performance and pastoral reports. The evaluation should also include an estimation of his capacity to lead a chaste, celibate life. Each year when a report is given to the diocesan bishop or religious ordinary, the full vote of the faculty should be supplied; that is, the number of affirmative and negative votes. If there are abstentions, they should be explained.
529. The evaluation should state whether or not the candidates possess sufficient intelligence, personal maturity, interpersonal skills, common sense, moral character and aptitude for ministry to continue in the seminary program and finally to be ordained to the priesthood. Furthermore, there should be accountability in the external forum for seminarians' participation in spiritual exercises of the seminary and their growth as men of faith. Seminarians should be accountable for simplicity of life, stewardship of resources and mature respect for church authority. Within the parameters of the external forum, habits of prayer and personal piety are also areas of accountability.
530. Seminarians who lack the positive qualities for continuing in the seminary should not nourish false hopes and illusions with resultant damage either to themselves, to fellow seminarians or to the church. If seminarians do not have the qualities which will allow them to work as priests in a harmonious and effective way, it is only just to individual seminarians and to the church to communicate this to them as early as possible and in a constructive manner. In cooperation with the diocesan bishop or religious ordinary, they should be advised to leave the seminary.
531. In cases where a negative evaluation seems to indicate the termination of seminary studies or a refusal of recommendation for ordination, a fair hearing should be given to students' assessments of themselves and to those who can speak on their behalf.
532. In cases of doubt about the readiness of some students for advancement to orders or about their progress in achieving maturity, consideration can be given by the diocesan bishop or religious ordinary to a period of probation away from the seminary. The time period involved should be specified, not open-ended. Likewise, appropriate supervision is necessary so that a leave of absence or deferral of orders can bring about needed growth and provide the information on which to base a judgment. In such situations, the burden of proof of readiness for orders rests with the seminarian, and doubt is resolved in favor of the church.
4) Charter for the Protection of Children and Young People
Article 13. Dioceses/eparchies are to evaluate the background of all incardinated and non-incardinated priests and deacons who are engaged in ecclesiastical ministry in the diocese/eparchy and of all diocesan/eparchial and parish/school or other paid personnel and volunteers whose duties include ongoing, unsupervised contact with minors. Specifically, they are to utilize the resources of law enforcement and other community agencies. In addition, they are to employ adequate screening and evaluative techniques in deciding the fitness of candidates for ordination (cf. National Conference of Catholic Bishops, Program of Priestly Formation, 1993, no. 513).